Fighting Invisibility: Maria Lacerda and Lucy Parsons

“Anarchism has been a hostile political field to racially marginalized segments of the population, as virtually all fields were, and somehow still are. Analyzing why this is is essential so that we can unlearn this harmful behavior.”

From Mirna Wabi-Sabi

English Translation here.

Translator’s note:

This text was originally published in Brazilian Portuguese, on the second issue of the “Enemy of the Queen” magazine, alongside what we believe to be the first translation of Lucy Parson’s text “The Negro”. There were a few adaptations made to the English version below: 1- the assumption that some of you might already know the historical information presented, 2- the explanation of the type of efforts we go through to disseminate Lucy’s work here in Brazil, and why.

Media is a powerful thing. Autonomous publishing was essential in the 19th century and still is today. Visibility and empowerment is a matter of life and death- we must not forget that. Thank you for reading.

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Combatendo a invisibilidade: Maria Lacerda de Moura

Quando ouvi falar da Maria Lacerda de Moura pela primeira vez, só consegui achar pequenos trechos de textos dela na Internet, e nada traduzido pro inglês. Quando finalmente voltei pro Brasil, procurei uma biblioteca anarquista com a esperança de poder pegar e ler algo dela em mãos. E foi exatamente isso que aconteceu. A edição de Serviço militar obrigatório para mulheres? Recuso-me! Denuncio! é épica; frágil e imortal ao mesmo tempo. A capa dura, áspera, vermelha, sem dúvida era mais clara e vibrante 80 anos atrás. As páginas duras, quebradiças e longe de ser brancas, nem sempre abrigam palavras, provavelmente por causa do método de impressão da época. E o cheiro de vida e história é o mais perto que chegamos, sem nos mexer, do que sentimos quando achamos a maior e mais velha árvore da floresta.

É necessário se acostumar com o português antigo. E pra mim foi desconfortável ler uma ideia de feminidade pouco queer (da época e infelizmente ainda existente hoje). Mesmo assim, o binarismo de gênero é abordado criticamente. O mais fascinante do livro é o feminismo interseccional tão a frente de seu tempo. Maria Lacerda reconhece o que hoje chamamos de feminismo branco; a mulher burguesa que não se preocupa com a justiça social, e a mulher que visa inserir-se no mundo machista da guerra e do Estado, ao invés de combatê-lo. Para ela, reconhecer o classismo e ser contra o Estado já eram coisas inseparáveis da ideia de ser contra o sexismo, isso mais que 50 anos antes de Crenshaw nos ter apresentado ao termo “interseccionalidade”.

É importante reconhecer que nós no Brasil consumimos ideias do “exterior” e invisibilizamos conhecimento e pensadoras daqui. O eurocentrismo é uma força multi-centenária que todos e todas nós internalizamos, independentemente de atuais afiliações politicas. Livros de Maria Lacerda de Moura não foram traduzidos, ou até mesmo republicados, enquanto textos de pensadores (predominantemente homens, brancos, ocidentais) são reproduzidos e traduzidos incessantemente por décadas. Não acredito em momento algum que isso seja associado à relevância histórica e política do trabalho dela, mas sim um resultado da inegável força de invisibilização histórica exercida pelo Patriarcado neo-colonial.

Lucy Parsons, assim como Maria Lacerda, é uma mulher que deve ser urgentemente removida da obscuridade. Esse ano, 2018, o New York Times admitiu que seu obituário, desde 1851, tem sido dominado por homens brancos, e criou um tipo de coluna dedicada a mulheres que foram negligenciadas e omitidas.

“[Q]uem é lembrado[(a)] – e como – inerentemente envolve julgamento. Olhar para trás nos arquivos obituários, portanto, pode ser uma dura lição de como a sociedade valorizava várias conquistas e conquistadores”. (Amisha Padnani e Jessica Bennett)

A desconstrução desse processo misógino e racista de julgamento de valor é muito recente. Está acontecendo tarde, e devagar. Portanto, é nossa responsabilidade interromper a invisibilização de mulheres, e negros e negras, da conjuntura política anarquista. Por que quando homens, predominantemente brancos, fazem afirmações políticas com as quais não concordamos, ainda os citamos como pensadores importantes? Enquanto mulheres, especialmente negras, não só não são citadas, não são vistas, e têm suas existências apagadas ou escritas na história da perspectiva de um homem.

A Inimiga da Rainha é a nossa iniciativa de combate à subjugação de mulheres revolucionárias; combate à invisibilização e silenciamento de nossas vozes, e das vozes de nossas ancestrais.

Combatendo a invisibilidade: Lucy Parsons

Lucy Parsons nasceu em 1853, provavelmente escravizada, no Texas (EUA). Mais tarde entrou no movimento operário e se mudou para Chicago, a cidade onde morreu aos 89 anos de idade (em 1942). Ela escrevia para o jornal que seu marido Albert editava chamado The Alarm (“O Alarme”). Não só escrevia, mas organizava trabalhadores e era uma grande oradora.

Em 1886, ela foi uma figura primordial na luta épica anarcossindicalista que resultou na morte de 4 pessoas, 7 policiais, e onde vários foram feridos e presos: a Revolta de Haymarket. A “jornada de oito horas de trabalho” em Maio de 1886 foi um confronto fatal entre trabalhadores (as) e policiais- mãos do Estado capitalista. No fim de 1887, depois de um longo e doloroso processo legal de investigação, seu marido foi brutalmente executado, ao lado de 3 outras lideranças anarquistas e sindicais, por seu envolvimento na revolta- um fenômeno que até hoje é imortalizado no feriado de 1º de Maio, mas infelizmente não é propriamente lembrado.

Mesmo depois de tantas tentativas do Estado de interromper o trabalho dessa mulher, sua atuação política não se abalou. Em 1905 ela foi uma das fundadoras de um sindicato de extrema importância, o Industrial Workers of the World (“Trabalhadores Industriais do Mundo”), que até hoje deve nos servir como inspiração de organização revolucionária trabalhista, capaz até de unir forças socialistas e anarquistas.

Emma Goldman e Lucy Parsons tinham conflitos ideológicos que alguns acreditam ser geracionais. O feminismo de Lucy era fundado em princípios da classe trabalhadora, enquanto Emma abstraia o conceito e o aplicava a tudo e em qualquer lugar. Hoje podemos facilmente interpretar isso como uma disputa entre o feminismo interseccional e o feminismo branco. Para Lucy, a opressão do negro, do trabalhador e da mulher vem igualmente da conjuntura capitalista. Enquanto Emma acreditava na libertação da mulher em si, como algo isolado da teoria de classe. Alguns chamariam Emma de burguesa, enquanto outros chamariam Lucy de comunista que prioriza a luta classe sobre a da mulher.

Olhar pra história nos ajuda a evitar a constante reinvenção da roda como se fosse novidade. O que podemos reconhecer agora é que o Anarquismo tem sido um campo político hostil pra segmentos racialmente marginalizados da população, como praticamente todos os campos eram, e de alguma forma ainda são. Analisar o porque disso é essencial para podermos desconstruir e desaprender esse comportamento prejudicial. A incapacidade de reconhecer uma outra realidade é o que causou tanta animosidade entre essas duas grandes pensadoras anarquistas. Ser feminista sem ser anticapitalista e antirracista não significa nada, e se não esperamos de nossos e nossas pensadores e pensadoras um claro posicionamento em relação a isso, nós temos um problema. Um problema que manterá o campo ideológico anarquista ruidosamente burguês e branco.


Mirna Wabi-Sabi

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é editora do site Gods&Radicals, e escreve sobre anti-capitalismo, decolonialidade, e feminismo.


Translation

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Fighting Invisibility: Maria Lacerda

When I heard about Maria Lacerda de Moura for the first time I could only find short excerpts from her texts on the Internet, and nothing translated to English. When I finally returned to Brazil, I looked for an anarchist library hoping I could hold a book of hers and read it. And that’s exactly what happened. The edition of “Compulsory military service for women? I refuse! I denounce!” (Serviço militar obrigatório para mulheres? Recuso-me! Denuncio!) is epic; fragile and immortal at the same time. The hard, rough, red cover was definitely brighter and more vibrant 80 years ago. The thick, brittle and far from white pages do not always contain words, probably because of the printing method of the time. And the scent of life and history is the closest we come, without moving, from what we feel when we find the largest and oldest tree in the forest.

