“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
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.
“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.
In 2015, two anarchist witches saw the desperate need for an anti-capitalist voice to confront the profit-driven and exploitative establishment of Pagan publishing. They also saw the need for a magically-driven voice to re-assert the dignity of spiritual cultures in Leftist radicalism.
They created that voice with Gods&Radicals, and many others soon joined them.
From our founding as a website to our expansion as a widely successful book publisher with 14 titles, Gods&Radicals Press has shown the world that resistance can be beautiful, that we do not need to hide our meaning from others, and that meaning can never be for sale.
We do this only with your help.
Our Beautiful Resistance
Gods&Radicals Press is an anti-capitalist, not-for-profit publishing organization. No one owns us. We’re run by a five- women board that supervises the work of our managing editor (Rhyd Wildermuth). Our online journal is edited by Mirna Wabi-Sabi, and our essays and articles are written by authors from around the world.
We pay everyone who works for Gods&Radicals. Here’s how:
We pay our site writers, and we’re one of the few anti-capitalist or Pagan sites to do this. We are able to do this because our readers believe that writing is work and all work should be paid. We also pay our editors, Mirna Wabi-Sabi and Rhyd Wildermuth, through donations from readers. Donations from dedicated, generous readers pays our writers and the editorial work of Gods&Radicals.
Print writers are also paid for their work. Authors receive 50% of post-cost revenue in royalties, one of the highest in the capitalist-dominated publishing industry (and higher than many non-profit publishers, too). The other 50% of funds goes back into the organization to develop future publishing projects. Layout, cover design, copy-editing and book editing is also paid, all funded through sales (not donations). That is, the publishing side of Gods&Radicals is fully self-supporting.
How You Can Support Our Work
To fully fund our online journal, we need to raise $14,000 in 2019. This money will be used for paying site writers and editors. With this amount we intend to hire Mirna Wabi-Sabi as full site editor and increase her pay, as well as increase the pay for our site writers and increase the amount of articles we publish.
One-time and recurring donations in any amount go a long way towards helping us reach this goal. And we are also offering perks for specific donation amounts:
One-time donations (Perks delivered after 1 February, 2019)
($20): Sticker multi-pack (one each of four designs)
($30): Full sticker pack (2 each of every design)
($50): T-shirt, or any print book
($100): Any two print books and a T-shirt.
($250): Full print catalogue.
($500): Full print catalogue, including all books until end of 2019
($750 or above): Full print catalogue, including all books until end of 2020.
Monthly donations (perks delivered after four consecutive donations)
($3): Sticker multi-pack (one each of four designs)
($5): Full sticker pack (2 each of every design)
($10): Any print book or a t-shirt.
($20): Any one print book, a t-shirt, and our sticker multi-pack
($30): Any two print books, a t-shirt, and our sticker multi-pack
($50): Full print catalogue
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($200+): Every book by Gods&Radicals, including all books printed until the end of 2020
To donate, go directly to the fundraiser page here.
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Don’t you think ghost stories are another herald of the darker months? Not the stories of gore designed to frighten and elicit screams, but stories with more than a hint of truth, the stories of loss and tragedy ….. These are the kind of stories to be told with friends in candle light over a glass of good brandy or rum.
From Emma Kathryn
The equinox has been and gone. Autumn is here. The darker months have arrived.
The nights are drawing in now, so that when I meet in the woods with my sister (biological & magical) tonight, it’ll already be dark beneath the boughs.
All over the town you can smell the sugar beet factory. It is another herald of the autumn. I love the scent of it, pungent and sweet.
This time of year, as much as I love it, always makes me feel somewhat melancholic. Perhaps it’s my natural state. Not in an overly depressive way, but rather my thoughts turn inwards (as within, so without, and all of that), and I think about the year so far, time passed, and those months still yet to come. It is a time of recollection and introspection. Anyway, I got to thinking about my connection to the land, not only the woods and the fields and the river, but the town itself. The places where I walk day in, day out.
