‘personal’ Category Archives
by aragorn in personal
This is not a complete writeup of the A Fire at the Mountain (AFM) event. I’m probably going to write one at length for a to-be-announced project I’m working on. Additionally, I recorded a lot of the event (mostly the presentations during day two) and plan on discussing the event in detail (with audio) during the next TCN Radio in the next few weeks. The tagline of this not-a-reportback is that this event was the first ever “anti-colonial and anarchist bookfair” and was a very important personal and political event for me.
In the heart of so-called Security Culture
Flagstaff has a very small radical circle and the Táala Hooghan Infoshop feels as much like an extended family project as any space I’ve ever experienced. When I compare this feeling to the the Long Haul Infoshop in my town (one of the longest running infoshops in the country), the only conclusion I can draw is that something is very broken in the land of radical (anti)politics–something that relates to the connection between radicals as secret agents, on the run from authority, and the utter loneliness of urban life.
I’ll explain by way of example. There is a local family that is intertwined closely with the infoshop. The opening ceremony to the AFM included a ceremony in honor of this family. Three generations of this family came to the front of the room while people sang for them and met them (i.e. everyone there—roughly 100 people at that moment–walked by them and shook their hand). Over the weekend anybody who was paying any attention at all could understand exactly why this family was being honored in such a way; their work and presence was clearly a central part of the life of the infoshop and event. This was a clear declaration that seems incomprehensible in anarchyland (aka the milieu or the activist ghetto).
This family has a name and relationship to our project.
I often refer to the fact that the first dozen or so times that I meet a new person in anarchyland I don’t bother to remember their name. The functional reason for this is because for a long time it was perceived as good security practice to change your name frequently. To be a ghost. To fly under the radar of the system of domination and control by never touching the ground and retreating from any desire to fly to the sun. As a result every relationship tends towards a type of limited temporality or perhaps, as it’s usually said, an unlimited flexibility. A flexibility that just happens to look like an endless sequence of singles’ nights at the bar, electrons shooting pass each other, and an extremely limited capacity to help and care for each other. Of course this flexibility is totally different from the experience of the Metropolitan rumspringa who come to the city for enough time to find themselves before returning to some version of where they came from in the first place…
Part of the appeal of anarchyland, of course, is that it allows one to create distance between ourselves and the world we despise. I’m not alone in needing to draw a clear line between myself, my choices, and the inarticulate and mediocre choices of my parents. Perhaps the loneliness of cities (and aging in anarchyland) is that the fuzzy mediocrity of where many of us came from also tends to be social and warm.
A little thing called privacy
Another part of this story is the idea that we (by some definition) are waged in a type of death struggle with a system that is encroaching on every aspect of our life. They know our name, they have numbered us, put us on lists, and are coming closer to knowing what is on our mind at any given moment. While this is a slight exaggeration, it doesn’t seem so far from what our society appears to desire and is in the process of working towards.
In this Mordoresque view where there is an eye constantly scanning the fields we exist upon, it would make sense to perceive hiding from view as a prerequisite to the fight for liberation. Perhaps it is, but not really in the way one would think. Hiding from view because we talk about dangerous things or are preparing to gear up for impending conflicts is a zero-sum game. It pretends that those who write the rules, operate the police, and persecute us follow the rules of the game and all we have to do to win, is play better.
I would say that being constrained by the rules of the game, by cops and robbers, cat and mouse, us and them, means we’ve already lost. How to break systems of logic, of rationalizing and organizing human activity, in such a way that we do not also improve them for future enclosures.
Of course I’m being abbreviated and vague. All I’m really trying to do is draw distinction between privacy as a legal category, privacy as a sort of ethical imperative, and the fact that privacy has been an incredibly successful tool to keep us separated and lost.
By no means am I pining the loss of the family which, by and large, I can’t help but see as very much part of the whole. Perhaps what I’m mourning is the limited experimentation done along these lines. In what ways can our groups experiment with meaningful, long-term relationships without emulating the conservatism or expansionist attitudes of the (American) family.
A side note about the anarchist bro
I realize this report back is nothing of the sort (hence my initial caveat). Mostly I wanted to connect this very small moment to something that I think is very important. For me, right now, it’s a central problem. But I’ll end this report with an instructive closing story.