The old Portuguese takes some getting used to. And for me it was uncomfortable reading a less-than-​​queer idea of femininity (of the time and unfortunately still existent today). Even then, she approaches gender-binarism critically. The most fascinating thing about the book is the intersectionality so far ahead of its time. Maria Lacerda recognizes what we now call white feminism; the bourgeois woman who does not care about social justice, and the woman who seeks to insert herself in the sexist world of war and the State, instead of fighting it. For Lacerda, recognizing classism and being against the State were already inseparable from the idea of ​​being against sexism.

It’s important to recognize that in Brazil we consume ideas from the “outside” and we invisibilize local knowledge and thinkers. Eurocentrism is a multi-centennial force that we all internalize, regardless of current political affiliations. Maria Lacerda de Moura’s books were not translated, or even republished, while texts of thinkers (predominantly men, white, westerners) are reproduced and translated incessantly for decades. I don’t believe at all that this is associated with the historical and political relevance of her work, but rather a result of the undeniable historical erasure of women of color within the neo-colonial Patriarchy.

This year, 2018, the New York Times admitted that its obituary, since 1851, has been dominated by white men. So they created a kind of column dedicated to women who were neglected and omitted.

“[W]ho gets remembered — and how — inherently involves judgment. To look back at the obituary archives can, therefore, be a stark lesson in how society valued various achievements and achievers.”

(Amisha Padnani and Jessica Bennett, March 8, 2018)

The deconstruction of this misogynist and racist judgment of value is very recent. It’s happening late, and slow. Therefore, it’s also our responsibility to combat the invisibility of women, black, and indigenous peoples within the anarchist political landscape. Why when men, predominantly white, make political statements with which we do not agree, do we still call them important thinkers? While women, especially black women, are not only not cited, they are not seen, and their lives are erased or re-written from the perspective of a man?

The magazine The Enemy of the Queen; based in Salvador, Brazil; of which the 2nd issue was published this month, is an initiative to fight the subjugation of revolutionary women, and to combat the invisibilization and silencing of our voices, and the voices of our ancestors.

Fighting Invisibility: Lucy Parsons

Lucy Parsons, like Maria Lacerda, is a woman who must be urgently removed from obscurity. For the many of you who already know plenty about her, also know that it’s due to the militant (DIY) efforts of very few of us in Brazil that some of her work is available in (BR) Portuguese and distributed at all. Her story has immense power for us here now, especially in the city known as the capital of the African Diaspora (Salvador), in a country on the brink of completely losing its faith in “democracy”.

Reading the words written by a black anarchist woman born in 1853, probably enslaved in Texas, can send chills down one’s spine. She entered the labor movement and moved to Chicago, where she wrote to the newspaper that her husband Albert edited called The Alarm. Not only did she write, but she organized workers and was a great public speaker.

In 1886, she was a prominent figure in the epic anarchist struggle where many were killed, wounded, and imprisoned: the Haymarket Affair. The demonstration of the “eight-hour movement” in May 1886 was a fatal confrontation between workers and the police – hands of the capitalist state. At the end of 1887, after a long and painful legal process of investigation, her husband was brutally executed, alongside 3 other anarchist and union leaders, for their involvement in the revolt – a phenomenon that until today is immortalized on the 1st of May, but unfortunately not thoroughly remembered.

Even after so many attempts by the state to interrupt this woman’s work, her militancy was not shaken. In 1905 she was one of the founders of the Industrial Workers of the World, which to this day should serve as an inspiration for revolutionary labor organizations, capable even of joining socialist and anarchist forces.

When it comes to anarchist feminism, Emma Goldman and Lucy Parsons had ideological conflicts that some believe to be generational. Lucy’s feminism was founded on working-class principles, while Emma applied the concept to the relationship between womanhood and love. For Lucy, the oppression of “the Negro“, the worker, and the woman comes directly from Capitalism. While Emma believed in the liberation of the woman herself, as something separate from the class struggle. In other words, Emma was called bourgeois, while Lucy a communist who prioritized class struggle over that of the woman.

All this might be redundant to some of you, but looking at history from the perspective of others helps us avoid the constant reinvention of the wheel as if it were new. What we can now recognize is that Anarchism has been a hostile political field to racially marginalized segments of the population, as virtually all fields were, and somehow still are. Analyzing why this is is essential so that we can unlearn this harmful behavior. The inability to recognize another’s reality is what has caused so much animosity between these two great anarchist thinkers. Being a feminist without being anti-capitalist and anti-racist means nothing, and if we don’t expect from ourselves and our revered thinkers a clear stance on this, we have a problem. A problem that will keep the anarchist ideological field deafeningly bourgeois and white.


Mirna Wabi-Sabi

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is co-editor of Gods&Radicals, and writes about decoloniality and anti-capitalism.


Hey! We pay Mirna and others for their articles. We’re one of the few pagan or anti-capitalist sites to do this. 🙂

Here’s how you can help us do that!

EMPIRES CRUMBLE 6: Egregores

What’s an Egregore? What’s an egregore got to do with America? And what really happened to the dude who made KONY2012? In the sixth episode Alley Valkyrie and Rhyd Wildermuth discuss how the ingredients of the ritual that manifested American make it impossible to change, and discuss how an egregoric understanding can inform resistance and magic against the State.

You can listen to the episode on Soundcloud, download it via iTunes, listen on Stitcher, add our RSS feed into your favorite podcast player, or listen by using the embedded player below.

About Empires Crumble

Empires Crumble is the new podcast by Gods&Radicals founders Alley Valkyrie & Rhyd Wildermuth, on history, culture, politics, and magic.

To see a full list of episodes, go here.

It’s 2018, Do You Know Where Your Personal Data Is?

“The political relevance of Privacy Rights is not exclusive to one country or one continent. These rights are essential for combating violent forms of control practiced by States everywhere, which aim only to benefit a hegemony rather than the people as a whole. Europe and the Americas are connected in ways that transcend the virtual world, but these connections have undeniably been exacerbated in this ever-changing technological landscape.”

From Mirna Wabi-Sabi

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The concept of privacy, in relation to personal data, is paramount for the fight against fascism (in the literal sense). In Europe, where fascism was born and bred, authorities misusing personal information is a lurking threat. Just because there has been a historical struggle to eradicate this type of violent rule, it doesn’t mean combating fascist tendencies is a thing of the past. Technology evolves at alarming rates, and reaches far across the globe. Keeping up with the world-wide political implications of these changes is essential to ensure history does not repeat itself.

Some of these changes involve how personal data is processed and stored. We have become increasingly dependent on social media platforms; the internet has expanded into a complex network of institutions and companies; and data is being stored exponentially more on “the cloud” rather than on individual hardware. These innovations have provided us with new types of connections, but they also provided new vulnerability gaps on personal and political realms. These gaps can seriously undermine basic human rights, and there are serious doubts regarding whether the legal framework that is being put in place can be effective in safeguarding these rights.

An analysis of one of the shortcomings of the current legal framework that aims to ensure user’s basic rights (the inconsistency with which we establish accountability) will be presented tomorrow, October 5th, by René Mahieu at the Amsterdam Privacy Conference 2018. In the current networked online landscape, tracking down who has your data is a matryoshka doll of labyrinths, where arriving somewhere only means finding new sets of potential controllers. In his most recent working paper, Mahieu (et. al.) argues that in this context the law is unclear in assigning legal responsibilities to companies and institutions.

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“We are currently witnessing what Zuboff calls the rise of “Surveillance Capitalism”. It is characterized by a new form of extreme concentration of power by those who control the platforms and the data. If we do not force this concentrated power under the control of new forms of checks and balances, it will be detrimental to democracy and individual autonomy.” (Rene Mahieu)

According to Mahieu (et. al.), attempts to make this type of law enforcement more effective by the Data Protection Authorities, the courts and even the introduction of a new law in Europe have fallen short in doing so. Nevertheless, the European legal system became the main reference for law-making in Latin America. Brazil has just adopted a virtually copied-and-pasted version of the GDPR (General Data Protection Regulation) as data usage accountability efforts. As one of the world’s biggest democracies, as well as the “most influential” South American country, we are yet to see if this new General Data Protection Law (LGPD) will be used to repair some glitches in this so-called “flawed democracy“.

The LGPD was approved in August 2018, and immediately confronts us with the following question: will it be used to protect personal and political freedoms of the Brazilian population, or was it approved precisely because it may not? If this new privacy protection law is an attempt to balance out the completely unbalanced way in which law enforcement operates, it is happening so slowly that by the time it can be used to help the people who need it the most, they would have already served their sentence and we would have a whole new set of problems (technologies and mechanisms) to deal with.

