1 – Decriminalize Nature – entheogen measure passes in Oakland

By Alex Star

On Tuesday, June 4th, 2019, after fifty years of federal prohibition, the Oakland City Council unanimously voted to decriminalize all plants and fungi currently listed on the FDA Schedule 1 list. This list includes literally hundreds of species of plants and fungi known to have, either alone or in combination, profound spiritual and visionary effects when ingested by homo sapiens. This list includes the best known and most powerful substances: Ayahuasca, DMT, Psilocybin Mushrooms, Iboga, and Peyote Cactus.

All the plants and fungi included in the decriminalization measure passed by Oakland City Council, are what we in the activist community, have termed “entheogens”, a word which shares the same root as the word “enthusiasm” and essentially means “that which insights divinity or the divine experience”. You may already be aware of the sacred medicines Ayahuasca and Psilocybin Mushrooms, and but are probably more familiar with the more commonly used word “psychedelics”. “Psychedelic” is a catch-all term describing substances with profoundly expansionary impacts on human consciousness. However, we activists responsible for the measure passed on June 4th, felt the word “entheogen” to be more correct and also more palatable to the common person.

The power of the word “entheogen” is that it is a clear slate from which to have the conversation regarding their use.

Q: What is an entheogen, and what does it mean to decriminalize?

A: An entheogen, for the purposes of this article, is any plant or fungal body, and the derivatives thereof, with the ability to bring about profound spiritual experiences and mind-expanding perceptions when consumed by humans.

“Decriminalization” effectively means that, while entheogenic plants and fungi are still federally illegal, the City of Oakland has decided that the City itself, including the police department, will expend zero time, money, or resources in the prosecution of people for possessing, distributing, or growing any of the above listed plants and fungi.

We live in a society which seems utterly intent on destroying our own planetary ecosystems to the extent that human life can no longer be supported. The dominant human culture has forgotten the intrinsic connection we share with all life, and recklessly destroys millions of lives and the fragile systems supporting in order for the controlling members of our society to enjoy a few more years of limitless consumption and growth.

Entheogenic plants and fungal life forms, reconnect our consciousness to our own fundamental place as singular organisms within a much larger planetary system. At the same time as our society accelerates full-steam towards our own destruction, these mushrooms and plants, with the ability to heal the profound sickness of the human soul, have been declared illegal by the systems controlling our society.Few things in the world are more important than getting the power of entheogenic plants and fungi out to the masses. Sacred plants, fungi, and medicines, which we now call “entheogens” are, the most powerful method for reintegrating sanity into our mainstream culture. It was for this reason that an amazing group of activists, from all walks of life, including Nobel Peace Prize Nominee Susana Valadez, came together to tell the story of the power of sacred entheogens and the need to decriminalize before the Oakland City Council. In testament to the potential and power of this cause, in healing wounds and bridging social divides, every single council member present voted “yes” that night.

Full credit to the bravery of the Oakland City Council, they did not have to pass this measure, and certainly did not have to pass it unanimously, one or two council members could have easily said “nay” or even abstained from voting altogether. It is thanks to the unanimous decision by the Oakland City Council, that the Decriminalize Nature Measure, has now spread to almost one hundred cities across the United States.

This whole movement started when a few people came together around a small garden dedicated to entheogenic plants in Oakland, and has very quickly spread to a national movement.

The Decriminalize Nature team is made up of people from every demographic and walks of life, which really demonstrates the universal nature of the need to reconnect and the power entheogenic practice to inspire, heal, and empower people and communities.

Entheogenic mushrooms and plants are the very spirit of our Mother Earth reaching out to us, to heal our collective consciousness and help us to bring our existence into alignment with the greater planetary systems in which we are intrinsically a part.

This connection, if we reach out with all our strength, might just save us all.

1 – to put Sand in the gears – climate strike!

By Jesse D. Palmer

The Global Climate Strikes by millions of people have been amazing — yet they are really just a start. Business as usual cannot continue — we’re on a suicide course. To achieve change equal to the scale of the unprecedented ecological emergency we are facing requires sustained organizing, unrelenting social pressure, collective creativity and openness to dramatic systemic and culture change.

No matter who you are, its time to get over your despair, paralysis, blame-shifting, self-doubt and instead focus on the overwhelming task at hand. Big protests are fine but we need to rapidly translate them into real changes to cut fossil fuel emissions to zero — which is overwhelming because everything about our lives involves burning fossil fuels.

The strikes were youth-led and it is key that the youth were asking for everyone to strike — they know it is past the time for just raising consciousness and symbolic actions. Yet most adults didn’t strike, which was a missed opportunity to really disrupt the system and change direction. At some point, we have to decide that at least attempting to save ourselves is worth a shot and that we need to stop worrying about short-term consequences.

Striking is a radical tactic — risky, difficult and for those up against the wall. The reason strikes were called is that strikes work. Without workers, those in power are fucked. When a strike is called, it means “don’t go to work” — and it may ruin your day, be scary, cause you to lose pay, and disappoint or piss off your bosses, students, clients, customers, co-workers and family.

But is it more reasonable to just keep doing your work? If human society goes extinct, your bank account won’t matter. We won’t get a second chance.

Ecological collapse — of the oceans, the birds, the bugs, the crops, the forests — is in progress and it eclipses everything. All our social justice goals are are on the verge of becoming impossible as we slide towards crop-failure, famine, mass-migration, scarcity wars, and other social consequences of climate collapse.

We desperately need new terminology. “Climate change” is far too passive and lacks urgency. Climate change implies that the climate just happens to be changing. But the real issue is that by digging up and burning billions of tons of fossil fuels — emitting 100 million tons of CO2 every day1 — human beings are actively, intentionally and on a corporate/industrial level committing mass social suicide, not to mention ecocide against millions of other species.

During the Global Climate Strike march in San Francisco, I kept noticing irreconcilable realities — concern about climate change has gone mainstream, yet actually reducing fossil fuel combustion is still considered radical. People either want someone else to make reductions, or they are looking for another magic solution that doesn’t require reorganizing the world very much. Can’t we just plant one trillion trees or something? We need to stay focused on how we can stop burning fossil fuels — the science and the numbers are crystal clear that combustion is the main activity that has to stop. Humans are harming the earth many ways which allneed to be addressed from plastics, to pesticides, to land use, etc. — but it is a mistake to get too distracted from combustion.

The CO2 released when you start a car or turn on a gas stove takes 20-200 years to be reabsorbed into the environment.2 That means casual acts are making very long-term commitments. In many contexts, we don’t have a choice — our system only gives us a fossil fuel option for living our lives.

But what about when we can choose? If you are able-bodied, you get to decide whether to drive 2 miles or walk or bike. Only you decide whether to hang your clothes in the sun or put them in the drier. Of course none of us can solve climate collapse just with our personal actions — we need system chance first and foremost which can only be achieved by collective action. But it is factually incorrect to say that fossil fuels burned by individuals during our day-to-day lives are irrelevant.