I gave a brief report on the weekend event to a small group of anarchist friends. One of the discussions was on “Spirituality, Green Anarchy and Cultural Appropriation”. Part of that discussion explicitly named activities around the Feral Futures event in Colorado and its lack of respectfulness. I was remarking that at AFM, criticism of white people was mostly done in such a gentle and polite way that it was somewhat unbelievable to me. (This didn’t stop an white ally who was in the room from getting defensive but that’s another story) That was part of the point of the story (the politeness in the face of disrespect).
The response to the story from my friend the anarchist bro was “Are you saying that they (natives) own singing, dancing, and running around naked?” And herein lies an unbridgeable chasm.
Somewhere in the minds of (many? most?) anarchists, personal and cultural boundaries are seen as totally at odds with my freedom to do whatever in the fuck I want to do at any given moment. The idea of respect(ing others) is seen as stupid. The idea that something that is sacred to someone else is irrelevant because the only thing that sacred is I.
And this is not a dig particularly on individualists BTW. In my experience the anarchist bro can have any number of labels to describe the way in which they are right and that any questioning of that fact is authoritarian. This is characteristic of the bro who just happens to wear black.
The A Fire at the Mountain event will be hard to describe to many people. It was big-town enough to have speakers like me, Simon Ortiz, and John Zerzan, but cozy and small in every other way. I came away from the event with a great sense of responsibility for what I have to do next. This includes more intentional involvement in making the Long Haul the space I’d like it to be, getting to know the local Ohlone and Intertribal folk, and talking about the provocations of the weekend that, if treated right, will become the pivot where future anarchism in North America will perhaps be non-European (or at least non-Eurocentric).
Whenever I return to the Midwest I feel like I have a sign over my head telling all passerby’s that I have returned, the prodigal son or some such shit. But the people who actually live here tend not to give a fuck. Everyone they know lives here so what’s it matter that another yahoo comes from the same stock. Of course the related issue is that an enthusiasm for other people, other lives, or their own miserable daily life doesn’t tend to shine through either…
Grand Rapids @ The bloom collective
This was a small gathering at the Bloom collective space. First of all it’s worth repeating how strange it is that I can even have an event at the infoshop of the town I grew up in but the conversation seemed to follow a thread that’s worth detailing a bit…
On the one hand there are the “holding down the fort” people who may (or may not) be anarchists but are willing to deal with the nuts-and-bolts aspect of keeping a space open. On the other there are people who want to see radical space be… radical. One of the central themes throughout this trip (and with the meta-proposal of Conflict Infrastructure) is that conflict has to be a core component of our infrastructure both as a consequence of principal of engagement (rather than passive aggressive silence) and as part of the orientation towards activity (as in if conflict infra isn’t doing stuff it is either plateaued as project or in decline) hopefully of a hostile nature (broadly conceived of).
In GR the tension between the two factions was palpable and my thrashing around the issue (on the pro-conflict side naturally) was not convincing to the fort radicals at all.
Bloomington @ Boxcar books
This town, as it turns out, is damn near a satellite of the Crimethinc enterprise. Obviously CT is anonymous and no one person is specifically involved in the project but I heard Contradiction type pith during every conversation I had while I was in town. And the design eye of the town is superb! Additionally, every time I turned my head too quickly, I saw a CT gremlin racing out of sight, only leaving a trailing dreadlock or buttflap.
The humorous CT style prank played on me while I was there was a “social game” where I directed a story to a room full of the humans by way of what letter of the alphabet I ended my sentences with. Much Dune dorkery ensued and a good time was had by all… (no, really)
The Boxcar event was great. A full house (which was a bit of a surprise given that the event started at 9pm) and more pessimism than I usually hear from the fort anarchists. My time in Bloomington ended with a very funny drunken tirade on the beauty of Marx’s words (cough) and against anarchist hostility for the same.
I spent almost a week in Austin Texas. A swell town that needs no accolades from me to convince someone to check it out. My terror there only begun when I heard exactly how expensive the rent is there. Sacrebleu!
I’m writing this before the second day of the New Orleans Anarchist Bookfaire so my thoughts aren’t complete but suffice it to say that I have been pleasantly surprised at the sophistication and engagement of the New Orleans folk to the anarchies as I know it. A large number of people have been totally educated on our material and why we do what we do. Kind of (by which I mean totally) satisfying.