The law won’t come into effect before 2020, while 23 political prisoners of Brazil need protection now. They were convicted based on personal data collected online and by phone wires, which paint a distorted picture of criminal plans that were never realized (an investigation lead by the Precinct for Repression of Informatics Crimes).

This concern over using people’s personal data to monitor, intimidate, imprison, or even kill marginalized peoples is widespread in Europe. The conference where Mahieu presented his research hosted a vast majority of Privacy Rights related works, but it was strangely financed by the very companies most likely to evade people’s privacy and misuse personal data. For instance, Google, a large umbrella cellphone company, and even a data collection agency for the military were involved in the realization of this event, which provoked resistance from a hand full of scholars.

Scholars members of the groups DATACTIVE and Data Justice Lab published an open letter one month before the conference stressing that, “in the context of what has been described as the increased neoliberalization of higher education”, transparency with regards to corporate funding and “a clear set of principles for sponsorship” is of the utmost importance. Without it, participants and organizers of this academic field would inevitably play a role in efforts to “neutralize or undermine human rights concerns”.

There were several problematic sponsors, but the one that stood out in their protest was Palantir, a data analysis company from the United States affiliated with the military and inhumane border control initiatives:

“[P]roviding Palantir with a platform, as a sponsor of a prominent academic conference on privacy, significantly undermines efforts to resist the deployment of military-grade surveillance against migrants and marginalized communities already affected by abusive policing.” (Why we won’t be at APC 2018)

The political relevance of Privacy Rights is not exclusive to one country or one continent. These rights are essential for combating violent forms of control practiced by State-Capitalism everywhere, which aim only to benefit a hegemony rather than the people as a whole. Europe and the Americas are connected in ways that transcend the virtual world, but these connections have undeniably been exacerbated in this ever-changing technological landscape.

Just so you don’t finish this article in complete despair, there are a few things we can do to remedy the situation; if not a cure, at least damage control. There is value in demanding your right to access information about where your personal data is, who it is being shared with, and what this data consists of (e.g. address, name, birthday, etc). Denouncing the institutions that refuse or evade the request may shift the power imbalance between individual citizens and organizations in favor of the citizen. Perhaps our biggest asset in capitalist society is our demand as consumers, and consequentially our motivation to not wanna be fined alongside potential business partners. In short: do your best to keep track of where your personal data is, and don’t do business with shady companies.

And of course: #NotHim


Other References:

Booklet on Privacy as a Human Right (For teachers and students).

Coding Rights

Direitos na Rede

Policy review


Mirna Wabi-Sabi

44590204_10156834106472372_3689192296684716032_o

is co-editor of Gods&Radicals, and writes about decoloniality and anti-capitalism.


Hey! We pay Mirna and others for their articles. We’re one of the few pagan or anti-capitalist sites to do this. 🙂

Here’s how you can help us do that!

Projections of the Powerful

Oppressing White People: No. But the Right sure likes oppressing non-white people.

From Sable Aradia

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I am beginning to see a pattern in the ways of the New Right. I am sure I’m not alone. They level some wild accusation towards the Left. “They want to put all men in concentration camps.” “They want to oppress white people.” “They want to limit free speech.” “They’re operating a child sex ring out of a pizza parlour.”

The Left snorts at the ridiculousness of the accusation. What preposterous ideas! Obviously nobody wants to do that …

… and then it comes out that whatever the Left has recently been accused of, the Right is actively doing.

Let me break down some examples.

“I Know You Are, but What Am I?”

Putting All Men in Concentration Camps: Well, no. But the Trump administration has been putting immigrants and Latinos in concentration camps, haven’t they? The border scandal is an international disgrace.

Oppressing White People: No. But the Right sure likes oppressing non-white people. Police have been shooting people driving, walking, shoppingin public parks, in their grandmothers’ backyards, and in their own homes for the crime of being black. And not one of these cops has been brought to justice.

Limiting Free Speech: Apparently they object when white supremacists are asked not to speak at universities that disagree with their “ideas.” But gods forbid you should want to make queer kids’ books accessible in your public library.

Creating a Totalitarian State: A totalitarian state is when one person has the power to do whatever they want. And they’re sure trying to push the idea that an elected President is above the rule of law, aren’t they?

Forcing People to Use Pronouns They Don’t Approve Of: Um … aren’t the Right the ones who are fighting to deny people access to changing their pronouns, or opting for something non-binary? Jordan Peterson has made his career on that. Who’s forcing whom to do what again?

Forcing People to Believe What They Believe: The American Right Wing consistently has taken a stand that they are a “Christian nation” and everyone should adhere to Christian values, so ….

Manipulating the Vote: Some Republican senators have gerrymandered so many voting districts that they were actually ordered to fix one of the more flagrant examples by the U.S. Supreme Court. Twice. The GOP have continuously used gerrymandering, deliberately restrictive voter ID laws that are punitive against groups that traditionally oppose them, and dark campaign finance money, continue to manipulate voting conditions in their favour, as this exposé from Rolling Stone demonstrates.

Bringing Down the Government: Libertarians and those influenced by Ayn Rand’s philosophy are the ones currently looking to derail government agencies. Prime Minister Harper appointed a bunch of his cronies to the board of the CBC right before he lost the last Canadian election — and you can tell. The repair job is going to take years. The Trump administration appointed a person who bases her business on pushing private education as the head of the public education ministry, and a person who actively fights environmental regulations as head of the Environmental Protection Agency. This looks a lot like deliberate sabotage to me.

Operating a Child Sex Ring: I thought for sure this had to be Alex Jones tabloid material. But apparently, a dozen immigrant children were placed with traffickers in the absence of background checks on their sponsors, and with anywhere from 1500 to 6000 children still missing, one wonders how much more of this will come out?

Makes you wonder if some New Right group is trading in baby parts somewhere …

Projection

Projection is a term used in clinical psychology to describe how people tend to visualize that their own biggest sins, and deepest fears, are being engaged in by other people, especially people they don’t feel comfortable around. They “deny their existence in themselves while attributing them to others.” Examples include victim blaming, projection of guilt, and bullying.

It seems to me that the New Right is motivated by this phenomenon, which is a method of ego-protection. Because they are feeling threatened, they see bogeymen in every dark, female, or non-binary face, and hear threats in the reasoning of any progressive intellectual. It’s pathological, unjust, and dangerous.

And it’s nothing new. People in any unbalanced power dynamic — parent/child, boss/employee, ruler/ruled — have been doing it as long as civilization has existed. The Babylonian Talmud (500 BCE) notes the human tendency toward projection and warns against it: “Do not taunt your neighbour with the blemish you yourself have.” Or as the Christian Bible said, “Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.”

Projection as Propaganda

It’s also right out of the fascist political playbook. A 2001 paper examines the use of projection as a tactic of Nazi political manipulation, and points out that it is not strictly used by Nazis. And it often is somewhat successful. It certainly muddies the waters.

Hitler himself wrote in Mein Kampf about the Big Lie theory. He believed that if you lied as preposterously as possible, and kept repeating it, eventually people would believe it, on the grounds that no one could make up something that crazy. He also counseled that one should never admit to wrongdoing, blame one’s enemy for everything that goes wrong, and never turn down an opportunity to create “a political whirlwind.” And he justified his use of this technique with his opinion that it was used by Jews to blame Germany’s loss in World War I on German general Erich Ludendorff, who was a prominent nationalist and antisemitic political leader in the Weimar Republic.

Projection at its most classic. Sounds familiar, doesn’t it?

What to Do About it

I don’t really have any clear answers here. I find that direct and aggressive confrontation of people spouting the propaganda lies, with links that disprove their claims, is effective in dealing with particular situations. But it’s nerve-wracking and it’s something not everyone is equipped to do. Some of us are not in a position of health or safety to allow us to do that. Of course you should protect yourself first.

I find that just saying, “No, that’s not how it is,” is not effective because it’s almost impossible to prove a negative. But I do find that as soon as one of these preposterous claims appears, it’s worth my time to ask myself, “What is the New Right trying to deflect attention from now?”

History usually reveals the truth, but that may not help people caught in the situation right now. History has come down hard in favour of the Jewish people in the Holocaust, but that didn’t save six million of them.

So my counsel is to support one another. Stand up in protest whenever you see one of these ridiculous claims peddled. If possible, mock the accusers mercilessly until they realize you are not an easy mark. Do not allow them to manipulate you through your ego: let their judgments of your intelligence and your open-mindedness slide off you like water off a duck’s back. That can be really hard to do, but another page in their playbook advises them to do this in order to get you to back down through real or perceived social pressure. Don’t do it. And if the confrontation occurs in social media, report and block whenever you have the option of doing so.