Sometimes, especially when I’m walking through the town centre (it’s real old, many of the buildings and whole parts of the town date back to before the English civil war and in some cases are hardly changed at all), it’s easy to imagine the past seeping into the here and now. There are hidden alleys, quaint buildings with crooked roofs and a cobbled market, complete with red and white striped stalls, and then the church, a huge gothic affair, easily the tallest building in the town, overlooking it all.
Because of its age, because of its history, the town is full of ghost stories.
Don’t you think ghost stories are another herald of the darker months? Not the stories of gore designed to frighten and elicit screams, but stories with more than a hint of truth, the stories of loss and tragedy. Like the story of the ghostly friar, murdered in the times of Henry VIII, who now stalks his former home, the Friary, though now that building is separated into private homes, and the grounds are a public park. Or the phantom horsemen who, it is said, can still be heard galloping through the narrow streets . Or the Scotsmen who died whilst digging tunnels beneath the town in the civil war days.
These are the kind of stories to be told with friends in candle light over a glass of good brandy or rum.
But these stories also hint at something else as well. They show us that spirits are everywhere.
Why should the spirits of land, of nature be any different?
Sometimes, or quite often in fact, when I write about connecting to the land I do talk about my woods, or the river. But the spirits of nature are everywhere. If we accept that there are spirits in this world, if we accept the spirits of the dead, in ghost stories and otherwise, then why not the spirits of nature, those felled trees or filled in ponds? Don’t they remain also? Do they not endure as well?
I believe they do. A few years ago, the local council decided to fell one of the oldest trees in the town. I can’t remember the reason given, only that it really wasn’t much of a reason at all, in my own humble opinion of course, and people were quite offended, at least it seemed so, judging by social media posts. But at least they were bothered in some way, right? On some level at least, they knew it was wrong. Anyway, the point is, what do you think happened to the spirit of that tree? Did it just go? Did it die along with the tree? I think not.
And what of the spirits of those who once walked where we do now? Is connecting with them not a way of connecting with the land too? One of my favourite novelists is Kate Mosse. In many of her stories, often set in the Languedoc, time is stretched and played with, manipulated, so that you have two stories of two different peoples from different times, but set in the same landscape. There is magic in such stories, and there is a truth in that magic. I can remember the first time of reading her work, and that feeling of recognition, not of any one thing in particular, but more of a feeling, a knowing. Something I couldn’t put my finger on then. But the more I read of her work, the more I realised that it was the land and the connection to it, and the centrality of the land within her works, that was what stirred those feelings inside of me.
In all great stories, even the most fantastic, there must be authenticity. It has to work. You can’t fool the reader, and besides, the reader is there to be swept away. Bad story telling doesn’t do that, and so there must be something real, and the truth of her stories is that the land does connect us to the past, and will connect us to the future too. It is in this way that the spirits of those who came before can be a link to the land. That the land is a connector of people, of beings, and of time.
Those things, people and otherwise, that die, that are buried beneath tons of concrete and steel, they are still there. Their spirits remain.
So when I talk about connecting to the land, and those spirits of the land, of nature, know that they are there, wherever you are in the world. We are not apart from them, even though it may feel like we are at times. You don’t need to go anywhere special or exotic to connect with the spirit of the land.
So as the nights draw in, and as the winters chill breath grows stronger and colder, then light your fire, open the good brandy, and with friends share stories: folklore and ghost stories and old wives tales local to where you live. Find the spirits, forgotten and new, of where you live, and remember it is the land that connects us all.
My name is Emma Kathryn, an eclectic witch, my path is a mixture of traditional European witchcraft, voodoo and obeah, a mixture representing my heritage. I live in the middle of England in a little town in Nottinghamshire, with my partner, two teenage sons and two crazy dogs, Boo and Dexter. When not working in a bookshop full time, I like to spend time with my family outdoors, with the dogs. And weaving magic, of course!You can follow Emma on Facebook.