We need to focus on the difference between culture shifts and individual change. A single individual changing isn’t up to the scale of the changes needed. Culture shifts are different and more powerful – they involve millions of people changing the things we want, the pace of our lives, and what we consider normal, desirable and reasonable.

For cultural change to take root, we need to realize that cutting emissions isn’t giving something up, but rather it’s about getting back aspects of our lives we have lost, and that we miss.

Fossil fuel use makes the world faster, more homogenous, more centralized and less participatory as machines and companies do things people used to do for ourselves. A cultural move away from fossil fuel emissions will help recapture the grace, magic and attentiveness people had before industrial capitalism used fossil fuels to speed up our lives. Biking around is slower than driving and flying but you enjoy what’s along the way and you revive connections with the landscapes, people and creatures around you — smelling trees, hearing birds and spotting mushrooms.

In the US, 28.9% of greenhouse gas emissions are from transportation, and 59% of that is “cars and light duty vehicles.” 28% is from electrical generation, 22% industry, 9% agricultural, 6% commercial and 5% residential. (2017 figures;3 greenhouse gas emissions are measured in C02 equivalents — 82% of emission equivalents are actually CO2, i.e. burning fossil fuels.)

Some emissions can only be addressed on a systemic level. For instance, the 28% of emissions from electrical generation result from decisions made by a very few companies and governments. Emissions-free wind and solar electrical generation are now cheaper than fossil fuels in some areas4 — so for those emissions pressure on elites is spot on. It is possible to imagine zero emissions from electrical generation in 5 years if WWII-type efforts were applied. Looking at the numbers, agriculture contributes emissions, but not as much as other activities nor as much as many people think.

As more protests and rebellions roll out from Sunrise Movement, Youth vs. Apocalypse, and Extinction Rebellion, etc. please do something. You’ll feel better — you’ll meet new people — the loveliness of our lives on this lush world are worth long-shot, last ditch attempts at survival.

Leading up to the Climate Strike in September, I went to a swarming training in a park. Swarming is a tactic used recently by Extinction Rebellion in England where a tiny group of people create brief (under 7 minute) traffic blockades. It is “lower risk” and in fact if police arrive the idea at least at the training I went to was to quickly melt away.

As I biked away from the training, I felt better than I had in months — a light went on and I realized “this is exactly what I have been looking for.” Because I have been feeling depressed, hopeless, tired, discouraged, sad and fearful. It is a cliché but being a dad for my seven year old daughter makes me feel especially bad, because I can’t protect her — I can only offer her only a future filled with problems that my generation hasn’t been able to fix. All the animals in all the kids books are going extinct.

Going to the training brought me back to my activist roots as a teenager. Taking action outside my regular day-to-day life brought clarity and focus. Thinking and talking about solving problems isn’t nearly as meaningful as actually doing something directly to try to make a difference.

The day we swarmed in San Francisco, I was a drone. I went to each car caught in the blockade, waved to the driver and tried to engage them in a conversation. I tried to give them a flier. One flipped me off and a few ignored me and wouldn’t roll down their windows, but a surprising number spoke with me, took my flier and understood why I was there. A few even thanked me. I told trapped drivers that what we’ve been doing hasn’t been working and we need to increase the pressure by putting some sand into the gears.

Only a handful of people turned out for swarming — it was a sobering contrast to the thousands who turned out 3 days before for the Climate Strike and told me that most people aren’t ready for disruptive tactics yet.

People are stuck around the enormity of climate change because we feel like anything we try won’t be enough.

Maybe we should stop worrying about results so much. Perhaps we can re-focus on our feelings. It feels better to try rather than to curl up and repress our fear. We may have to trust that if we do what feels good, it might not be enough — it might not save us — but at least we can die feeling good and knowing that in the Sixth Extinction, we did something. We did everything we could do.

Or really, whatever works for you to get out and do something while you still can. If the 5 stages of grief make sense and you need to go through denial, anger, depression, bargaining, that’s fine but please hurry up. Al Gore’s movie came out in fucking 2006 so for at least that long it has been crystal clear that unless humans change most of our technology and systems, our society is doomed. How could it be that we are roughly at the same place we were 15 years ago?!?

This is a crisis of business as usual — doing things the way we’ve always done them so far will be deadly. Self-defense lies in disrupting and shutting down the system however and wherever possible.

Action in the streets, in the political realm — working on system change not climate change — is exhilarating. The best moments of my life have been in the middle of chaos and resistance — seizing Seattle through thick clouds of tear gas during the WTO 20 years ago or climbing on top of a semi-truck during Occupy Oakland’s port take-over.

Intense actions can be terrifying — I recall the first time I was arrested when I was 16 years old I was almost shaking — but even more confronting power and injustice is transformational. Once the cuffs go on, you’ll never be a spectator again.

Being in a direct action movement engages you with those around you. You never feel as close to other people as when you’re together occupying a building, seizing a street or evading a police line. Direct action involves a constant learning and training which we’re missing as we work repetitive jobs and live repetitive, predictable lives. So while there’s a lot to be lost to the climate emergency, might we regain lives that matter in the struggle to survive?

There is a purity in not compromising – not succumbing to what is realistic – but rather holding out for how things should be.

A general theory of disruption is to go after the most fragile and vulnerable points in the system where a small delay or obstruction by a small number of people can have large impacts. The system has numerous inviting choke points: pipelines, power lines, ports, railroads, airports — places where things have to operate just-so and minor problems can ripple outward.

So many people focus on why we can’t survive rather than how we can rise up against fossil fuel corporations and our own human sloppiness. Doom-fetishism amongst pampered people in the USA — “why do anything because we’re all fucked” — is the height of 1%-ish privilege because as climate change gets worse, the hardships will fall first and worst on the poorest people who are least responsible. Meanwhile the doomers living in the US will be protected by machine gun toting police while they eat the last food.

Climate crisis is not a movie with black and white outcomes — either we are doomed or we survive. Rather — while it is already too late to avoid mass species extinction and vast human suffering and displacement — getting to zero emissions faster will reduce future famines, floods and suffering. There’s no way to know if we’re already facing total social breakdown or if climate change will just make the current systems of injustice and oppression worse. Reducing emissions is harm reduction. If we know what is causing harm, we need to reduce the harm as much as we can, as fast as we can.

The reason I included the percentage breakdown of emissions sources in this article is because it makes sense to focus on the largest emissions sources first to avoid spending too much time on symbolic changes. 60% of US emissions are from transportation and electrical generation so those areas are top priorities. Air travel is just 3% of total US emissions. The number is growing fast — air travel has increased ten-fold in the last 50 years5 — but anti-flying campaigns alone won’t reduce emissions nearly as much as getting people to drive less or switch to electric cars.