Sable Aradia

I’m a Pagan and speculative fiction author, a professional blogger, and a musician. I’m proudly Canadian and proudly LGBTQ. My politics are decidedly left and if you ask for my opinion, expect an honest answer. I owned a dog, whom I still miss very much, and am still owned by a cat. I used to work part time at a bookstore and I love to read, especially about faith, philosophy, science, and sci-fi and fantasy.


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New Podcast: Empires Crumble (from Alley Valkyrie & Rhyd Wildermuth)

The two co-founder of Gods&Radicals have a podcast!

Empires Crumble is a twice-a-month discussion on culture, history, politics, & magic with Alley Valkyrie & Rhyd Wildermuth. Episodes will be posted here on Gods&Radicals as they are released, or you can subscribe by Stitcher, iTunes, or by RSS feed to catch them before they are available here.

Three episodes have already been released:

Episode one: The Security State (69 minutes)

How has the security state changed in the US and Europe in the last 20 years? What were the effects of the Green Scare and the Patriot Act on resistance movements? Why do French radicals still take to the streets to resist their governments while Americans do not? And what can we do about all this?

Episode 1: The Security State addresses these questions. Listen via: (iTunes) (Stitcher) (Soundcloud) or in the embedded player below.

Episode 2: Capitalism’s Crisis (63 minutes)

In this episode, Alley Valkyrie & Rhyd Wildermuth discuss this current crisis of Capitalism, how Trump and other opportunists exploit this crisis (and are much smarter than you think), and how all of this has created the material conditions for civil unrest, fascism, and its socialist opposition.

Listen to Episode 2: Capitalism’s Crisis via (iTunes), (Stitcher), (Soundcloud), or in the embedded player below.

Episode 3: Fascism…Really? (54 minutes)

So, what exactly is Fascism? Is Trump really a Fascist? What about the Alt-Right? Is is possible to be Nationalist and not fascist? What do the actually-existing fascism of the 20th century tell us about what we’re seeing now? And how precise do we really need to be when we’re talking about Fascism?

Rhyd & Alley discuss all this in Episode 3: Fascism…Really? Listen via (iTunes), (Stitcher), (Soundcloud), or in the embedded player below

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Future episodes will be posted at Gods&Radicals. You can also follow the Empires Crumble Facebook and Twitter feeds.

 

 

Anti-fascism and the Left’s Euro-Secular Arrogance

Fighting fascism cannot be done with cheat-sheets, graphics, or slogans; it must involve building vibrant, tolerant, and culturally-rich communities that refuse to discard spiritual meaning. And that cannot be done without interrogating the secular arrogance of the left’s “founding fathers.”

An editorial, from Rhyd Wildermuth

Perplexity, shock, and a revulsion she tried to temper with all else she knew of us rippled across her face after we said the words to her:

“We’re pagan.”

“But you two…you’re both anarchists and anti-fascists! How…how can you two also believe that stuff?”

We’d met through my partner. Both were in the same graduate history program; her work focused on the Nazi extermination of Jews during the Shoah and the ways those histories have been written since; his focus was upon the alternative occult and queer communities in Berlin that the Nazis both crushed and appropriated in their march to power.

Most of our bonding came from our life experiences, however. We were all anarchists, had done anti-fascist work, were all queer, and had lived similar counter-cultural lives. Despite all we shared, despite already being good friends, my partner and I had been quite scared of telling her what we believed.

The conversation which followed our confession was long and sometimes heated. But it was around a table on a balcony overlooking a lake, with food and tea and German beer, and because we were all friends who genuinely wanted to understand each other (rather than merely wanting to be heard), we not only stayed friends but became better friends.

I remember what she said to us that night, because it was the first time we’d ever heard anything of the sort: “this goes against everything I have known, but I believe you that it’s possible to be Pagan and not fascist.”

Especially to those with shorter histories in anarchist and anti-fascist spaces, this conversation might not seem very significant. But for me, more than ten years ago, it felt like pure freedom and hope. Before then, whenever I told other anarchists or communists in the US or Europe that I was a Pagan, the response was almost always something along the lines of: “Wait…you’re a fascist?” Those who didn’t immediately make that conclusion instead responded with words less accusatory but no less dismissive, such as “that’s all nonsense.”

I’d been derided enough times that I learned to keep my beliefs as private as possible. I learned to smile pleasantly when atheism and anti-religious dogma was repeated in speeches at protests and organizational meetings. “No gods no masters” was an unquestionable foundation of every anarchist gathering, never to be challenged. And though my entire experience of the living world ran counter to the secular-scientific atheist consensus in the anarchist and socialist groups I worked with, keeping silent about what I believed was better than being lectured, laughed at, or more often: labeled a fascist.

So when my friend (herself an atheist, an anti-fascist organizer, and later a curator of anti-fascist and anti-nationalist museum exhibitions in Germany) accepted my apparently contradictory positions (being against fascism, being deeply Pagan), relief flooded my soul.

Her acceptance gave me the confidence to broach the subject with others in political spaces. Though most of the conversations repeated the same dismissals (or worse) that I had experienced before, I was able to slowly find others who would cautiously confess that they themselves also held similar beliefs. I remember an IWW and Solidarity Network organizer telling me in an anarchist bookshop (after looking around herself first to see who might hear her say it) that she read tarot. I remember a leftist social worker who also did sex work admitting she kept an altar and did protection magic. And I remember meeting a burnt-out anarchist magician coming to life again upon finding someone he could finally talk to about his work.

European Leftism, European Atheism

There are several reasons we had all felt both embittered and scared of being open about our beliefs.

Most of these reasons are historical. Anarchism and communism were both first articulated in Europe during a time when being anything other than atheist marked you as anti-intellectual and aligned with bourgeois values. Proudhon, Marx, Stirner, Bukunin–pretty much all of the early philosophers of anarchism or communism (with Tolstoy a significant exception) were not just dismissive of spiritual beliefs, but aggressively hostile.

Any astute reader of the aforementioned paragraph, however, will note that the philosophers of whom I am speaking are all of European origin or derivation. This is an important fact, because the atheism that was carried into leftist thought was a European atheism. Being European, it bore with it utterly unnoticed colonial conceits. While many were influenced by indigenous (including Iroquois) forms of autonomous self-government and anti-colonial struggle, the European narrative of progress (which posits that all societies eventually “progress” from animist and polytheist beliefs into monotheism and finally atheism) prevented these philosophers and theorists from accepting the metaphysically animist nature of the cultures that inspired them.

This arrogance is what then allowed communists, anarchists, and socialists to argue that indigenous cultures would need to relinquish their non-scientific (that is, non-European) beliefs and worldviews in order to achieve full liberation. No gods no masters was not just a rallying cry but an imperative, and this has in no small part led many indigenous cultures to reject some leftist ideologies as continuations of colonial oppression.

This arrogance was rarely subtle in the leftist spaces in which I moved. I listened to socialists, anarchists, and communists (sometimes to crowds of thousands) say that First Nations and indigenous peoples of other continents must eventually come into the 21st century and “throw off the chains” of shamanic and other traditional beliefs. Never once did I hear this challenged in those spaces.

As non-indigenous adherents to reconstructed Pagan beliefs, my partner and I had even less ground to stand upon in these arguments. Though the “backwardness” of indigenous people gave them some time to change, we were white, which meant we were supposed to have moved beyond such beliefs centuries ago. We were “lifestylists,” according to the worshipers of Bookchin and  “immature” according to the Scientific Socialist currents birthed by Trotsky and Lenin. But worse than this, we are also “crypto-fascists.”

There is another root to this accusation. The history of Paganism and occultism in Europe during the 19th and  20th century is unfortunately rife with fascist forms. Esoteric fascists such as Julius Evola evoked Pagan forms in their writing, Theosophy and the Golden Dawn both had adherents who were sympathetic to fascist forms, and of course some Nazis attempted a re-invigoration of ancient Germanic religious beliefs. But socialists and anarchists also evoked Pagan forms, and the aformentioned occult traditions (Theosophy and the Golden Dawn) had more intersections with leftist groups than they did with the right (*a good source for more on this is Affective Communities by Leela Ghandi). Further back, as Peter Linebaugh has shown repeatedly in his works, leftist and anarchist resistance to Capitalism in Ireland and England often evoked ancient pagan gods (particularly the Whiteboys in Ireland and the Luddites in England) and pagan forms (such as May Day) as part of their resistance.