Hey! We pay Emma and others for their articles. We’re one of the few pagan or anti-capitalist sites to do this. 🙂
“For me, there is a social disease that, I do not know if it is identified by science as “official” but, I usually call URBANCENTRISM. It prevents people from seeing beyond the structure of large cities, as if there was a huge dome around the metropolis that prevents access to other places, or that transforms other places into utopias disconnected from reality which can be accessed only from time to time in dreams”
Pra quem nasceu e cresceu na metrópole é bem comum a convivência com uma gigantesca diversidade e interatividade entre culturas e com uma vasta disponibilidade de informação circulando das mais diversas formas, assim como a rápida transformação dos costumes, das tecnologias, das ruas…
Pra quem nasceu e cresceu, e que veio ou vive nos interiores em que a urbanização não é tão latente, tudo isso é muito mais difícil de ser acessado, conquistado e assimilado. É por isso que damos tanto valor à coisas que pra muitas pessoas parecem ser minúsculas ou ridículas e que pra nós são grandiosas. Para os meus antepassados, a contemplação é algo fundamental e a fugacidade, a velocidade com a qual as coisas se desmancham na metrópole, muitas vezes é aterrorizadora. A valorização do que é construído de forma lenta, mas “bem feita”, observando os mínimos detalhes é muito mais importante do que se entupir de mil tarefas e informações e não conseguir dar conta de tudo. O que inclusive é fonte de diversas doenças modernas.
Para as migrantes e para os migrantes que vêm de uma realidade pobre do interior, a discriminação contra seus costumes, sotaque, cor, vestimenta, pensamentos e práticas é uma ameaça constante. Mas como a maioria se arrisca na Babilônia sem ter respaldo de alguém que pode fortalecer quando o bicho pega, acabam aprendendo à gingar, à dissimular, à jogar com essas discriminações, se adaptando ao que a nova realidade pede. Muitas e muitos acabam abandonando seus costumes com o passar do tempo e recarregam suas antigas práticas ao se reencontrarem com outras e outros migrantes. Outras e outros carregam consigo a melancolia somada com a sensação de derrota por não conseguir retornar pra casa com a missão cumprida e com a conquista nas mãos. Muitas e muitos acabam indo morar nas ruas, por falta de assistência. Muitas e muitos morrem, assassinados por uma violência urbana ao qual não estão acostumadxs. Algumas e alguns conseguem alcançar lugares de prestígio e experimentar e compartilhar privilégios já com a meia idade chegando, depois de terem doado toda uma vida de sangue e suor e comprometido todas as suas economias em parcelamentos extensos que lá na frente se tornam as dívidas que, se não houver cuidado, levam à falência.
Sinceramente, eu não conheço nenhuma família que veio de onde eu vim e de outros interiores que conheci que não tenham um histórico de batalha e sobrevivência em condições extremas e mantenho um pensamento de revolta e combate contra a discriminação direcionada à essas pessoas que são invisibilizadas no cotidiano da metrópole.
Pra mim, existe uma doença social que eu não sei se é identificada pela ciência tida como “oficial”, mas que eu costumo chamar de URBANOCENTRISMO, que impede as pessoas de conseguirem enxergar para além da estrutura das grandes cidades, como se houvesse uma enorme redoma ao redor da metrópole que impedisse o acesso a outros lugares ou que transformasse os outros lugares em utopias desconectadas da realidade e que só podem ser acessadas de vez em quando nos sonhos. Sonhos estes que dão origem às máfias turísticas que fazem das paisagens dos interiores um produto de consumo acessível para quem tem muita grana. Sonhos estes que transformam as nascentes dos rios em poços de veneno e chorume despejado pelo agronegócio que abastece a metrópole. Sonhos estes que escravizam a mão de obra de meus manos que tão disputando uma diária de pouco mais de 30 conto no monopólio da banana que abastece a metrópole, fazendo serviço triplo: batendo veneno, cortando cachos maduros e transportando até os caminhões.