Last year about 3 percent of the world’s population flew on a plane. Because most Americans routinely fly and think nothing of it, flying seems “normal”, but from a global and historical perspectively, flying is very unusual. Corporations offer air travel and many other fossil fuel intensive options, but we don’t have to buy what they are selling.

Nevertheless, we need to stop thinking we can just focus on fixing one thing or blaming corporations or big consumers or someone else. Shifting blame is taking up energy we need to use on actually changing stuff.

A big problem with the idea that we have to change everything is that the pace of capitalist / technology change is already overwhelming — we are tired of all this constant change — yet the only way out of this mess is even more and widespread change.

This is what makes me really pessimistic and filled with despair. People do what feels right and it is comfortable to cling to the things we’re used to. But doing so will surely kill us.

During the Climate Strike march in San Francisco marching with so many thousands, at certain moments I felt a surge of hope: “maybe we can all get together and do something.” But as soon as I left the crowd, I was back in a sea of car and business as usual.

What keeps me going is how lovely the world still is — and people with their complex consciousness and diverse cultures are a part of the loveliness even if we’re also like a cancer. We need to hold these contradictions in our hearts, avoid distraction and division, and focus on what we can do rather than what seems impossible.

 

SIDEBAR CHART

Emissions from Transportation:

Cars and light duty vehicles – 59%

Medium and heavy duty trucks – 23%

Airplanes 9%

Trains 2%

Ships and boats 3%

Other 4%

Endnotes:

1. www.scientificamerican.com/article/co2-emissions-reached-an-all-time-high-in-2018

2. www.ipcc.ch/report/ar4/wg1/

3. epa.gov/ghgemissions/sources-green house-gas-emissions

4. irena.org/newsroom/pressreleases/2019/ May/ Falling-Renewable-Power-Costs-Open-Door-to-Greater-Climate-Ambition

5. data.worldbank.org/indicator/IS.AIR.PSGR

1 – Being Water in Hong Kong artist perspectives from a people’s uprising

By Michael Leung

In mid-September I met friends at Lok Fu metro station at 7:30 pm, and together with thousands of other people, we started a 495-metre (1624-foot) ascent up Lion Rock — a lion-shaped mountain that overlooks Hong Kong. Due to the narrow paths, some of which only allowed one person to enter at a time, for most of the evening we were queuing up chatting with new friends, shouting slogans, singing songs and wondering how much further we had to go. We arrived at the peak at 3 am, to an atmosphere of celebration, body odour and fatigue.

I rested somewhere on the Lion’s back and looked at the lasers beaming from those people on top of the Lion’s head. It brought me back to August 7 when an impromptu party was organized in response to off-duty police officers arresting a Student Union member for purchasing ten laser pointers a day before. Lasers have played a key part in the anti-extradition movement: identifying police and agitators, obscuring CCTV and police cameras, and for entertainment—often illuminating government buildings.

In February 2019 the Hong Kong government proposed amending the Extradition Bill to include China, Macau and Taiwan (at present it includes 20 countries). The murder of a Hong Kong pregnant woman named Poon Hiu-wing, by her boyfriend Chan Tong-kai in Taiwan, was used to justify the government’s proposed amendment (their “Trojan Horse”) because Hong Kong does not currently have extradition agreements with Taiwan.

The proposed bill amendment alarmed people in Hong Kong people because it allows extraditees to bypass public inspections by the Legislative Council (Hong Kong’s parliamentary chamber that questions the government). This could result in Hong Kong citizens facing unfair trials in China where unjust inprisonment and attacks on freedom of expression are common and enforced with structural violence under China’s authoritarian regime. Hong Kong — home to 7.4 million people — was as a British colony from 1841 until it was transferred to the People’s Republic of China (PRC) in 1997. It maintains a separate government and economic system from the PRC under the Hong Kong Basic Law, which is supposed to permit a legal system, legislative system, and people’s rights and freedom for fifty years. The Basic Law is in stark contrast to the authoritarian surveillance state right next to Hong Kong in the PRC.

The Anti-Extradition Bill movement in Hong Kong began with demonstrations against the bill in March and turned into a continuing mass movement involving thousands of people in June As of September, calendars of upcoming protests arrive weekly via Telegram in Chinese and English.

This article shares some of my personal observations and thoughts from the past weeks on how artists and designers have engaged the movement. These interventions are shared chronologically to help communicate how the protests are evolving, in parallel to the increased police violence, government’s inaction and participation from triad gang members and spycops.

The third anti-extradition bill protest was on Sunday 9th June 2019 and saw over one million people march from Victoria Park to the government headquarters. In the following days it became obvious that the protests would take on a different form compared to the Umbrella Movement five years ago which was a static 79-day occupation in four locations. On 12th June protesters climbed tall road signs and reappropriated them as watchtowers, at times adding their own signage to communicate which roadblocks had police presence and required more protesters (要人, ‘need people’ in English).

In an online article, cartoonist and designer Jason Li documented memes and art featured on placards that adapted popular images from Marvel’s Avengers series, Game of Thrones and Godzilla. Metahaven’s 2013 book Can Jokes Bring Down Governments?: Memes, Design and Politics remains timeless, and is now visible in the placards distributed by illustrators Joanne and Ah Li (known as All Things Bright and Beautiful), and in the surprising reincarnation of American alt-right icon Pepe the Frog — who is no longer a racist mascot but now wears a yellow hardhat and is part of the anti-extradition bill resistance. Unfortunately the “heartbreaking irony” of Winter on Fire: Ukraine’s Fight for Freedom screened in 29 locations across Hong Kong may have fueled some nationalistic thought in the form of a new Hong Kong “national anthem” called Glory to Hong Kong, as well as street art that oddly incorporates the Celtic cross — a symbol reappropriated by Neo-Nazis.

Photojournalists documenting the protests have become more active on Instagram, especially one from Japan with the handle @kodama.jp. Kodama captures the protests using 35mm film with short descriptions. His beautiful and thought provoking photos remind me of Takashi Hamaguchi who photographed Sanrizuka, the Tokyo Narita Airport struggle in the 1960s and 70s. In a different part of Japan, graphic design duo ITWST showed their solidarity with Hong Kong and condemned police violence in their yellow and black poster, which was on display during the three-day Hong Kong International Airport demonstration (9-11th July 2019).

The anarchist monogram in the poster nods towards the multiple anarchist threads that exist and thrive within the anti-extradition bill movement: those abroad (Out of Control – Hong Kong’s Rebellious Movement and the Left by Ralf Ruckus), those in Hong Kong (Hong Kong: Anarchists in the Resistance to the Extradition Bill on CrimethInc.) and those becoming.

Those becoming are the anonymous and determined protesters that we see in the media, who have been part of this leaderless and decentralised movement — always in black bloc and unaware/unfamiliar with anarchism. At each rally, bilingual insurrectionary graffiti appears on different surfaces. The graffiti also shows solidarity with other struggles such as the squats in Exarchia, and the anti-pipeline movement in North Dakota, where ‘Water is Life’ was spray painted on the roadside — intentionally merging both movements together (“Be Water” being the formless and flashmob strategy of the movement, inspired by martial artist and philosopher Bruce Lee).