So while a case can be made that Pagan, esoteric, and occult forms are fascist and do not belong in leftist or anarchist movements, the exact case can also be made that they were important parts of leftist and anarchist movements from the very beginning. Thus, leftists who label Pagan beliefs as fascist by pointing to historical connections are only ever looking at half of the evidence, if they are even looking at all.

Why they would appear to miss that evidence has been addressed succinctly by post-colonial historian Dipesh Chakrabarty in his work, Provincializing Europe. Basically–European secularism is an artificial narrative, and it is one which attempts to overwrite its own non-secularism. Erasing traces of folk traditions and religious beliefs within European (and generally Western) societies helps European societies and intellectuals see themselves as more “advanced” and “modern” than the rest of the world. That is, this secular-atheism is a product of its own colonial arrogance.

The continuation of this arrogance in Anti-fascism

Anarchism, Communism, Socialism, and especially Anti-fascism has never really interrogated this arrogance. This becomes a particular problem now that we are seeing increasingly public displays of aggressive white nationalist, anti-immigrant, and extreme right rhetoric in the United States and Europe.

This rise is absolutely cause for concern. Unfortunately, the violence of their ideologies and their actual physical violence has initiated quite a few panicked and uncalculated responses to their threat, some of which spread patently false information. In such a panicked state, we can clearly see the symptoms of this un-examined arrogance.

For instance, consider this image from the U.K. group Brighton Anti-Fascists:

Text reads:” Know your enemy–NeoNazi symbols & codes Nazis and white supremacists often use codes and symbols to disguise their true politics. Memorise these symbols–if you spot one (of[sic] more) of them, you’ve probably got yourself a fascist!”
I encountered this image with great dismay after it was shared by another anti-fascist group. Dismay might not even be the correct word: I was horrified by the inclusion of one particularly image–that of the Valknut (third image from the left on the bottom row).

The Valknut is an ancient Nordic symbol found on stone work and textiles, and while its precise original meaning is unclear, it’s usually thought to have indicated the procession of ancestors and to honor warriors who died in battle. Currently, its most common uses are amongst those who adhere to Heathenism or Asatru, religions derived from Scandinavian and Germanic cultures. Some followers of these religions profess racist, exclusionary, and even fascist beliefs, but many more do not. I personally know several antifascist organizers who use this symbol, including one who has it tattooed on his body.

Claiming that the presence of the Valknut indicates that “you’ve probably got yourself a fascist!” is, therefore, no more true than claiming that a person wearing a cross is a child-molester or a person carrying a prayer mat in order to pray towards Mecca is a terrorist. That is, while there are Heathens who adhere to fascist beliefs, and no doubt there are fascists who adorn themselves with the Valknut, there is no correlation between the symbol and the violence of the extreme right.

The presence of the Valknut in this list of “NeoNazi symbols and codes” is not only misinformation, but it has other effects as well:

  • It damages the credibility of the anti-fascist organizations who disseminated it. Any reader aware of the much larger non-fascist and even anti-fascist uses of the symbol immediately understands that Brighton Antifascists don’t actually know what they’re talking about. People are thus less likely to take anything else they say seriously.
  • It causes unfair and damaging defamation of people who use the symbol and are not fascist, putting them into situations where they have to “prove” themselves not to be fascist.
  • It makes anti-fascism in general elsewhere lose credibility among those who are not yet politicized. Anti-fascists are often criticized for being “alarmist,” “fanatic,” and otherwise unable to distinguish symbolic meaning from actual threats; lists of symbols and codes that signify someone is a fascist increases this perception, and when those codes are demonstrably false such accusations become irrefutable.
  • It undermines years of work that anti-fascist Heathen groups (like Heathens United Against Racism/HUAR) have done to prevent their religious beliefs from being co-opted by white nationalist, supremacist, authoritarian, and explicitly fascist groups.
  • Perhaps worst of all, it increases the already-high fear and anxiety felt by oppressed peoples in a damaging way. The trauma experienced by those against whom the marches, rallies, and repeated identity-based violence of the various extreme-right groups occurs is already deep; inflating their fear through false information only helps those who wield terror against them.

The importance of this work

The Valknut is hardly the only symbol that that has been recently mis-labeled (see my previous critiques of such panics regarding the Tyr rune, red boot laces, the Black Sun and egoism, and the wolfsangel.)  And some of these mistakes can be ascribed to mere panic or a puerile fundamentalism that mistakes the symbolic for the real, much in the same way that Christian fundamentalists publish lists of “signs” your child is into the occult.

But a larger criticism is necessary.

The larger issue is that leftist, anarchists, and anti-fascist spaces in European and Anglo-American contexts have too long failed to re-evaluate their inherited Euro-atheist arrogance. The Valknut is an artifact of the pre-Christian cultural existence of Europe, one which has persisted into the present through folk customs and art. It’s part of the paganism that European secularism–especially now in its Anglo-American leftist forms–tries to forget it ever was. And by forgetting, it gives over those who find meaning in such things to the very fascists it claims to fight.

Much has changed already regarding the arrogance against Paganism and magical traditions in leftists spaces.  Some of this change is on account of my work and the work of other writers at Gods&Radicals, as well as more clear-thinking anti-fascist theorists such as Shane Burley. This collective work has brought us to a place where Paganism, witchcraft, and occultism are now much more accepted as authentic expressions of autonomy and resistance.

Heathens unfortunately remain too often smeared as crypto-fascist by anti-fascist groups and the larger public. Worse, these smears and misinformation campaigns comes at a time when white supremacists are actively recruiting in Heathen communities, making it much harder for Heathens to fight off their advances.

Knee-jerk assumptions, simplistic reductions of symbols and beliefs, and a willingness to discard spiritual and cultural symbols in our fight to stop a nebulous Fascist threat will not only lead us nowhere good, but will aid the recruitment efforts of the people we are claiming to oppose. It not only shows us as ignorant but willfully arrogant: our “enlightened” European-derived secular-atheism is the only true way, and any who find meaning in spiritual symbols are at best foolish or, more often “fascist.”

Fighting fascism cannot be done with cheat-sheets, graphics, or slogans ; it must involve building vibrant, tolerant, and culturally-rich communities that refuse to discard spiritual meaning. And importantly, greater acceptance of non-Christian and non-Atheist cultural and spiritual beliefs supports a much larger work: abandoning the colonialist arrogance which still sees European-derived civilization as superior in its secularism.

As this arrogance is abandoned, indigenous and colonized people will able to claim more space to articulate their animist and ancestral beliefs, without being dismissed as uneducated or backwards in leftist spaces. It’s this larger work we must be committed to, a work that cannot be accomplished by sacrificing the beliefs of others on the altars of purity or the fight against fascism, nor can it be accomplished without interrogating the secular-atheism of the left’s “founding fathers.”


Rhyd Wildermuth

Rhyd is one of the co-founders and co-editors of Gods&Radicals. His recently released collection, Witches In a Crumbling Empire, is available now. You can support him on Patreon, and listen to his podcasts with Alley Valkyrie, Empires Crumble.


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Why Do You Care About Alex Jones?

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Should Alex Jones be on Facebook?

Last week, the company announced that it’s taking down his pages. The reading public will have to go elsewhere to learn about the perils of routine vaccinations and the undoubtedly-many uses of a “latent iodine survival shield.” Now, given his conspiracy theories, homophobia, and more-or-less explicit white nationalism, Jones does not cut a sympathetic figure. But should the Left support his free speech rights anyway, because the same mechanisms that removed Alex Jones are also turned against leftists? Or should anti-fascists rejoice that a hard-right demagogue has lost a platform?

Leftist and social-justice social media’s been arguing the case all week. But, while the debate’s touched on free speech, no-platforming, and the power of tech companies, one question’s been lost in the shuffle:

Why does it matter?

Should we support Facebook’s action? What does “support” even mean? Will commenting on Facebook about the company’s decision change its policies, towards Alex Jones or anyone else? Facebook does as it pleases. The Left can’t change that any more than it can convince Alex Jones that floods aren’t caused by the Air Force.

So, is the issue important? The question’s empty. There are no stakes. There’s no political practice involved other than the discourse itself. It’s isolated from any kind of social power. Does it feel meaningful? Sure, but the feeling is fake – simulated politics. It’s catharsis without the trouble of leaving your front door.


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Ideas are not political.

Politics is power. It’s about deciding the shape of collective life. Talking about how things should be isn’t political if it’s outside the context of organizing for power. So, neither side of the Jones debate has a political position. After all, is there anything at stake besides whether to type “this is good” or “this is bad” into a comments thread?