Eu sou migrante e também sofro com as sequelas causadas pelo urbanocentrismo. Uma vez um mano me disse que “o conhecimento é extremamente importante, mas nós precisamos ter cuidado pra não viajar demais nas idéias e esquecer de nossas raízes”. Infelizmente, de alguma forma, também sou infectado por esta doença. Mas não posso deixar que ela tome meu corpo e minha mente por completo. Pra isso preciso manter meus pés no chão, próximos às minhas raízes. Sempre em contato com quem também é migrante, com quem veio e com quem vive na mesma realidade da qual eu vim. E mais do que isso, observar, estudar e tentar compreender a estrutura de dominação que força minhas conterrâneas e conterrâneos à abandonarem seu local de origem. Observar, estudar e tentar compreender a história e a ancestralidade dos lugares e das pessoas que me ensinaram à caminhar e a lutar por minha vida.
Editora/produtora independente e selo de divulgação/distribuição de material subterrâneo e libertário.
For those born and raised in the metropolis, it is very common to live with huge diversity and interaction between cultures, with vast availability of information circulating in the most diverse ways, as well as the rapid transformation of behaviors, technologies, streets…
For those born and raised, and who came or live in the inland where urbanization is not so latent, all of this is much more difficult to be accessed, conquered, and assimilated. That’s why we give so much value to things that to many people seem to be tiny or ridiculous; for us they are great. For my ancestors, contemplation is fundamental, and fugacity, the speed with which things break down in the metropolis, is often terrifying. Valuing what is built slowly but “well,” observing the smallest details is far more important than clogging up a thousand tasks and information and failing to account for everything. This is also the source of several modern diseases.
For migrants who come from poor conditions inland [into the city], discrimination against their customs, accent, color, dress, thoughts, and practices is a constant threat. But as most take a chance in Babylon without having the backing of someone for support when things get rough, they learn to dribble, to dissemble, to play with these discriminations, adapting to what the new reality demands. Many end up abandoning their customs over time and recharging their old practices by rejoining other migrants.
Others carry with them melancholy of defeat for not being able to return home with the mission accomplished, and the conquest in hand. Many end up living on the streets for lack of assistance. Many die, killed by urban violence to which they are not accustomed.
Some manage to reach places of prestige and experience, and share privileges with middle age already arriving, after having donated a whole life of blood and sweat, and having compromised all their earnings in extensive installments, that in the end become the debts, that, if not careful, lead to bankruptcy.
Honestly, I don’t know of any family that came from where I came from, or other cities inland, that do not have a history of battle and survival in extreme conditions, and I maintain a revolt and anti-discrimination thought directed at those people who are invisible in the metropolis.
For me, there is a social disease that, I do not know if it is identified by science as “official” but, I usually call Urbancentrism. It prevents people from seeing beyond the structure of large cities, as if there was a huge dome around the metropolis that prevents access to other places, or that transforms other places into utopias disconnected from reality which can be accessed only from time to time in dreams. These dreams give rise to the tourist mafias that make the landscapes of the inland an affordable product for those who have a lot of money. These dreams turn the rivers’ springs into poison and sludge wells dumped by the agribusiness that supplies the metropolis. These dreams enslave the workmanship of my hands, that compete for a little more than 10 bucks (30 reais) daily in the Banana Monopoly that supplies the metropolis, doing triple service: surviving poison, cutting ripe chunks, and transporting to the trucks.
I’m a migrant and I also suffer from the consequences caused by Urbancentrism. Once a buddy told me that “knowledge is extremely important, but we must be careful not to travel too much in ideas and forget our roots.” Unfortunately, somehow, I am also infected by this disease. But I can not let her take my body and my mind completely. For this I need to keep my feet on the ground, close to my roots. Always in contact with who is also a migrant, with whom they came and with whom they live in the same reality from which I came. And more than that, to observe, to study, and to try to understand the structure of domination that forces my countrymen and women to leave their place of origin. Observe, study and try to understand the history and ancestry of places and people who taught me to walk and fight for my life.