The Hong Kong Artist Union, who advocate for artists’ rights and have over 300 members, organized a long list of cultural workers, artists and artist groups to strike on 12th June, the second day of the bill reading. The union later gathered artist objects and printed matter at an exhibition called Bicycle Thieves curated by Hanlu Zhang at Para Site, an independent art institution in Hong Kong (29th June to 1st September). One of the exhibits was a zine titled Documents of a Movementmade by 12 contributors that include artists, designers, teachers, craftspeople and cultural workers. The second zine is in progress and will include 17+ contributors, some of which travelled to Hong Kong to support the movement with small interventions, such as bringing supplies and decorating the streets. The zine will include anti-capitalist feminist perspectives that resonate with Cinzia Arruzza, Tithi Bhattacharya and Nancy Fraser’s book Feminism for the 99%: A Manifesto, further problematising the aforementioned “Trojan Horse,” taunts at police and their partners (predominantly towards policemen’s wives) and the 46+ reported cases of sexual violence towards protesters (41 against women and five against men).

Anti-extradition bill-related artworks could be seen simultaneously elsewhere. Alexander Wong’s Masters in Visual Arts graduation work titled Archive Extradition Bill, gathers videos from the 9th, 12th and 16th of June and places them into a digital sphere for the audience to navigate, watch and learn more about the movement. The work was part of the coincidentally named graduation show ‘Flow’ at the Hong Kong Baptist University (6-20th July 2019), which aligns with the strategy of the movement, “Be Water.” Being water for the past 14 weeks makes me recall the critiques towards the ‘feet-dragging’ zombie-like marches in the book Now by The Invisible Committee and the Theory of the Dérive by Guy Debord, where protesters are writing their own psychogeography and reclaiming (public) space all over Hong Kong — from sterile but welcoming shopping malls to Hong Kong’s only international airport, which surprisingly resulted in more than 160 flights being cancelled on 11th August 2019 (An Extinction Rebellion Hong Kong?).

Owing to the guerrilla and ephemeral nature of the protests, design objects such as “Buddhist barricades” blocking the Hong Kong Police Headquarters in Wan Chai and the interactive airport trolleys equipped with laptops and printed matter only exist in documentation — unless they manifest again in future protests. One unique and impromptu “design object” was the three-person slingshot, which involved two people holding a rubber cord whilst one person launched a projectile towards the government headquarters. Independent curator, writer and university lecturer Yeung Yang wrote in her open letter that, ‘We [artists] need to become not only protesting bodies, but also supple and sensuous ones: drawing, painting, dancing, moving, jumping, touching, laughing, whistling, dreaming, day-dreaming, questioning, thinking… All these that we have been doing enrich our capacities to rule ourselves better’ (Facebook, 14th June 2019). As the anti-extradition bill protests continue all over Hong Kong, I know that we will see more creative forms of resistance from those protesting bodies — learning, sharing and flowing towards a better future for Hong Kong.

Editor’s note: as Slingshot goes to press, police are using live rounds, rubber bullets, beanbags, water cannons and tear gas against protesters. When the Hong Kong government tried to ban masks on Oct 4, protesters instead turned out en mass wearing masks, which are not just for anonymity but also protection against tear gas.

a11- Reviews – zines, books, radio

Radio Ava

mixcloud.com/AvaRadio
raaadioava@gmail.com

Since 2016, Radio Ava has been broadcasting from East London, giving us the world’s only radio show for and by sex workers and their allies. The quirky team of anonymous DJs are both sex workers and activists, and offer reportbacks from sex work rights scenes all over the world, interspersed with music, interviews, and advice segments. Each episode is totally different—one episode might be a discussion between academics about the history of sex work unionization, and the next episode might be folks spilling about wanker clients. My favorite segments are when sex workers call in and tell their stories—they are all so unique, and it really blows away any stereotypes you might have about sex work. I’m not a sex worker, but I consider myself an ally, and was excited when someone who works on the show reached out to me and said “Hey! Listen to this!” Listening to Radio Ava has helped me be a better ally, and helped me understand the struggle on the ground. Sex work is an art form, and it is also a way for many to stay afloat who wouldn’t otherwise be able to.  Right now, as legislators actively strip the rights from sex workers, Radio Ava stands in defiance and refuses to let sex work be invisibilized. (Teresa)

Making Spaces Safer:

A Guide to Giving Harassment the Boot Wherever You Work, Play, and Gather

by Shawna Potter (AK Press, 2019)

Shawna Potter is the lead singer of War On Women, and for the last few years, this Baltimore-based punk has been touring venues and community spaces to offer workshops on how to combat harassment. Topics she covers in this book include how to avoid harassing others, what to do if you’re being harassed, what to do if someone else is being harassed in front of you, and how to create solid safer space policies. She is victim-centered in her approach, and encourages us to do the right thing while understanding the trauma that victims of harassment go through, recounting some stories from her own life. Working to remove harassment from our spaces and to hold harassers accountable is a huge step towards helping members of marginalized groups feel safe and welcome. This is a great book to read as a group, and I highly recommend it for anyone who runs a venue, community space, or workplace. Time to give harassment the boot! (Teresa)

Carceral Capitalism

by Jackie Wang (Semiotext(e), 2018)

Jackie Wang is no stranger to the prison system. The Harvard PhD student is the sister to someone suffering incarceration, and she thinks deeply and passionately through the topic in this text that merges economic theory, poetry, and cultural analysis.

As Wang shows us, a horrible transition occurred in the United States in the wake of the 2008 financial crisis, as public debt increasingly came into the ownership of the financial sector. In order to pay off this debt, the state has transitioned towards extracting money from the populace via policing and incarceration, and we now find ourselves in a situation in which the government that is more accountable to its creditors than to the public. As Wang explains, “this has a de-democratizing effect.”

Wang ends this revolutionary book on a high note, evoking speculative futures beyond the prison system. Abolish debt and smash the prison state! (Teresa)

“how [and] where to live better for less.”