I was in NOLA in 2006 and the cloud of death and terror still hung in the air. I felt it and while I enjoyed my time here I was also, more or less, afraid of its touch. This time the town has romanced me more effectively. I do not exaggerate when I say that I would consider coming here for time (months or years) if I didn’t have a life in the Bay. Perhaps this will be my backup plan for when everything else goes to hell. There is something in the attitude here that I really would love to learn more about.
by aragorn in personal
I’m going to try to use a web posting to have a developed conversation about why I keep doing what I’m doing. Why anarchy? Sure, but also why projects, (anti)politics, or anything that doesn’t look like a quiet, satisfied life. One that doesn’t look like some satisfied combination of eating good food, consuming interesting media, and having friends.
Here is the posting, it’s by someone I’d like to consider a friend, and I think it’s a fairly well represented point of view. Check it out, I’ll wait.
What Jenn has posted is a grab bag of topics that include “the scene”, friendships, isolation, and values. This list isn’t dissimilar from my own when I think about the same topic but perhaps in different order in combination. But let’s start slow.
Q: Why do you keep doing the things that you do? Why anarchy?
A: I still have it deep excitement about the possibility I see around me for anarchy (and by extension what I despise about this world) to explode. When I see the light turn on in the strangers eye I feel inspired. I believe in collisions (by which I mean the collision of intelligences, perspectives, and tension) and continue to want to go faster and from different angles. This guttural passion moves me even though it looks nothing like it did 20 odd years ago when I began to practice it.
But you’ll notice this passion has little to do with other people, with victory conditions, or something other people experience as a social scene. This is for good reason. For starters, I’m not particularly well-liked in most social scenes. I might be liked by a few people who participate in scenes or are accepted as a background character but by-and-large those who connect their politics to a series of friendships, especially in so far as those friendships are static (aka the party), usually have a different project then me.
When I was in Europe a couple years ago this distinction was made clear to me. What I perceived was that the people who you did political work with were not necessarily the same people that you were friends with. Obviously this is inflicted by what politics means for anarchists, by the fact that I mostly was visiting with older people, and that I wasn’t aware of all the personal histories in the political groups I saw but it did seem like a principal. The principle was that one should not conflate friendships and (my word) project work unnecessarily. The politics come first and the friendship results over time. Fair enough. In the US the opposite model is in effect. Friendship is seen as the highest calling and friendship-like activity (eating, sex, living together) has a much higher value than any other project work. Friendship is the project, it’s usually considered a political one, it is also usually a failure.
Sidebar: My sobriety (especially when it was of the VSxE variety) has always informed my friendships. To put it differently, many of the people around me did not seem to have a lot of agency when it came to the people they hung out with. The priority always seemed to not be the people-in-and-of-themselves but the activity those people did. If one’s desired state was of intoxication then the personalities with whom you intoxicated were secondary at best.
A sure sign that I am aging is that instead of my personal crises being embodied by a burning bridge or some line in the sand between me and some one else, my current crisis was about deflation. More than any other time in my life, I have married my interests and most of my waking hours to this ridiculous, all encompassing anarchic project. And, perhaps unsurprisingly, the world hasn’t shifted on its axis. Just because I have changed doesn’t mean that the world has.
This year I crisis was triggered by what resulted from all the work we did making 8 days of anarchy a success. The result of course was not much of anything. My perception is that a couple hundred people had a pretty great party. Lots of text was shifted on the Internet. That’s it. Nothing else of consequence came out of the months of preparation.
This year marks something like 13 years of my participation in the BASTARD conference. We’ve been doing the 8 days of anarchy for eight years or so. The carnival aspect of March in the Bay Area is firmly in place. We know how to do this. But do we know how to do anything else? Are we just enabling a kind of sophisticated party that we don’t even feel comfortable participating in? And if this is the case and what really differentiates our work from the activists (with big hearts and little capacity to see how small the results are of their work) we criticize?