Is it crass to reduce a religious practice to $40 of mass-manufactured perfumes and Tarot cards? Probably, but haven’t Pagans been debating “pay-to-pray” back and forth for years? Sure, an independent Etsy artisan needs to make a living. But doesn’t Sephora also have to tap new markets to survive? The scale’s different, but what about the essence?
Is the mall any worse than the metaphysical shop?
Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions.
It takes parts of you and makes commodities out of them. Your time, your physical activity, and your mental energy all get sold on the labor market like Tarot decks and perfume. Your body contains more than itself – it carries your community, the work and care of your loved ones, everything they do to keep you physically and psychologically functional. Without all that, how would you make it out of your door every morning with enough resiliency to work? After all, capital is hungry. A business needs to grow, or else other companies out-compete it in the market and force it into bankruptcy. The ones that can grow, survive. The ones that find more ways and things to eat, grow. They need your ability to work, to produce goods and services they can sell. All of the ingredients that go into your work, they consume.
Capital imposes its needs onto the dispossessed, the ones who don’t own businesses or rental properties and so have nothing to live on but their ability to work. The whole community depends on the money its wage-workers earn, so it has to organize its collective life in whatever way maximizes their employability. Wage-workers are exploited, and they incarnate entire communities of labor, exploited alongside and through them.
Religion is one way the dispossessed survive. Capitalism cuts you off from your basic nature: your capacity to flourish, to form relationships as a free being. It demoralizes in both the current and the older sense: the mindlessness and futility of wage-work, housewifery, and unemployment teach despair and induce depression, but when capital reduces you to an instrument, it de-moralizes you in a larger sense. The more of you that goes to satisfy capital’s hunger, the less of you is left for self-cultivation, creativity, and relationship-building. You are alienated from yourself.
Sephora sells to women.
The social base of religion (Pagan and otherwise) is not only the dispossessed in general, but specifically the specially-oppressed along racial, national, and gender lines. Even when the ministers and bishops are men, it’s women who cook meals for sick parishioners, clean up after services, teach Sunday school, and fill most of the pews. Capitalism, by definition, only pays for waged work. But, the health and functionality of wage-workers is costly; it takes a vast expenditure of unpaid work in the home and the community to feed and support wage-workers, take care of their kids and elders, and ease the emotional strain of their alienation. So, there’s a division of labor between paid and unpaid work, and it falls along the lines of gender. Culture, ideology, and discrimination harmonize with the pervasive reality of anti-woman and anti-LGBT violence, forming an elegantly self-reinforcing feedback loop; gender roles both flow from and reinforce the overall social system. Those who don’t fall in line get hurt.
Religion sits at a key point in the cycle. It allows the racially and nationally oppressed to rely on each other for support, fellowship, and existential meaning without their oppressors in the room for a few hours each week (is it a coincidence that in the US, Black people report being “absolutely certain” of God’s existence at a higher rate than self-identified Christians do?). Religion takes the edge off of alienation, offering a relationship with something bigger than you, your job, and your daily life – a bedrock of connections and values deeper and older than capitalism. At the same time, it transmits gender roles and racial social segregation from generation to generation, helps the dispossessed stay psychologically healthy enough to work, and gives bourgeois clergy a medium to preach patience and forbearance towards oppression rather than revolution and collective action. From time to time, though, it takes on an opposite role, providing mass movements with a moral language and the institutional infrastructure they need. Religion is politically contradictory. It keeps the dispossessed in line – except when it’s helping them liberate themselves.
Paganism has an even sharper gender skew than most religions. After all, it actively encourages women to take on sacerdotal and leadership roles (not to mention its historical ties to lesbian feminism and LGBT culture). Sephora sells to women, so selling women’s religion is an intuitive next step, especially given that pop culture is currently more infatuated with witchcraft than it has been since the 90s. When Sephora sells Paganism, it’s offering more than a deck of cards and some quartz. Sephora is no less responsible for capitalism’s crushing alienation than any other business. It helped create the ailment. Now, it’s promising a $40 cure.