AB #22, AUG 2018

PO BOX 181 Alsea, OR 97324

This zine and its cryptographic content drew me in and pushed me out in waves. Close jumbles of mostly incoherent text compelled my eyes to scan over them, and an attention-grabbing format or word would pull me back in. It irked me that these choppy semantic waters made AB very hard to engage with, because part of me wanted to crack its “code” by persevering thru the text and reading every last character. AB stands out to me above all as a pristine Dadaist publication. Sometimes you might not care about actually reading the whole text, but are intrigued and amused by its seeming unpredictability and ingenuity. But AB pushes beyond the meaninglessness of its Dadaist ties by conveying important information about things such as dietary requirements, carcinogens, the benefits of different fruits/vegetables, and the overall logic of eating raw vegan. This issue of AB goes from a very well-researched nutritional health journal in support of veganism, to an examination of toxins and carcinogens in daily life, and to the grim reality of humanity’s destruction. It simply cannot be defined. (Rachelle)

DWELLING PORTABLY

DP, SPRING 2019

PO BOX 181 Alsea, OR 97324

Continues to tell us the important stuff coming up on the cutting edge of experimental portable living spaces! A diagram of a large underwater structure kicks this issue off and it then dives straight into examining the miserable lives of Google employees dwelling portably in the Mountain View dormitories while critiquing the company itself. DP then touched on the life of Linda, a 64-yr-old grandma with basal-cell carcinoma who works as a campground host and dwells portably in her Jeep with a “tiny fiberglass trailer.” A review of CheapRVLiving.com and anecdotes of living and improvising on the road. DP shares a similar format with AB, a heavily abbreviated collection of summarized and analyzed sources loosely joined around a theme. The summaries proved informative and the analyses were vivid and incisive. These two zines could teach people a hell of a lot, they’re just pretty dang hard to read. Maybe the author added so many abbreviations to slow the reader’s eye down–force them to really look at and process the text….If that’s true, I don’t think they succeeded because I had a lot of trouble comprehending it due to those abbreviations.

Overall, AB/DP was a very refreshing and unique reading experience, and I will definitely be rereading these snippets of VERY USEFUL information to fully absorb it all. (Rachelle)

 

[Supplementary inserts]:

At first I approached these passage like computer code. Words seemed to be mere jumbles of characters and special symbols were abound. After taking ten minutes to read though the same number of sentences, AB/DP language started to make sense, and took form as a stream-of-consciousness interspersed with new information…like a very discombobulated yet passionate newscaster who covers everything from police corruption to debates on veganism. The inserts were designed as supplements to the longer printed zines, to update them with new, pertinent information. (Rachelle)

Fifth Estate

www.FifthEstate.org
PO BOX 201016 Ferndale, MI 48220

Long running, the Fifth Estate offers updates and stories from radical voices in our movements. In these pages we read about celebratory and commemorative anarchist ice cream socials to an article about Z (anarchist radio berlin) to words about the privatization of the welfare state. Clearly written, compelling voices draw us into global struggles as well as ones closer to home. Featuring lots of important information to digest, for 50+ years Fifth Estate has been an important piece of keeping us in the know (a kind antidote the head-in-the-sand approach so many favor). May this publication live on for another 50! (IMP)

a11- Organizer update

If you want to help draw art or otherwise create the 2020 Organizer, contact us now. We include the work of over 30 artists from all over — it could be you this year. Please contact us by June 10 to draw a section of the calendar. Art is due July 25.

We’ll be editing and adding more historical dates during May and June so please send suggestions and let us know if you want to help proofread. (You can do so remotely.) We also need corrections and suggestions of new radical contact list spaces by July 25.

We will put the organizer together by hand July 27/28 and August 3/4 in Berkeley. Please drop by and join us if you’re in town.

For the 2019 organizer, let us know if your organization can help distribute a few extra copies we have on hand to youth, immigrants or others who wouldn’t otherwise have access.

a12- Curbside communities fight back

By Anita De Asis Miralle, Program Coordinator at Meiklejohn Civil Liberties Institute and Co-founder of The Village in Oakland #feedthepeople

In the Fall and Winter of 2019, Housing and Dignity Village – a safe, sober, and self-organized tent village for unhoused women and children in East Oakland – filed a civil rights lawsuit against the City of Oakland to try and stop the City’s eviction of their encampment. A local civil rights advocacy organization, Meiklejohn Civil Liberties Institute, then created templates from that lawsuit for other encampments to use to broaden and strengthen the fight of unsheltered communities by challenging the legality of the City’s treatment of curbside communities. To date, three more encampments have filed lawsuits – bringing the total number of lawsuits filed by curbside communities against the City to four. More are in the works.

The first encampment: E12th Street and 22nd Avenue
On March 6, 2019, the City of Oakland backed down from evicting the residents of a homeless encampment on a plot of land at the corner of E12th Street and 22nd Ave in East Oakland in response to a lawsuit one resident, Michael Bowen, filed on behalf of himself and the six other residents.

Bowen, who has been occupying the land with 6 other residents since Spring 2017, said, “No one has cared about this land for decades. So why now in the middle of a shelter crisis and homeless state of emergency?” Bowen asks. “The City never offered us services though they provided porta potties and trash pickup to the former encampment across the street – and suddenly they want to evict us?”

The second encampment: Union Point
On March 19, 2019, residents of an RV homeless encampment at the otherwise empty and unused Union Point Park parking lot were scheduled to be evicted. Instead, they decided they were going to fight the City of Oakland in court over their eviction – and for now, they have succeeded: U.S. District Judge Charles R. Breyer granted the Union Point residents a temporary restraining order, which will halt eviction proceedings until their case is heard. Their lawsuit, Le Van Hung et al. vs Libby Schaaf et al. is set to begin in the summer of 2019.

The plaintiffs claim that the City’s past encampment evictions have violated the 4th, 8th, and 14th amendment rights of unhoused Oaklanders all around the city. Residents assert the City’s eviction process is cruel and unusual punishment for being homeless, violates their right to have private property protected from unlawful seizures, and ignores their right for due process and equal treatment under the law.

In a signed declaration to the judge, Union Point Park plaintiff Amanda Veta states: “Every time I have been evicted I have lost my whole life. I have lost IDs, pictures of my family I can never replace, paperwork cuz the City throws my stuff away. And with this eviction, we won’t just lose our little things. We all live in vehicles. We could lose our homes too.”

Veta’s concerns are not far-fetched. In the Fall of 2018, the City and Oakland the Oakland Police Department towed at least three dozen RVs, campers and vehicles from an encampment in West Oakland. More than 40 people lost their homes on wheels and all their personal belongings. Three weeks after towing and impounding all the vehicles, the City had all the vehicles crushed.

In November 2018, when the Housing and Dignity Village encampment filed the first homeless encampment lawsuit against the City, the City Attorney assured Federal Judge Haywood Gilliam that when an encampment is evicted, personal property is stored for up to 90 days for free and all residents are offered adequate shelter. The judge took the City’s word and lifted the initial temporary restraining order protecting Housing and Dignity Village.

When the City evicted them, none of the 13 residents were offered housing that could adequately suit their needs. To this day, four truckloads of their personal property have yet to be recovered despite the plaintiffs’ and their legal team’s repeated attempts.