I remember when I was a little boy getting a chance to hold on to an expensive camera, specifically an old-style zoom lens. I recall looking into the lens of turning it and being fascinated by the aperture closing and opening in the seemingly smooth way but but also clearly mechanical. Often times when I’m thinking through past, current, future projects I recall the amazing physical construction of this lens. It seems so clear after all is said and done how things were said and done but most of the time it’s impossible to get that clarity. Most of the time we spend turning the lens in an attempt to get focus but it’s not quite right.
Which is to say that my self-criticism is that I all too often flying over the content itself. We (LBC and friends) are in a fucking renaissance of new and interesting anarchist material. There are more new, interesting, and provoking things happening in the anarchist space than in any time over the past two decades. The difference is that they aren’t necessarily sensational or hero driven. It isn’t about some particular “bad boy” of anarchy land, some marketing inspired content-light sensation, or another moralist screed about how everyone else is doing it wrong. We still have this drama if that’s what excites you but we also have hard thinking about the relevance of militant action, the beginnings of anarchic critique of identity, and beautiful stories about human sized lives.
Obviously I am biased. I published much of this material and would like to think of myself as part of the storytelling that I am also inspired by. But it’s this work that has helped me escape the crisis of deflation. It’s not the social scene or my so-called friends would inspired me to continue doing the things I do. It is not meta. It is the thing itself, the words, the potential, and the explosive possibility of what putting these words into practice looks like that has brought me back.
What I’m working on
- Attentat – http://pistolsdrawn.org/announcing-attentat/
- I want to be a Suicide Bomber – https://www.facebook.com/pages/SIFIR-I-Want-to-be-a-Suicide-Bomber/278935228807324
- LBC Salon
- LBC Q3 Outreach party (TBA)
- Free from Civilization
- The masters tools (working title)
by aragorn in personal
and not end up living a life of lonliness and desolation
I am a known bridge burner. This means that on several opportunities throughout my life I made choices that meant I lost friends. Not lost friends in that I got to pick them up again later, but lost friends in the sense that people who used to like me and want to be around me no longer wanted to be around me. When I say I have burned bridges I mean I have been entirely responsible for ending friendships that didn’t have to end.
This used to be a point of pride. I took commitments to too many things like a type of oath. A type of modern demonstration of an old value system. An extension of this system was the idea, to put it tritely, that I was willing to draw clear lines: between good and bad behavior, between healthy and not healthy, and between me and others.
Obviously at some point I had developed a reputation. It was and is a deserved reputation. Terms like arrogant and asshole have plagued me for well over 20 years. These terms have made it easy for people to watch the bridges between us burn to cinders. But we’ll get into that in a bit.
The worst of this whole phenomenon has to do with loss and the fact that I am currently experiencing a great loss. One that I cannot share because everyone who I should be able to share it with his on the other side of the bridge. A burned out, irreconcilable, devastating bridge.
I briefly met Sara (nee Mike) Kirsch in the late 80s and became close friends, or at least friends, in the early 90s. I lived with Sarah for several years in the mid-90s. We stayed close or “urban close” for the next few years and more or less lost close contact with each other about 10 years ago. We would still see each other a few times a year but due to a major conflict having nothing to do with he and I haven’t seen each other in five or so years.
Like many other people, my relationship with Sarah was a relationship with hardcore music. Sarah always represented the peak or the greatest intersection between politics and hardcore music. Around Sarah, and to a looser extent the HeartattaCk scene, was the West Coast equivalent of what I imagined was the rich and mature political hardcore music scene of Washington DC.
I traveled for a few weeks along a similar set of cities with John Henry West during their 1993 tour. During that time I fell in love with the conversations, music, and the people of this imaginary place that, as it turned out, I was only a visitor in. Sarah was central to this place. He represented somebody who totally disavowed their bourgeois background and meaningfully demonstrated what living for and in political music could be. Living with him for the two years that I did was an important rite of passage in my own life.
Sarah was also deeply important in terms of how I understood veganism. How it related to straight edge, is related to a political practice, and is an intentional act of eating delicious food. My own transformation away from veganism was largely possible because I no longer had access to interesting, engaged vegans who didn’t repulse me.
An equally important rite of passage for me personally was leaving the 20th Street apartment that I shared with Sarah (and others). I didn’t enjoy the Mission enough to turn down the opportunities that became available to me in the East Bay. More than that though, I was ready to challenge what I was beginning to understand as a form of orthodox thinking by members of the hardcore scene, including Sarah. Although I didn’t understand it that way at the time.