Unlike most religions, modern Paganism’s basic institutional anchor isn’t the congregation. Rather, it’s the metaphysical shop. Jonathan Wooley explains:
The authors, makers and the shops that stock their wares could operate without moots and open rituals; but moots and open rituals – in their current form – could not exist without the “Pagan Business”.
The point here is not that those who make their living through Paganism are being greedy or venial. On the contrary, writing words, speaking spells, crafting holy things, and making ceremonies that heal, enlighten, and empower is important work, and those working in these ways cannot survive on mere air and good wishes. The problem arises from how we are currently supporting the work that they do, and the centrality of this (commercial) arrangement in our community. Before all else, you have to pay. By relying upon the Market to directly transmit our lore, to fund our gatherings, to supply our goods, we become complicit in it. It means the fortunes of our traditions turn not with the wheel of the year, but with the shifting fashions and stock prices of the global publishing and wellness industries. Our community is directed less by the will of the gods, and more by Adam Smith’s Invisible Hand. The heartbeat at the core of our living traditions becomes the ring of a cash register.
This dominance of the logic of the Market within Paganism is not surprising, even if it is disquieting. Paganism is one of the few religions to have arisen within the Modern Age, when Capitalism was in its ascendency. This has very real consequences for us all. Let us not forget the prototypical “gateway experience” for a seeker – traditionally – was buying a book from an occult book shop. The fact that the internet and Amazon have replaced the knowledgeable local bookseller is to be lamented; but it is not so meteoric shift as we might suppose. Whether your spirituality is expressed through buying knowledge from a kooky shop on Glastonbury High Street, or from Amazon, your spirituality is still being expressed through shopping. Equally, this shift demonstrates the extent to which our infrastructure is dependent upon the vagaries of the market to survive: the rise of the internet has caused many Pagan bookshops to close; depriving local communities of an invaluable opportunity to meet, learn, and socialise. Indeed, it is precisely because we have relied on the Market that this transition – from a friendly, in-community, low-profit enterprise, to a distant, global, high profit one – has taken place. The very means by which our lore is spread has been transformed for the worse by the dictat of the Market.
In other words, Sephora and a PantheaCon vendor don’t differ in essence – only in scale.
When Paganism is commercial, it’s filling religion’s conservative role, reconciling the dispossessed to their oppression. After all, if shopping is the way out of alienation, then capitalism, if not benevolent, is at least neutral. Collective action isn’t even on the radar.
But that’s not the only Paganism.
We’re all of us embedded in a living relational web – humans, the biosphere, the land and sea and sky, the gods and the dead. The nitrogen cycle and the water cycle have a sacredness. It’s holy when through death, an organism becomes food, transmuting into new life. The Sun is slowly spending itself. It feeds plants and algae with its energy, and that energy sustains the same animals who then nourish plants when they die and decompose. Gods are at once embodied in and emergent from each nexus of the process, standing at the fulcrums where nature moves humans and is itself moved. Paganism is what the mutually-conditioning cycles of ecology and evolution teach you when you pay attention to them, learn their rhythms, find where you are inside them. Prayer, devotion, myth, and ritual all orient you towards that ground of your being and make a sacrament of your participation in it. Reciprocity is cosmic, both an imperative and a fact. Do ut des, I give so that you may give, is at the heart of both polytheist sacrificial theology and the Mystery that governs the process of life.
You were born with a capacity for eudaimonia: balanced, all-sided human flourishing, the Greatest Good of ethics and philosophy. You can develop eudaimonia if you cultivate virtues: self-knowledge, self-control, justice, and right relationship. Capitalism is a social process that alienates you from that capacity, but it doesn’t destroy it. It does, however, determine the form that it needs to take.
Self-development, ritual and political practice, and reverence for the Gods, the dead, and the natural world are the foundation stones of revolutionary virtue. Paganism holds a radical seed: given the reality of capitalism and empire, the communist organizer, the Stoic sage, and the nature-mystic devotionalist must all become the same person. Each component of revolutionary virtue is incomplete by itself. They need each other, just like plants, decomposers, and nitrifying bacteria.