Since the destruction of Housing and Dignity Village in December 2018, plaintiffs from Miralle vs. the City of Oakland have been collecting statements from other encampments who were evicted, and encouraging encampments facing eviction to file lawsuits. This has resulted in dozens of signed testimonies that counter the City’s false claims and two new lawsuits. “The city has never offered me housing the four times I have been evicted from my homeless encampment,” Veta said. “When I witnessed 6 other evictions, the city does not bag and tag anyone’s property or store it. They throw away everyone’s property and offer no one housing. The city has no remorse in what they do to us.”

Plaintiff Le Van Hung has lived at Union Point for two weeks. He has faced several evictions from the City, relocating to Union Point after being evicted from the E12th and 23rd Avenue parcel in late January. “It’s terrible to be moved around,” his signed testimony states. “It takes time to pack, clean and move. It takes a lot of time to find a new place to be homeless at. Every time I move I lose property because the city throws away our property when they evict us. We don’t move fast enough and they throw away our belongings,”

The plaintiffs at Union Point Park and homeless folks across Oakland also agree the evictions cause depression, stress, lack of motivation, instability, insecurity, and other major setbacks. “I am 61 years old and I am tired of being evicted and shuffled around. These evictions cause me depression that can last weeks or months. I have high blood pressure and these evictions make my condition worse,” Hung said. “The city said they have a Shelter Crisis and a Homeless State of Emergency. They have admitted there is not enough housing in Oakland and that has caused the homeless crisis. They have admitted they don’t have a solution. So why are they evicting people left and right when we are trying to house ourselves when the city can’t? The evictions cause so much hardship. They need to stop.”

 

 

a12- “You can do nothing” A Moroccan punk scene report

By Brian Trott
It was my fourth stay in Morocco, in the fall of 2016. I was on my own, hopping around hostels and couches between Rabat and Casablanca, conducting interviews for my graduate research on the history of punk rock and heavy metal in the country. When I got there the punk scene was in decline, but there were enough participants to qualify a scene. Z.W.M., the patrons of Moroccan punk rock had relocated to Toulouse a few years prior, where they continue to perform and record. W.O.R.M., the first hardcore punk band in the country split up in 2015, as their drummer relocated to Beijing to teach and form bands there. Tachamarod was actively practicing and playing gigs. Riot Stones was on a hiatus, but still present in the punk community. Betweenatna was gaining ever increasing national attention. A bar-venue, B-Rock, had recently shut its doors, but Boultek, L’Uzine, and ABC Cinema continued providing space for alternative musicians to practice and perform. The DIY art and music festival Hardzazate had just concluded its second edition. Punk rock was not flourishing, but it was present and active.
I started listening to punk rock in middle school. After a brief nu-metal and classic rock phase, a combination of Tony Hawk’s Pro Skater and Rockabilia catalogs made me aware of some of the basic punk standards: Dead Kennedys, Black Flack, Bad Religion, and Bad Brains. I quickly immersed myself in the genre, branching off into various subgenres: street punk, crust, fastcore, raw punk, post punk, etc. I began participating in my local scene: playing and booking shows in the Sacramento area with my high school street punk band, and hosting a punk show at the UC-Davis radio station, KDVS.
DJing at KDVS since the age of 15 had convinced me to pursue my bachelor’s degree at UC-Davis. With a growing interest in the history of the Middle East, I began studying Arabic. In 2008, I travelled to Ifrane, Morocco, to spend an academic year learning Arabic at Al Akhawayn University. I was aware of the extent that punk rock had been globalized.
The fact is punk rock has never been huge in Morocco, but extreme sports have always been integral to the extreme music scene there. Skate videos and copies of Thrasher Magazine circulated among friend groups and across cities, which is how a particular five skaters in Rabat were exposed to punk rock. In 2004, these individuals formed Z.W.M., the first Moroccan punk band. Their main musical influence were the bands that were popularly played in skate videos at the time, generally Epitaph and Fat Wreck Chords bands: NOFX, Rancid, Satanic Surfers, and Bad Religion. They also integrated elements of local popular music, such as Gnawa, into their brand of skate punk. Unlike other rock bands in the country, Z.W.M. primarily sang in Moroccan dialect Arabic. It was widely accepted up to that point that rock music should only be sung in English or French and the idea of an Arabic singing punk band was met of with some skepticism. After two years of playing sporadic shows, mostly around Rabat, Z.W.M. entered the 2006 Boulevard competition and won. The band gained national recognition, but by 2010 left for France where they continue to play and record. They still periodically return to perform.
Following Z.W.M.’s departure, a second wave of punk bands spread across the country. Casablanca produced W.O.R.M. and Riot Stones, the first two hardcore punk bands in the country. There’s something about Casablanca and Rabat, two coastal cities roughly two hours apart by train, that produces very different artists. Rabat is a relatively quiet and small city in contrast to the aggressive density of Casablanca, and was the town that introduced punk to Morocco in the form of ska infused skate punk. Casablanca introduced hardcore.
Further bands formed in the early 2010s. Coming from the same neighborhood as Z.W.M., Tachamarod played a similar brand of Arabic skate punk. Featuring members of Riot Stones, the Protesters played a blend of ska and street punk. Blast, from Meknes, played politically charged pop punk, and remains one of the only punk bands outside of Rabat and Casablanca. In 2013, Tien An Men 89 Records, released Chaos in Morocco, a compilation LP featuring Z.W.M., W.O.R.M., the Protesters, Riot Stones, and the Casablanca fusion band Hoba Hoba Spirit. Prior to Chaos in Morocco, no Moroccan punk recordings had been released in a physical format.
Betweenatna resides in a musical grey zone. Fusion is one of the most popular genres in Morocco, generally consisting of a blend of popular traditional music, reggae, hip hop, and rock. Betweenatna is essentially a fusion supergroup featuring members of Immortal Spirit, Darga, and Hoba Hoba Spirit. Their brand of fusion blends some traditional genres with punk, metal, and hip hop. While they are essentially a fusion band, their sound leans heavily in the direction of punk and metal. They even perform an Arabic rendition of Pennywise’s “Bro Hymn.” Their narrative driven lyrics generally tell absurd stories of everyday life for youth on the streets of urban Morocco. Their whimsical performances, relatable lyrics, and scene clout has led Betweenatna to be one of the most popular bands in the country at this moment.
In 2016, I attended a Betweenatna show at Boultek. With limited opportunities for DIY shows at informal venues; basements, garages, warehouses, etc; the majority of concerts take place at cultural centers like Boultek. They generally have tight security, only tolerating some light moshing and no drugs or alcohol. Boultek is more lax than other such spaces. The venue is located in an office building in the parking lot of a mall in the California neighborhood of Casablanca, and the performance space connects to a parking garage where kids can sneak off to discreetly drink and smoke hash. The large space was packed with what I would estimate was well over 100 attendees, boys and girls mostly in their late teens and twenties. I saw kids with stick and poke Black Flag tattoos, wearing denim vests patched up with the logos of the Misfits and Ska-P, alongside individuals in Korn and Slipknot hoodies. Betweenatna played a rowdy set and drew an equally rowdy crowd. Moshing was tolerated.
During my last visit in 2018, I found little left of the punk scene I had documented in my graduate research. Betweenatna and Blast were the only remaining punk bands actively playing. My partner and I spent the majority of our time hanging out with Saad, the bassist of Tachamarod. He was hoping to join his bandmate in China, where they would continue to play as Tachamarod, but his visa application was denied, again. He was spending most of his afternoons and evenings hanging out in downtown Rabat with the regular crowd of punks, hippies, and skaters. Unable to find work, Saad had to return to his old gig, flipping used clothes in Rabat’s old medina. When we last talked, Saad was pessimistic about his future.
During the last week of our visit, Saad, my partner, and I took a trip to Casablanca. We hung around the new skatepark outside the old colonial cathedral in downtown. There we met a young skater who told us about the punk band she was forming, Reason of Anarchy. I have yet to hear anything more of that band, but maybe there is a future for punk rock in Morocco. For now, the scene appears to be in semi-hibernation, or maybe it’s dying. As a fanatic of international punk, I would like to see it grow and hear how Moroccan youth continue to grapple with, interpret, and localize punk. But also I’m cynical towards globalized popular culture. The youth of Morocco don’t need punk. Nobody needs punk, but it has long provided an alternative network, community, and performative outlet for young people across the world, myself included. I like watching the international punk scene expand and mutate, but maybe Morocco doesn’t want it and that’s okay. We can only wait and see.