The great success of the political hardcore scene was the linkage of subculture to something bigger/greater. The sense that our potlucks were also an expression of a political practice, that shows weren’t just about music, was a deep challenge for me personally. Seemingly the next level of this challenge was a sort of dropping out from the capitalist system. Of course it wasn’t, albums were still purchased, rent was still paid, shitty jobs were still worked, but the idea that we were part of an underground and that meant being broke, all the time, was pervasive. But this wasn’t as important for me as it was for people who grew up in the suburbs. People like Sarah and the vast majority of the hardcore scene.
I was challenging the idea that the best/only way to fight capitalism was to do it as a destitute victim of capitalism. Obviously this is an overblown statement but the nature of radical politics is that subtle complicated personal issues tend to become bumper stickers by way of communicating them to others. As I was getting skills with the intention to use them also get a paycheck I was bumper stickered, not at first, not brazenly, is a sellout. This shallow understanding of how to live in this world and how to fight against this world confirmed that I had finally, painfully, outgrown the hardcore scene.
I wasn’t able to attend Sarah’s memorial. To do so would’ve hurt one person who really didn’t deserve it and probably would’ve ended badly generally. That bridge is gone. There are still people who don’t realize how much I miss them, how much I miss hardcore praxis, and how this burnt bridge is not about them. They probably expected to see me at the memorial but it was impossible.
I used to burn bridges and was proud for doing so. While it’s too late for my childhood, for a few hundred friends I’ve had over the years, I have more-or-less stopped burning bridges. They almost never represented the clear line, or the transversal of a line, to anyone else other than me. At great personal cost I have finally got it through my thick skull that I don’t have to sacrifice personal relationships every time I want to make a principled stand.
Today my life is filled with people. On a weekly basis I talked to more people than I used to talk to in a month. My life is no longer constrained by job, house, Facebook, or family. I have the kind of relationships I hoped to have when I was young. My friends and collaborators are interested, engaged, and critical, by which I mean lovingly hostile, towards me and my projects. I used to burn bridges because I believed that principled behavior required it. Now I realize that things are not that simple anymore and neither am I.
by admin in personal
You are principled independent, with a dark side
Your responses indicate a desire to escape from your troubles, and a fear that this action will destroy what you’ve already achieved.
These conflicting emotions sometimes cause you to be abnormally irritable and impatient when your needs are not met. Your concentration is also impacted, often leaving you feeling groggy or agitated.
The ensuing anxiety usually leaves you feeling vulnerable. As a result, you become less affectionate with people you care about. You occasionally become caustic and even needlessly cruel.
This stems from your own insecurity and fear of failure. Leveraging your ability to remain strong in the face of adversity — an ability you’ve proved to possess in the past — is the key to your emotional satisfaction.
You have a strong opinion of your own abilities, which is deserved. You are sharp and intellectually discerning when the need arises. In times of great stress, you have the will power to make difficult decisions.
by aragorn in personal
I am a member (in good standing, with a membership card and all) of the longest running (defined by volume of meetings over time) anarchist group in North America. The Berkeley Anarchist Study Group has met every week for at least the past 14 years. I have been involved since the first conference that the group put on 11 years ago. The structure of the group is simple. At 8 pm (on the dot) every Tuesday evening somebody starts the group by clearing the verbal clutter in the room with the simple exclamation “Announcements!” 10-15 minutes of brief announcements and report backs ensue with nods towards activism, consistent local events, and group activities. The next hour and 40 minutes involves every permutation of approaches towards textual (and visual) anarchist material. At 9:50 the discussion turns towards what next weeks reading will be. Recently we have been focusing a bit more on having thematic months of discussion (technology, Camatte, and introductions are all upcoming months) rather than just planning for the next week.
The reason the ASG can happen is because
- We have a free, publicly known, location to meet. We are an active part of the Long Haul community with all that entails.
- We are old(er). As a group our median age probably hovers around 40. This has all kinds of implications including a lack of ego (this author not withstanding), consistency, and responsibility-without-making-it-a-thing.
