By late 1966 Situationist-inspired theory and praxis began to manifest across Western Europe and North America. In the USA the cultural interventions and publishing done by the Up Against the Wall Motherfucker (UAW/MF) affinity group echoed many themes considered Situationist. The artist, minor Bakunin scholar, and major league trouble maker Ben Morea is just one notable example of the type that was attracted to the Motherfuckers.
On the 17th of November, when the new moon met the sun in Scorpio – the sign of desire and careful attack – rebels in Olympia, WA began a blockade of the railroad leading to and from the dreadful port of Olympia. This auspicious night for new beginnings also marked a year since the eviction of a blockade of the same line; a blockade erected in solidarity with the struggle of indigenous water protectors and their accomplices against the DAPL pipeline – the Black Snake.
In spiritism, and other necromantic traditions, it is held that it takes a certain amount of time after death before a spirit can fully takes its place among the ancestors. In many traditions, one must wait a year before calling on an individual spirit, as an ancestor, for strength and guidance. It’s thought that it takes that much time for the spirit to work through the pain and confusion of their own death, to adjust to the otherworlds and to their new existence in them. When a year has passed, and the departed has joined its ancestral house (or wherever other collective or place it is joining), then and only then, can we begin to speak of conjuration.
From Bad Press
The goal of every anarchist is the elimination of the state and all other forms of authority. From this common starting point, however, libertarians then take off in many different directions. Ideas about how people should or could interact with each other socially, economically, sexually or in any other way vary tremendously from person to person and from group to group. Perhaps the fundamental difference between the assorted varieties of libertarian is in how they view the ownership and distribution of property and goods and how they believe decisions about such matters should be made. Some are individualists, some communists, others somewhere in between. But though they may differ in what they consider the ideal balance between the individual and the group or community, even those on the individualist end of the spectrum believe that in a free society people would, by and large, live in proximity to others with whom they would trade, cooperate and intermingle to the mutual benefit of all concerned. In fact, american libertarian individualists were among the first to form anarchist communities where they could try out their ideas in the real world.
It was a long day at work, a long week. You were so tired this morning you left your phone at home, too, so there was nothing to help distract you from how much you hate your job.
But it’s Friday, and you’re done for the week. You can breathe a little, maybe even go have a drink with friends.
You arrive home. You climb the steps to your apartment building. Some days, those two flights to your apartment seem daunting. Today’s one of those days.
by scott crow
Editors Note: This is an excerpt from the new book 'Setting Sights: Histories and Reflections on Community Armed Self Defense
The world has been in tumult for decades, with more crises still ahead of us—from ecological and economic to political oppression and wars. These slow disasters will demand new approaches and open new possibilities. I think it’s time for all of us within civil society to think about how we want to respond, autonomously and collectively, without waiting to be saved by the same reactionary governments and corporations that have produced the crises in the first place.
From Anarkismo by Wayne Price
Review of Jonathan M. Smucker, Hegemony How-To: A Roadmap for Radicals
How can we build an effective popular movement to change society? That is the subject of this book, which has been widely praised. In my opinion, it has important and profoundly true things to say, but is politically unbalanced and mistaken in certain ways.
ON THE 12TH DAY, the police raid on the Olympia Commune Blockade finally came. For a span of several hours something like martial law was imposed on little downtown Olympia. Like last year’s eviction from the same spot, multiple dozens of police officers from several agencies were deployed in the middle of the night to do their dirt at the hour when most people are in their deepest sleep, and when no throngs of shoppers, tech yuppies, and pacified liberals are around to witness the violence that props up their privileges, the American way of “life.”
With the growth of the Alt-Right and the Trumpist movement in the US, the Left has grappled with how to understand and define fascism in the 21st century context. The conditions, players, and tactics are fundamentally different than its first manifestations, and so many antiquated studies have left inarticulate descriptions or inadequate culprits as roadmaps for understanding fascism today. Instead, these twenty-five statements are a proposal for how to understand the essential core of fascism–what binds it together as a modern impulse despite its different manifestations across cultures and time