Social media platforms seek to maximize their own economic good as individual businesses (by engaging more people for longer, they increase the number of eyes on each ad they sell). Every post you make about whether Facebook should have deleted Alex Jones increases Facebook’s user engagement and, therefore, its profitability. But as they compete for ad revenue, social media companies also maximize the political good of the entire capitalist class: if you scratch your political itch by liking and sharing, you’re that much less likely to feel the need to stir up real-life trouble.

But why should it be either/or? Why not do politics both in person and on social media – can’t you walk and chew gum at the same time?

Well, social media “politics” isn’t zero-impact. The cost goes deeper than emotional exhaustion and wasted time – social media rewards certain styles of interaction. Controversy and hostility lead to more attention and engagement (not to mention favorable treatment from the algorithm!). It’s easy to form endlessly-specific insider cliques, and drama within them just pushes user engagement even higher. So, companies deliberately design their platforms to encourage all that.

In the field, though, that sort of behavior wrecks a fledgling project faster than you can realize it’s happening. I know a self-defense instructor who won’t let trainees directly hand each other the fake gun prop after they practice disarming a shooter – if you do it in practice, you’ll find yourself doing it in real life. The same goes for how you approach other people and form relationships. If you keep handing the algorithm the inflammatory statements and flame wars it loves, you’ll find yourself acting that way when you organize in real life. Social media takes your organizing skills and makes them worse.

You don’t have to take part. You’ll be a better organizer if you don’t.

Talk to your co-workers, your fellow-renters, your co-religionists, and your neighbors. What communities of interest are you part of? Anyone can organize their community but if you don’t do it, how will it happen? Reach out. Find your common interests. Get organized. Take collective action. Serve the people.

And then, when you’re doing real politics, it won’t matter what Facebook thinks.

 


Sophia Burns

is a communist and polytheist in the US Pacific Northwest. Support her on Patreon: https://www.patreon.com/marxism_lesbianism


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The Common Ground Between Anarchists and Maoists

“Brazilian Anarchists and Maoists are both being criminalized for dissent that could undermine the government’s ability to function.”

From Mirna Wabi-Sabi

English Translation Here

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Credito: ExNEPe

O Terreno Comum Entre Anarquistas e Maoistas

A Copa do Mundo terminou, depois de termos politicado incessantemente os atletas e os países que essas equipes representavam. Havia algo suspeitamente conveniente em lembrar do colonialismo francês agora, mas esquecer da corrupção e da opressão da FIFA. Desta forma, podemos ficar colados na T.V. sem perder “pontos de militância”.

O movimento de resistência contra a FIFA em 2013 e 2014 não é coisa do passado. Os pretextos que transformaram movimentos sociais em organizações terroristas são, até hoje, responsáveis ​​pela criminalização do ativismo político no nosso pais. Isso resultou em 23 presos políticos com sentenças entre 5 e 13 anos, alguns ainda sendo processados ​​agora. Pessoas morreram e muitas mais perderam suas casas. Mas o que discutimos é como torcer para o México é uma mensagem anti-Trump, e como a equipe alemã está de alguma forma (simbolicamente) relacionada com a política sobre refugiados de Merkel.

Estamos testemunhando a fachada do estilo estadouniense de Democracia se desintegrando, revelando o fascismo de um Estado Imperializado que encarcera em massa e mata pessoas pobres, negras, trans e mulheres. Além disso, um Estado que usa uma corporação para distrair as massas com esportes nacionalistas, enquanto criminaliza dissidência política.

Anarquistas e Maoistas estão sendo igualmente criminalizados por dissidência capaz de prejudicar a capacidade do governo de funcionar. A OATL (Organização Anarquista Terra e Liberdade) e o MEPR (Movimento Estudantil Popular Revolucionário) foram recentemente colocados como frentes de iniciativas de atos violentos em 2013.

“Membros da OATL e MEPR planejavam lançar coquetéis molotovs e rojões contra a policia durante passeatas contra a copa do mundo” (Folha de Sāo Paulo, 17 de Julho 2018)

Mesmo com todas as nossas divergências ideológicas; particularmente em relação ao uso idolátrico de liderança, e o interesse na reconstrução de um Estado que sustentará a ditadura do proletariado; concordamos que o Estado em qual vivemos agora, e seu sistema eleitoral, deve ser derrubado. A re-centralização de poder econômico e estrutural num Governo comunista não é nem um pouco atraente pra nós anarquistas. E vemos que, apesar de eficiente em curto prazo, o culto de personalidade de líderes não é só contraditório aos nossos princípios de horizontalidade. É também insustentável, já que até agora revoluções morreram com seus lideres.

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Nosso terreno comum é a ideia de que a dicotomia entre esquerda e direita no campo eleitoral é reformista/reacionária, e não revolucionária, já que visa representação em, e consequentemente validação do, sistema partidário. Até os candidatos de mais extrema esquerda como Boulos, mesmo com sua retórica de defesa do povo pobre por políticas contra a especulação imobiliária e etc., visa a reconstrução da fé do povo Brasileiro no sistema. Isso só atrasa a revolução. Sabemos que o candidato não vai ganhar, se ganhar não vai fazer o que fala, e se tentar fazer o que fala vai ser impeached, preso, ou morto (como já vimos acontecer tantas vezes antes).

A estratégia de usar a plataforma partidária sustentada pela “Democracia” (Estilo estadounidense) pra divulgar ideias revolucionárias é como transar pela virgindade, validando no processo a própria coisa que estamos tentando invalidar. A necessidade imediata do povo que mais precisa dessa revolução não pode ser saciada com migalhas. É nossa responsabilidade como militantes não criar dependência do próprio Governo que visamos derrubar, e lutar para suprir essas necessidades imediatas como uma comunidade; um Movimento.

“Há apenas a preocupação de se jogar migalha na boca escancarada da fome, talvez para que nos deixem em paz…” – Maria Lacerda de Moura

Do dia 11 a 15 de Julho, estudantes de pedagogia de todo o Brasil se encontraram em União dos Palmares, Alagoas, para discutir métodos de combate aos ataques do Estado contra a educação e os direitos do povo dentro e fora da esfera acadêmica no nosso pais.

Este foi o 38o ENEPe (Encontro Nacional de Estudantes de Pedagogia), e sua 1a edição Marxista-Leninista-Maoista.

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A realização deste evento marcante na história da ENEPe não foi possível sem a superação de sérios obstáculos. Houve um rompimento entre estudantes de esquerda, resultando em dois eventos diferentes sendo realizados: este organizado pela ExNEPe (Executiva Nacional de Estudantes de Pedagogia) com presença predominante do MEPR, e outro evento com presença predominante do MEPe (Movimento Estudantil de Pedagogia) e movimentos estundatis ligados à UNE (União Nacional dos Estudantes).

Essa divergência ideológica entre os estudantes “de esquerda” é baseada no partidarismo. O MEPR reivindica a independência política, o boicote ao voto, e a completa rejeição da dependência financeira em, ou campanha de, partidos. Além disso, eles e elas também visam manter esse evento aberto a estudantes de outras áreas e a quem não é estudante.

Para muitos, o boicote ao voto significa uma brecha para a direita se fortalecer, ou até mesmo uma direita disfarçada. Os da MEPe, que não estavam a bordo com os posicionamentos da MEPR, não só fizeram seu próprio evento em outra data e local, mas também sabotaram a iniciativa de organização e promoção do evento de seus semelhantes. Cartazes promovendo a 38o ENEPe em União dos Palmares foram removidos ou danificados de alguma forma pelo país inteiro.

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Nos palcos do primeiro dia, 11 de Julho, houve uma fala de forte crítica Marxista ao PT, introduções das delegações de cada região, fala da LCP (Liga de Camponeses Pobres), apresentação de dança do Quilombo, poesia, teatro, e até rock. Os espaços entre cada foram preenchidos por palavras de ordem e punhos levantados. “Resistir, lutar, pra cultura popular”, entre muitas outras.

A grande maioria das aproximadamente 400 pessoas presentes, tiveram que superar múltiplos obstáculos financeiros e burocráticos, além da sabotagem de outros alunos, para comparecer no evento aquela semana. Portanto, a presença de cada um, de cada região, segurava o peso da dedicação à militância, e o entusiasmo de uma juventude com fé na revolução.

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Na mesa do 2o dia afirmaram que a independência do eleitoralismo é essencial na luta pela gratuidade educacional. A formação pedagógica ainda visa o treinamento de mão de obra barata, e Lula não foi melhor que FHC no combate a isso; cotas e bolsas só atrasam a revolução. Enquanto as reitorias agem como o Estado dentro da universidade, não ha como a universidade enfrentar o Estado. O papel do pedagogo e da pedagoga é fundamental pra formação da sociedade, e não deverá ser usado para servir um Estado.