- We have different skill sets. We have people who are involved in day-to-day anarchist projects, who know languages, who know history or philosophy, and who have experience from which they speak. The regulars are surprisingly not half-assed (even if I disagree with them).
- The Study Group is one of the few places someone can achieve a kind of rigor towards study outside of “their” control.
- Reading requires practice. To be a reader means doing it, if not every day, then so consistently that it requires no internal dialogue.
- Rigor requires patience and an understanding that few things are interesting that just result from linear study. An understanding of the gestation and geology of ideas doesn’t particularly benefit from sitting down in front of the last few decades of Foucaultian research.
- A study group is a wonderful way to share a life with others who are interested in studying similar things as yourself.
- The act of studying isn’t the same act as application of what is studied. It is action but it is the action of studying. This can be confusing.
- Social dynamics apply. As with every other group the success of the study group is the same as the success of your D&D party. You have to have a tank, a paladin, a couple thieves, and a troll to bash every once in a while.
- Lack of preparation haunts every conversation. Usually less than half of the room has given a particular reading a serious read and less than half of that has done any thinking about how to talk and think about a text.
It used to be that the political orientation of the ASG was a central concern. The founder of the ASG is one of the editors of *Anarchy: a Journal of Desire Armed* which obviously informed the politics of the group (he has since left the group). More than politics though, I would say, the original group had an orientation towards readings of history (anarchist history first among them) and the current group has a serious orientation towards philosophy (Continental), that frames the conversation. I imagine this philosophical orientation would be hard to break up.
But perhaps the harder instinct to break up, and one that is frustrating me lately, is a studied lack of interest in conversations around application. This is purposeful and appropriate on so many levels that it is hard to want to shake the foundations of the ASG in particular, so I have a proposal that I’ll get to at the end of this post. But the context is important and the reason the ASG is so fundamentally anti-practical is because of the toxic activist environment here in the Bay Area. Every ASG member (there have been a few exceptions but none of the regulars) has passed through (traditional) activism on their way to the ASG. We are damaged people, damaged by the horrorshow that is the existing order and those who would replace it with an equivalent nightmare.
The reality of realpolitik is one of compromise and manipulation. It would be hard to define it, especially as an anarchist, without using words like negotiation or subterfuge. The study group is repulsed by all of these things. It is pure that way. But the end of this world will involve impurity and the study group is not enough.
Impurity isn’t the same thing as compromise, but the line has to be discussed; among peers, among allies, and even among critiques. More pointedly there is discussion-as-action which is real, has changed my life, and I see many of my friends suffer for not having access to it but there is also something-else-as-action that I still crave. I’ll call it by a different name that will shade it in an older distinction. I have a desperate desire to do more experimentation and lack the type and tenor of mad scientists I would like to do it with. I am going to call this new formation a think tank, where ideas are formalized along with an urgency to reality check those ideas through rigorous intentional implementation and attack.
When I say attack I don’t desire a temper tantrum but galvanization. I want to take things I know, I understand, and find interesting and impregnate them with more capacity. I want a group of people who not only have good ideas and some patience with failure but enough bravery to be scalded by hot things and not run away.
by aragorn in personal
The world responds to action, and not much else
I often have occasion to describe myself as competitive. This isn’t strictly true. I have little to no interest in zero-sum games or in defeating rivals in some arbitrary contest (whether a football game or games like money or market share). What I do mean, and usually this is the point I am trying to make, is that I take a tension seriously and am devoted to it (both the tension and devotion).
I am hesitant to discuss my specific examples but this commitment, to tension, competition, and conflict is not arbitrary, it isn’t relative or post-modern. It makes me a generally not-pleasant person to be around but it makes me awesome. When I turn my attention to a problem or an interest I feel like I am relentless in attacking, building, or nurturing it. I have taken my failures (especially inter-personal) seriously and continue to search for other relentless people to surround myself with. I think you should do the same.
My passion for obscure, unrealistic, theoretical ideas guides me but I want to test these things in the hard, simple crucible of this world. I hate this world but it is known. It is something to resist and fail in contest with. My passions are usually shared by people who live in terror of this crucible. How do we wake up dreamers and make them ______? I don’t think I have a clear answer to this but suspect that everything isn’t enough. I suspect that the failure embedded in my project is that it contemplates waking those who have been put to sleep for powerful reasons. We have not built the capacity to face that power.
by aragorn in personal
I just returned to the Bay after an involuntary period of travel mostly related to a death in the family.