Brian Trott currently performs in the hardcore punk band Curbsitter in Milwaukee, where he resides. For a more detailed account of the punk and metal scenes in Morocco, you can read his graduate thesis online here: goo.gl/mYDZV1. If you have any questions for him, or are in a band and are interested in playing in Morocco, please inquire at faoudawaruina@gmail.com.

a13 – Why does People’s Park Matter

By Lunatic Liberation Front

People’s Park in Berkeley just turned 50 years old and while it might be an old relic of the 1960’s, it still matters and it’s still worth defending. Slingshot has a special connection to the Park. Riots in the 1980s and 1990s defending the Park brought our collective together and taught important lessons about direct action street protests and engaging with the issues of the day. The experience of dodging rubber bullets and police lines forged personal relationships that have endured ever since. The lessons learned were used numerous ways; from Copwatch & Critical Mass to Reclaim the Streets & Anti-Globalization/WTO/IMF organizing. And that was just the fuckin’ 1990’s. The politics of taking space propelled us into the 21st Century, from resisting wars and police abuse to opening squats and spreading ideas like Occupy near and far.

It is amazing how so many of the issues faced by the radicals who created the Park in the 1960s are still in play today. We’re still struggling against a dehumanizing, unfair, militarized, racist system that values land for profit more than it values people’s lives or the earth. Today as the Bay area struggles to retain grassroots communities in the face of forces that want to turn it into a hyper-capitalist hellhole, the Park provides a refuge open to everyone.

The ethos of the Park is that it is controlled by the people: “User Development” means that gardens and landscaping are created by the people who feel the impact, not government managers who hardly spend five minutes in the space. Right at its inception the Park’s rallying cry encouraged participation from all with, “Everyone gets a blister.”

Hundreds of people — ranging from freaks and radicals to regular Berkeley folks — built the Park as a community in 1969 to provide a free speech venue for concerts and activist events on vacant land owned (and many contend stolen) by the University of California Berkeley. The scene was a popping counter culture with growing numbers of people determined to make a new America — a new world. UC’s first attempt to seize back and destroy People’s Park lead to rioting, police shootings that left bystander James Rector dead and dozens wounded, and a week-long National Guard occupation of Berkeley. Since then, although UC has always claimed to legally own the land, they have never been able to control it.
Failing that, UC has done everything it could to undermine community efforts and support for the Park. For a few years an advisory board existed where activists and campus officials could meet and discuss the Park. Since the board was dissolved, the University has continued with the practice of making controversial changes without warning or public input. Often, this happens during class breaks when the nearby student population is low. They cut down trees as well as destroy gardens and have even confiscated tools activists use for general maintenance. If the Park looks like a festering eye sore, that’s intentional on the part of UC Berkeley.
The scene in the Park can be pretty dysfunctional at times. But our enemies work overtime to make the Park ugly and encourage social disintegration. For decades, during orientation, the university has told new students to stay away from the Park claiming it was a center of criminal activity. At the same time, UC police were directing crime and drugs to the Park and harassing regulars. The university’s claimed concern for student safety is curious, because the UC has covered up sexual assault in fraternities and numerous sexual harassment cases perpetrated by faculty.
As the Park is stigmatized for being a sanctuary only for drug dealers and crazy people, we’ve seen the greater community change significantly. On nearby Telegraph Avenue you can purchase legal marijuana. Since the opioid crisis, drug usage and overdose has forced many mainstream people to reconsider the drug war. San Francisco is on the cusp of being the first city in the U.S. to have a legal safe injection facility — a model that has been successful for saving lives. And after numerous mass shootings, national discourse often goes into the importance of having awareness of mental health issues and the possible remedies. To my knowledge no Berkeley crazy person has ever gone on a shooting spree.
Most telling are the thousands of encampments that have taken over public space. Urban campsites are a global phenomenon. In this light, the most allegedly negative aspects of the Park such as it being a “homeless camp” are clearly symptoms of capitalism.
UC has been widely criticized for both admitting more students each year and continuously raising tuition. It cries about a lack of housing while exacerbating the issue. On the eve of the Park’s 50 year anniversary, UC announced plans to raze the Park to construct a dorm that can hold up to 1,000 beds and then tested continued community support by cutting dozens of trees in late 2018 and continuing into early 2019. “While the UC cut our trees, the People’s Park Community grew flowers breaking through the institution, hosting event after event — protest after protest, to demand its right to exist” commented Park activist Aidan Hill. “Chancellor Christ, after announcing the Park would be the first university ‘owned’ parcel developed under her leadership, quietly told ASUC (student government) senators that People’s Park would be developed after Oxford and Hearst projects which would take ‘many years’.”
Are they getting desperate? Recently the Berkeley Free Clinic — which was created to treat people wounded by police during protests over the Park in 1969 — was approached by a UC official promising a space for the clinic in the proposed dorm to be built on the Park. This is an old tactic of pitting two groups to fight each other who would otherwise be allies. It is not going to work!
“Park activists spoke out — reassuring that the land and the people who occupy it and enhance it would not go down without a fight.”
“The question is: How can People’s Park foster a future in which the entire community benefits. The Park stands parallel to the most pressing challenges facing our society. As we move further into a police state, the Park brings us democratic governance, alternative forms of healthcare, methods to challenge inequalities and a solid first-line of climate resilience. The Park is partnering with the People’s Open Network to bring communication technology into the People’s hands with free and open internet access for all,” added Aidan.