A logística do evento foi discutida com todos e todas presentes. A comida, a limpeza, o transporte e a convivência em geral. Considerando que foi um evento realizado com completa autonomia financeira, sem apoio de partidos ou outras instituições, houve um processo de adaptação para os que não estavam acostumados.

Uma proposta essencial que foi aplicada durante o evento foi a criação de creches nas universidades. A creche representa a luta de inclusão da mulher na esfera política, acadêmica e profissional, com apoio da comunidade como um todo. Portando, a presença de crianças e bebês foi responsabilidade de todos e todas nós, e também simbólico para a estruturação de um movimento revolucionário onde esse papel não poderá ser só da mãe.

No último dia do encontro, o MFP (Movimento Feminino Popular) se apresentou como Marxista-Leninista-Maoista, abraçando a causa das mulheres que são alunas, professoras, operárias e camponesas, e afirmando que a mulher latifundiária é inimiga. O Movimento visa combater o trabalho doméstico não pago, a servitude de empregadas domesticas às suas empregadoras burguesas, e a ideia de que existe alguma diferença inata ente homens e mulheres.

A monogamia da família tradicional também deve ser combatida, pois nasceu com o conceito de propriedade privada para assegurar a transferência de bens por herança. Afirmaram também que não existe a cultura do estupro, existe o Patriarcado e o Capitalismo. Portanto, não se destrói a cultura do estupro com leis, se destrói o patriarcado capitalista com a revolução. O problema não é o homem, é o Estado. E acima de tudo, o propósito da organização é “despertar a fúria revolucionaria nas mulheres.”

Uma camarada da ExNEPe, Tarsila Pereira, foi proibida de comparecer a aulas como ouvinte na UFAL (Universidade Federal de Alagoas), por militar e promover este evento. A tentativa de abaixo assinado pra expulsar Tarsila acabou virando um abaixo assinado pra ela ficar, e o professor se recusou a expulsa-lá, falando que ele não é polícia, e na aula dele entra quem quer aprender. Felizmente, o processo que visava “restaurar a paz” nas salas de aula falhou, e hoje ela é uma aluna matriculada.

Sexta-feira, dia 13 de Julho, em Maceió, foi realizada uma manifestação em defesa de Tarsila na UFAL; contra o fascismo que infiltra a academia Brasileira; contra a intervenção militar e o oportunismo da Escola Sem Partido; contra a privatização das universidades e a regularização da profissão de pedagogos e pedagogas; e contra o imperialismo genocida no Oriente Médio.

Depois da manifestação, a organização do evento mostrou de forma impactante como a Cultura Popular é resistência. Uma apresentação de dança típica Alagoana abriu uma série de apresentações culturais de cada delegação presente. Ficou claro que “cada região é um País”, como falou uma das alunas assistindo. Foi emocionante presenciar como extrema diversidade pode sim significar uma completa união e solidariedade. Diversas danças, músicas, histórias, e linguagens foram apresentadas, destacando como a hegemonia violentamente invisibiliza expressões culturas belas e valiosas no Brasil.

Sábado, dia 14 de Julho, participantes foram divididos em três grupos, um deles destinado ao museu do Quilombo dos Palmares. A viajem no ônibus escolar amarelo foi uma celebração, ele ainda estava enfeitado da festa junina, e todos alternavam entre cantar techno brega e palavras de ordem. Na Serra da Barriga, região do Zumbi dos Palmares, chacoalhávamos na estrada de terra, subindo e descendo montanhas de mata baixa, com ocasionais coqueiros sendo saudados por urubus.

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Foi inevitável sentir o poder daquele espaço, mesmo que agora esteja estruturado um pouco como um parque temático. Cada passo parecia levantar uma memória centenária combativa, como se fosse uma poeira que ao invés de ofuscar, tornava ainda mais nítido nosso propósito politico. A vista do alto a serra chegava quase a nos colocar no corpo dos homens e mulheres que se estabeleceram lá 400 anos atras, e na consciência estratégica de poder ver inimigos de longe sem ser visto.

No fim da visita, muitos de nós até nadamos na pequena lagoa verde pastel onde quilombolas “alimentavam suas almas”.

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Quando voltamos pra universidade em União dos Palmares, assistimos apresentações de trabalhos, dos quais alguns seriam premiados. Um deles abordava a importância de educação sexual na escola, pra alunos entre 11 e 15 anos de idade. Interesses das crianças giravam em torno dos temas de masturbação, puberdade e menstruação. A apresentadora mostrou que sexo ainda é um tabu entre professores e reitorias, e a importância de derrubar esse tabu e abordar esse tema é de extrema urgência, quando se vê como é comum a gravidez de meninas de 13 a 15 anos e idade.

A importância da História foi enfatizada quando reconhecemos que o Brasil tem um problema de memória. Um trabalho sobre a Guerrilha do Araguaia trouxe pra mesa de debate a perpetuação da violência, décadas depois da batalha, quando crimes da resistência são judicialmente equiparados com os dos opressores. Trouxe também o tema das particularidades femininas na tortura durante a ditadura, e a questão do uso do termo “ditadura” em si, como um termo usado pela democracia burguesa pra defender suas políticas ditatoriais contemporâneas.

Em geral, houve muita repetição de termos como “pós-modernista”, “oportunista”, “imobilista” e Marxismo cientifico, sem finas definições e contextualizações. Isso alienou certos alunos que não se reivindicam Marxistas, e deu pouca abertura pra participantes apresentarem divergências. Até as votações finais foram bizarramente homogêneas, talvez não só porque houve consensus, mas também porque ir contra seria intimidador.

Para o burguês e pequeno burguês, a inacessibilidade é o charme. Com eles e elas não há diálogo, há combate. Combater a ideia de que ”uma mentira falada mil vezes vira verdade” (Goebbels) significa também reconhecer que existe diferentes perspectivas sobre a realidade, e não só uma verdade que pertence aos socialistas científicos. Ocasionais falhas em reconhecer isso resultou em certas infelizes falas, como uma sobre o misticismo de comunidades “primitivas”, e abordagens superficiais e desnecessárias do materialismo dialético.

Mesmo assim, foi afirmado que a ciência que vemos hoje na academia serve o Capital. O conhecimento científico do povo, seja ele indígena, negro ou camponês, é apropriado pelas classes dominantes e patenteado. Temos que trazer a ciência de volta para o povo, preservando a educação tradicional indígena, por exemplo. Para uma das palestrantes, o problema “do índio” é o problema de classe, e não da supremacia branca; É uma luta pela terra e pela sobrevivência. Seria interessante a presença de mais grupos Indígenas e Quilombolas nos próximos eventos, tanto que foi decidido que o tema do 23o FoNEPe (Fórum Nacional de Entidades de Pedagogia) será “educação que sirva o povo indígena, camponês e Quilombola”, ano que vem em Juazeiro.

No fim as despedidas foram calorosas, já que durante a semana cultivamos imenso carinho uns pelos outros. Havia espaço pra autocrítica e crescimento, e o potencial socio-politico do evento é inegável. Estamos todos e todas animadas pro próximo ENEPe (39o) que acontecerá em Guarulhos, com o tema de “defesa da escola pública, contra a privatização e fechamento de escolas públicas”.

“Se você paga,
não deveria,
educação
não é mercadoria”


Mirna Wabi-Sabi

editora do site Gods&Radicals, escritora e professora.

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English Translation
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Credit: ExNEPe

The Common Ground Between Anarchists and Maoists

The World Cup ended, after we incessantly politicized athletes and the countries those teams were representing. There was something suspiciously convenient about remembering French colonialism now, but forgetting FIFA’s corruption and oppression. This way we can stay glued to the T.V. without losing any “woke points”.

Brazil’s uprising against FIFA in 2013 and 2014 is not a thing of the past. The pretexts that turned social movements into terrorist organizations are to this day responsible for the criminalization of political activism. This resulted in 23 political prisoners with sentences between 5 and 13 years, some still being prosecuted now. People have died, and many more lost their homes. But what we talk about is how cheering for Mexico is an anti-Trump statement, and that the German team is somehow related (symbolically) to Merkel’s refugee policy.

We are witnessing the facade of U.S. American style Democracy crumbing down, revealing the Fascism of an Imperialized State that mass incarcerates and kills poor people of color, trans people, and women. Moreover, a State that uses a corporation to  distract the masses with nationalistic sports, while it criminalizes political dissent.