It is strange how I have allowed myself to get wrapped up in family affairs. I never reconciled myself to family or more bluntly I resolved myself to not family and then equivocated. I did this because I got along so fabulously with my mothers sister (not my mother, not my aunt’s family, but my aunt). We laughed together, she respected my path, and she had advice to offer me from a direction I don’t get enough of it (elderly, native, & rural).
Now I have paid the price for this and the price was family. I am not going to be overly dramatic about how the true lesson should be that I fucked up by deviating from my hard, true, line and how I’ll never do it again, but it’s not. The lesson, if there is one, is that bending to the people and circumstances around you without breaking, or becoming something you hate, is a central theme to a radical life. It is the lesson that I am not better because I live a nearly robotic life of ideas, conflicts, & travel but I would be worse if I had to settle into a life of micro compromises and infinite small talk.
Let me start with public matter that I should have attended to earlier. My big projects, the ones I was so cagey about all fall, have been announced. These include…
- The formation of a new publishing project LBC Books
- The announcement of three new books to be published by this new project (with 2 more to be announced, with dates, within the next week or so)
- One of those books is edited by me. It has already been released
Falling under the category of “no good deed goes unpunished” the announcement of the new book was met with scorn and dismissal (although not by anyone who wanted me to know their name). The fascinating part of this, for me, was a new line of attack. Aragorn! is too powerful and should stop doing things. Giving this the full benefit of the doubt (which I don’t) this criticism is long overdue. Anarchists have become lazy. I don’t blame AK Press or Crimethinc for producing all the literature that deserves to be read but the attitude that because nothing we can do is good then we should do nothing at all. Obviously most everything I do…
Quick Sidebar: It is absolutely ridiculous for me to say that “I” do anything at all. I can think of 3-10 people (and one in particular) who I absolutely depend on for every public project I do. I say “I” mostly because I feel like I have prepared myself for the slings and arrows and want to honor my accomplices privacy and different capacities. Not everyone wants to be called out on the Internet, or in stupid email chains, or on forums, etc…
return: Most everything I do is bad. Is corrupted by capitalism, alienation, and editorial control. I’d like to say that the authorial control I try to give people is enough, but of course it isn’t. I wrestle with demons with clear motivation. I believe that an anarchy worth my time is one vibrant, powerful, and bottled with genie(s). I believe this thing is worth making my time worth something so I trudge on.
I am touched by corruption and blow it off because thinking in terms of the sacred and the unholy is exactly the Christian problem that makes life unlivable. I despise Christians and the forces of boring, boring, life. I want to fight them all but my (and our) weapons are dull and rusty. We anarchists have not risen to greatness and have no one to blame but ourselves.
The transformation of the world by the productive forces was bound slowly to realise the material conditions of total emancipation, having first passed through the stage of the bourgeoisie. Today, when automation and cybernetics applied in a human way would permit the construction of the dream of masters and slaves of all time, there only exists a socially shapeless magma which blends in each individual paltry portions of master and slave. Yet it is from this reign of equivalent values that then new masters, the masters without slaves, will emerge.
Personal Stuff: The slurring of my speech seems to be getting a bit worse. As some of you may remember I had a few brain aneurysms a few years ago which have mostly left me none-the-worse-for-wear but does seem to have impacted my speech. It usually only happens when I’m tired, or under-caffeinated, or feeling blah but this past week the issue has noticeably worsened. It seems to be impacted by my choice of words. Certain vowel combinations or word choices and my lazy tongue keels over.
It is easy to get troubled by this. Along with my typing hand this is my main output into the world. Without it I will be misunderstood or perhaps worst, ignored. It is a wonderful irony that just as I am finding a voice, in the publishing sense of the word, I might also be losing it.
by aragorn in personal
I participated in the debate on the side of Political Demands, both as a personal test and so that I have my story straight if the syndicalist round ups ever begin. Once I got into it I realized that the “total negation” side of this informal formal debate had a very difficult task ahead of them (other than being the crowd favorite). Not only is proving a negative quite difficult but the negation argument is, at the end of the day, sophisticated. Subtle is hard to do in debate and even harder with a crowd yelling at you.