People’s Park meetings are Sundays at 1pm. Food Not Bombs serves Monday through Friday at 3PM. The space is open at all times for you and your affinity group to hold court in. Its a great place to notice what’s up with the sky, to people watch and talk about the news of the day. Check out Tom Dalzell’s new book “The Battle for People’s Park 1969” by Heyday Books. Let 1,000 Parks Bloom! More info at peoplespark.org.

 

a15- Intense and wild radical spaces

Compiled by Jesse D. Palmer

Goddamn we need more underground and alternative spaces these days — places organized around meeting our needs for music, art, creativity, fun and liberation. Rebel bases supporting the struggle against the ugly fossil fueled consumption monster that is destroying the world.

While our spaces may be leaky warehouses or cluttered and cramped basement libraries, they are filled with life and love. Meanwhile the mainstream world — with all their money and training — is a catalog of the miserable: people sleepwalking through their lives checking facebook and buying shit they don’t need on amazon — their car engine idling while they absent mindedly munch on junk food. Fuck that — let’s live intense and wild sorting through dumpsters and conspiring late into the night.

Here’s some updates to the Radical Contact List published in the 2019 Slingshot Organizer. Please send us your updates about new spaces for the 2020 version by July 25. Look for updates at slingshotcollective.org.

Franklin Street Works – Stamford, CT

An alternative art space available for meetings and events. “Our exhibitions tend to challenge the conceptual norms of our society in the hopes of sparking a bigger discussion.” 41 Franklin Street, Stamford CT 06901 203-595-5581 franklinstreetworks.org

Phoenix Allies for Community Health – Phoenix, AZ

A volunteer-run clinic for the underserved community in downtown Phoenix. 2902 W. Clarendon Ave. Phoenix, AZ 85017 623-455-6470 Azpach.org

Never Ending Books – New Haven, CT

A free book shop in New Haven that hosts music, performance and art events. They also provide space for ElmCity InfoShop Thursday and Friday. 810 State St, New Haven, CT 06511 neverendingbooks.net

Anchor Health Initiative – Stamford, CT

A non-profit LGBTQ health and medical center that offers general checkups, transgender medical services and support with legal name changes. 30 Myano Ln #16, Stamford, CT 06902 203-674-1102 and 2200 Whitney Ave #360, Hamden, CT 06518 203-903-8308 anchorhealthinitiative.org

Molten Java – Bethel, CT

A community centered cafe, art gallery and music venue that hosts weekly open mics, and has vegan and vegetarian options. Our CT contact reports: “an overall friendly place for punky humans to hang out. I think their slogan is something like.. make coffee not war.” 213 Greenwood Ave, Bethel, CT 06801 203-739-0313 moltenjava.wordpress.com

Far Out Farm – Kittrell, TX

A permaculture farm that spreads knowledge about organic gardening medicinal and native plants and building with reclaimed materials. 16198 FM 230 Kittrell TX 75851 936-661-8964

Port Orford Community Co-op – Port Orford, WA

A tiny co-op health food store in a rural area that hosts underground events. 812 Oregon St. Port Orford, OR 97465 541-366-2067

Prostor39 – Prague, Czech Republic

A new DIY space that hosts events, film, an art gallery and workshops. Řehořova 33/39 Praha 3 – Žižkov 130 00 420-608-051-226 prostor39.cz

Changes to the 2019 Slingshot Organizer & notes

• The Red and Black Coop moved. Their new address is 4232 Whiteside St. Los Angeles 90063 (mail: PO Box 65052 LA, CA 90065.)

• Charis Circle Books was in Atlanta, GA and they have moved to 84 S. Candler St., Decatur GA 30030.

• Klinika Squat in Prague was evicted.

• The Bike Kitchen at 22 Gibson Street Bowden (enter off Third St) Adelaide South Australia just got an 18 month so will be there until the end of 2020.

• Bluestockings in New York City — a radical hub, bookstore and event space — is celebrating its 20th anniversary all summer long through a series of events and the launch of a membership program to “mobilize community support for trans-affirming and sex worker-affirming spaces and make a powerful statement that radical spaces can survive and thrive now and for years to come.” There will be a kick off party at the end of May – check bluestockings.com for a list of events.

a10- I am not your family

By I Steve

Identification of organizations and social circles as “families” in radical culture is common. Since families tend to live together, the identification feels natural in collective, cooperative, or squatted houses. Insecure hippies try to label everyone as their family, so the metaphor pervades food distribution, ecological direct action, and so on.

Many of us are outcasts and deviants who couldn’t relate to our normal families of origin. Many of us were rejected by our families for being queer. And/or never had anything like a functional family, leaving a resentment and a craving.

Is this natural—did small bands of related humans build broader networks, clans and tribes to create a society grounded in affinity? Is it harmless, a sort of platonic puppy-love that eases rather than obstructs intentional social organization?

Interestingly, the family model pervades all society. In my college class on gender, a guest speaker on workplace sexism told us of a corporate culture where the family metaphor informally buttressed submissive roles for women. How could family be bad, thought 20-year-old Steve. Family identity is key for many marginalized groups, from the Manson Family to the Mafia to the Evangelical Christian La Familia terrorist drug cartel.

On the other hand, The Communist Manifesto calls for the abolition of the family. This is partly about opposition to inherited wealth, but also for society as a whole taking responsibility for the nurturing and development of children, rather than leaving the task to perhaps isolated incompetents. I’m not against family in that way: I promised the gods I would love and cherish my family if I didn’t have to adopt a metaphorical one.

Indeed, rather than express how we come to love each other as we struggle together in the struggle, the family model is a red flag for when we bring our family of origin baggage to our political culture—unspoken rules passed on without words from the Middle Ages; molestation and other unresolved traumas; dinner-table racism whispered as the realism behind the idealism; and sexism, misogyny, rape culture, and sexism.

Embracing family dynamics in radical organization produces a culture of anti-accountability, favored by those who will lose from accountability. It is a key source of the informal leaderships, which are not countered by “structure. ”(I’ve seen too many apostles of “The Tyranny of Structurelessness” manipulate formal process via their unaccountable informal leadership roles).

Our exertion and reception of informal leadership is rooted in family roles we learned before our memories. Someone in the group as the matriarch or patriarch, another is the emotionless overachiever, another the bitter scapegoat, and another as the family clown (aw …)

Rejecting the family metaphor doesn’t mean our political relationships must be cold and businesslike. Showing up together as functional adults doing important work is empowering. If we came from families where trust was an illusion, real solidarity is found in responsible peer relationships.

Of course we can’t just leave our family baggage behind. Rather than act it out, though, we can support self-care for family dynamics just as we would for a comrade with a physical illness. Instead of rehearsing familiar family formulae—including labeling the deviant as the insane family secret—we can invest in radical approaches to mental health and deconstruct psycho-abilism.

We live in a traumatized world. The damages from war, colonization and genocide are passed on through families. But our movements can start a different story.