Brazilian Anarchists and Maoists are both being criminalized for dissent that could undermine the government’s ability to function. The OATL (Anarchist Organization of Land and Liberty) and the MEPR (Popular Revolutionary Student Movement) have recently been denominated initiators of violent protest acts in 2013.

“OATL and MEPR members planned to launch Molotov cocktails and other flaming objects at the police during marches against the world cup” – (Folha de São Paulo, July 17th 2018)

Even with all our ideological differences; particularly in relation to the idolatrous use of leadership, and the interest in rebuilding a state that will sustain the dictatorship of the proletariat; we agree that the state we live in now, and its electoral system, must be overthrown. The re-centralization of economic and structural power in a communist government is not at all attractive to us anarchists. And we see that, although efficient in the short run, the personality cult of leaders is not only contradictory to our principles of horizontality. It is also unsustainable, since up to now revolutions have died with their leaders.

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“Elections are a farce – don’t vote – long live the rural and anti imperialist democratic revolution! MEPR.”

Our common ground is the idea that the dichotomy between left and right in the electoral field is reformist / reactionary rather than revolutionary, since it seeks representation in, and consequently validation of, the system. Even the most far-left candidates like Guilherme Boulos (PSOL), with his rhetoric of defending the poor with policies against real estate speculation and so on, aim at rebuilding the faith of the Brazilian people in the system. This only slows down the revolution. We know that the candidate will not win, if he wins he will not do what he says, and if he tries to do what he says he will be impeached, imprisoned, or killed (as we have seen so many times before).

The strategy of using the partisan platform supported by the U.S. American Style Democracy to spread revolutionary ideas is like fucking for virginity, validating in the process the very thing we are trying to invalidate. The immediate needs of the people who most need this revolution can not be satiated with crumbs. It is our responsibility as militants to not create dependence on the very Government we aim to overthrow, and strive to meet these immediate needs as a community; a Movement.

“There is only the concern of throwing crumbs at the gaping mouth of hunger, perhaps so that they leave us alone …” (Maria Lacerda de Moura)

From 11 to 15 July, pedagogy students from all over Brazil met at União dos Palmares, Alagoas, to discuss methods of combating State attacks against education, and the rights of the people inside and outside the academic sphere in our country.

This was the 38th ENEPe (National Meeting of Students of Pedagogy), and its 1st Marxist-Leninist-Maoist edition.

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The realization of this groundbreaking event in the history of ENEPe was not possible without overcoming serious obstacles. There was a rupture between leftist students, resulting in two different events being held: this one organized by ExNEPe (National Executive of Students of Pedagogy) with predominant presence of the MEPR, and another event with predominant presence of MEPe (Student Movement of Pedagogy) and student movements linked to UNE (National Union of Students).

This ideological divergence among “leftist” students is based on partisanship. The MEPR claims political independence, a vote boycott, and a complete rejection of financial dependence on, or campaigning for, political parties. In addition, they also aim to keep this event open to students from other academic fields and to non-students.

For many, the boycott of the vote means a breach for the right to strengthen, or even a right in disguise (like blaming 3rd party voters for Trump). Those of the MEPe, who were not on board with MEPR rhetoric, not only made their own event at another date and place, but also sabotaged the initiative and promotion of their peers’ event. Posters promoting the 38th ENEPe in União dos Palmares were removed or damaged in some way throughout the country.

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The vast majority of the approximately 400 people present had to overcome multiple financial and bureaucratic obstacles, as well as the sabotage of other students, to attend the event that week. Therefore, the presence of each one, from each region, held the weight of dedication to militancy, and the enthusiasm of a youth with faith in the revolution.

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Delegations from each region, sleeping quarters.

On the last day of the meeting, the MFP (Popular Women’s Movement) presented itself as a Marxist-Leninist-Maoist, embracing the cause of women who are students, teachers, workers and peasants, and stating that the landowning (bourgois) woman is an enemy. The Movement aims to combat unpaid domestic work, the servitude of maids to their bourgeois employers, and the idea that there is some innate difference between men and women.

We must also overcome the monogamy of traditional families, because it was born with the concept of private property to ensure the transfer of assets by inheritance. They also affirmed that there is no rape culture, there is the Patriarchy and Capitalism. Therefore, one does not destroy rape culture with laws, one destroys capitalist patriarchy with a revolution. The problem is not the man, it is the State. And above all, the purpose of the organization is “to awaken revolutionary fury in women.”

The event showed beautifully how Popular Culture is resistance. A typical Alagoan dance performance opened a series of cultural presentations of each delegation present. It became clear that “each Brazilian region is a Country”, as one of the students observed. It was exciting to witness how extreme diversity can mean full union and solidarity. Several dances, songs, stories, and languages were presented, highlighting how the hegemony violently invisibilizes valuable cultural expressions in Brazil (we are much more than just Rio and São Paulo).

On Saturday, July 14th, participants were divided into three groups, one of them destined to the historical site of Quilombo dos Palmares. This is the most famous settlement of runaway enslaved Africans in resistance to Portuguese and Dutch occupation. The trip in the yellow school bus was a celebration, everyone alternated between singing tacky songs and chanting political slogans. In Serra da Barriga, in the region of Zumbi dos Palmares (the a most famous abolitionist leader of the Quilombo), we rattled on the dirt road, up and down mountains of low vegetation, with occasional coconut trees being greeted by vultures.

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It was inevitable to feel the power of that land, even though it is now structured somewhat like a theme park. Each step seemed to lift a centuries-old combative memory, as if it were dust that instead of obfuscating, made our political purpose even clearer. The sight from above the mountain almost placed us in the bodies of the men and women who settled there 400 years ago, and in the strategic awareness of being able to see enemies from afar without being seen.

At the end of the visit, many of us swam in the small pastel green lagoon where Quilombolas “fed their souls”.

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When we returned to the university in União dos Palmares, we attended presentations of works, some of which would later be awarded. One of them addressed the importance of sex education in schools for students between 11 and 15 years of age. The interests of the children revolved around the themes of masturbation, puberty and menstruation. The presenter showed that sex is still a taboo between teachers and principals. When we see how common it is for 13 to 15 year old girls to become pregnant, the importance of overcoming this taboo and addressing this issue is revealed as undeniably urgent.

The importance of history was emphasized when we recognized that Brazil has a memory problem. A presentation on the Araguaia Guerrilla discussed the perpetuation of violence, decades after the battle, when the crimes of the resistance are judicially equated with those of the oppressors. She also brought up the subject of female particularities when it comes to the practice of torture during the Brazilian “dictatorship” (Military regime of 1964-1985), and the question of using the term “dictatorship” as it is used by the bourgeois democracy to defend its contemporary dictatorial policies.

In general, there was a lot of repetition of terms such as “postmodernist,” “opportunistic,” “immobilist,” and scientific Marxism, without refined definitions and contextualizations. This alienated certain students who did not identify as Marxist, and gave little opening for participants to disagree. Even the final votes were bizarrely homogeneous, perhaps not only because there was consensus, but also because going against the group would be intimidating.

For the bourgeoisie and petit bourgeoisie, inaccessibility is the charm. With them there is no dialogue, there is combat. Fighting the idea that “a lie told once remains a lie but a lie told a thousand times becomes the truth” (Goebbels) also means recognizing that there are different perspectives on reality, and not just a truth that belongs to scientific socialists. Occasional failures to recognize this have resulted in certain unfortunate affirmations, such as one on the mysticism of “primitive” communities, and superficial and unnecessary approaches towards dialectical materialism.

Even so, it was stated that the science we see today in the academy serves the Capital. Scientific knowledge of the people, be it indigenous, black or peasant, is appropriated by the ruling class and patented. We have to bring science back to the people, by preserving traditional indigenous education, for example. To one of the speakers, the “Indigenous problem” is a class problem, not a white supremacy problem; It is a struggle for land and survival. It would be interesting to have more Indigenous and Quilombola groups in the coming events, so much so that it was decided that the theme of the 23rd FoNEPe (National Forum of Pedagogical Entities) will be “education that serves indigenous, peasant and Quilombola communities”, next year in Juazeiro, Bahia.

At the end, the farewells were warm, since during the week we cultivated great affection for each other. There was room for self-criticism and growth, and the socio-political potential of the event is undeniable. We are all excited about the next ENEPe (39th) that will take place in Guarulhos, São Paulo, with the theme “defending the public school against privatization.”


Mirna Wabi-Sabi

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is co-editor of Gods&Radicals, and writes about decoloniality and anti-capitalism.


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