You can see the results of my debate below. Please laugh. It is supposed to be funny.
Since the format of this debate is messy and unknown even to the participants I am going to assume the best possibly faith from the organizers of the event and argue for an anarchist strategy for the transformation of the world that includes political demands. My questions for the negators will concern the specifically anarchist nature of their position. I will argue that the anarchist understands the state/capitalist composition of the world and that this understanding entails a conflict with it. This conflict requires political demands.
What is strategy
In its simplest formulation a strategy is the design one uses to achieve a goal. I use the term design because unlike a term like process or methodology a design expresses the artistic elements that are necessary for any good strategy. In the case of anarchism the goal is simple: a world without government or massified exchange relationships also called capitalism.
At the heart of any strategy against such a twin enemy, let us call it the spectacle and the fist, must be two components. These components have to blend in such a way to respond to the sophisticated nature of the spectacle while acknowledging that the fist exists and tends towards a linear response.
Analysis of existing conditions and the history of past struggles is a pre-condition to having a strategy today. Without experience, even other peoples, you don’t have enough information to even guess at how to achieve goals. With experience you can begin to establish small goals and through the experience of achieving them set your next goals higher.
As the anarchist goal is the highest of all, the complete emancipation of all those who live under the yoke of the state, the strategy to achieve it is not intuitive. It will be designed through the process of implementing smaller anarchist goals and growing those goals, and as a result strategies, over time.
What is politics
My sense is that much of this debate will hinge on a series of semantic arguments about what exactly negation, politics, complete, and demands are. These debates are a fantastic use of time for scholars and navel gazers but aren’t relevant if we understand that the very definition of being an anarchist is to be in conflict with the existing order and that this conflict is not theoretical.
It is also not simple. The multiplicities of conflict and the terrains conflict should be waged on cannot be simplified into us vs them, black spy vs white spy, good vs evil. The way that we name this sophisticated problem is politics but that doesn’t mean it is the best word for the problem, like many things in the real, existing world, it just happens to be the best term at this time.
A political analysis is the one we use to examine the behavior of the fist, in the form of police violence against black youth, as a foci of struggle. This doesn’t mean that the fist doesn’t serve the needs of much of the property owning citizenry. It does. Our analysis is that the behavior of the fist doesn’t serve the needs of life itself and that the sentiment of power over life is one that will resonate with the non-property owning population we identify with.
What are demands
The framing of the events debate begs the question of my position that is not accurate. It implies that demands are the temper tantrum wails of a petulant child towards their parent. This is ridiculous.
A demand is a request stated clearly and firmly. It isn’t designed to get concessions from those in power but to state the position of those who oppose the spectacle and the fist in terms that are clear.
All-too-often the desires of radicals as stated on posterboard and bumper stickers sound unrealistic. They are not demands but wishes. I wish BART would dismantle their police force. I wish I had a job. I wish the government was nice. Wishes spoken aloud are what liberals do.
A demand is the conscious expression of something unconscious. We want freedom but what does that really mean? A demand is where the unconscious hits the ground running.
What about nothing?
If there is no conflict there is no distinction between the anarchist position and the solipsist one. A solipsist is absorbed with the personal development, interpersonal relationships, and self actualization. These have all been the hallmark of late-stage capitalism. These have all been the benefits that capitalism, in the form of spectacle, have given those who don’t pay attention, or closer attention than giving to charity, to the brutal regime of resource extraction, surveillance culture, and the domination of lifeforms.
Nothing isn’t nothing at all, but an acceptance of the spectacle, the logic of of living live receding into representation. It is not even the silent protest of the conscientious objector or peace activists holding each others hands. Nothing is, at best, the full knowledge of the social relationships of control and pretending that being controlled is a choice.
The velocity of illusions that is hallmark of this society has now created several generations of media saturated ironic do-nothings. There is no harm in their willful irrelevance but they are not engaged in the anarchist project, even if they agree with it or even see themselves being served by its rewards. The anarchist project is conflict with the existing order. It is the strategy of transforming that conflict into the net that drags the spectacle and the fist under water where they will die. Anything else is an interest in philosophy, history, or humanities and is served best in its place.