And it’s all unbuyable. The people trying to sell you Paganism are promising to cure your alienation with more alienation, only in disguise. They can sell you a Scott Cunningham book, a handmade pewter pendant, or a $40 “starter” box, but do those contain the Mystery? At best, they’re dispensable props. At worst, they’ll actively mislead you; like any religion, Paganism can teach you to accept your oppression or it can teach you to fight it.
If you really want to buy something, get Marcus Aurelius or an ecology textbook. Read myths. Go out and see how mosses and lichens grow on trees and how trees that die feed mushrooms and bacteria, fertilizing the soil. The relational web spreads out from there. It reaches to the sun, the atmosphere, the microorganisms, and the gods who take their embodiment in that dynamic interplay. Find your nature, your inborn potential for virtue, eudaimonia, and right relationship. You are in the web. Root yourself. Capitalism uproots you and disrupts your nature. It’s throwing the whole world’s processes so off-kilter that if it isn’t stopped, the ecosphere will endure – but it will be so changed that humans won’t be able to live in it.
Paganism lives in that knowledge. It’s a method – you learn the context of human life and you choose to act accordingly. Sephora can’t sell it to you, but neither can the vendors at Pagan Pride.
You can’t simply opt out of the alienation capitalism imposes. But, you can choose what to do about it; you are existentially free. Paganism can be a path to knowledge and revolutionary virtue, or it can be an “opiate of the masses.”
Sephora wants to sell you one of those. But you’re free to choose the other.
“Beneath the modern, industrial world and all of its rationality, the world of intuition, dream, and madness is alive. And it is returning. As this world crumbles, the old world will burst forth and the gods will walk again. I will dream your ruin.”
From Ramon Elani
“Thus Odin graved ere the world began;
Then he rose from the deep, and came again.”
–Havamal, the Words of the High One
We do not choose the forms in which the gods appears to us. It is carved into the hidden heart of the dream inside of us. It was written there in the dreaming world, before this world began. Turn your back on it at your peril, for it is madness in either direction. We are striated and sedimented things. We walk this dead and rotten world, while we dance at the gates of dawn. I am a contingent thing, a breath upon the wind. But I am too the flames of distant stars, I am a torch in the night. I was there when the earth was born, I was there when the first dream was dreamed.
I am now, I am again, I am always.
The gods, like the trees, don’t care for a one-sided conversation. In the end, if they have spoken to us for too long without receiving a response, they will cease trying. To follow the gods is to speak to them, not to speak to humans of them, nor to listen to humans speak of them. To follow the gods is to follow the signs they give, not the instructions of any man or woman who claims to know them.
The gods are the land, it is said. They are in the land and of the land. It is said that if you are not of the land then you are not of the gods of that land. Fools! The fen and moor, fjord and glacier exist within us as memories. They are memories from the time before. My memories are not only my own. My memories are yours as well. My memories are the land itself. My memories, my dreams are the home of the slumbering gods.
If the gods are tied to those places, then I must only seek for them in my dream. For where is the land but within ourselves? What is our blood but the water of the earth? What is our soul but the spirit of the heavens? Inside and outside. The land penetrates us and we penetrate the land. Where do I end and the land begin? We think the ground beneath us is solid. We think we know what we stand upon. And yet, the world we know is fragile as an eggshell. We drift through currents of time and place. Beneath the modern, industrial world and all of its rationality, the world of intuition, dream, and madness is alive. And it is returning. As this world crumbles, the old world will burst forth and the gods will walk again. I will dream your ruin.
We go in to go out.
We go up to go down.
The gods sleep within us.
There is only one way to find them, only one path to wake them.
Dive down, dive down. Deep into the sunless indigo sea. The gods lie there beneath the gentle waves. In the dimness, among strange and antique shapes. Structures forgotten. Memories left to gather sediment. Suddenly, a one-eyed face emerges from the murky water. Grim and mad, blazing with poetry, dark with blood. I know him. I too have sacrificed myself. I have made a gruesome offering of myself. And whatever gifts I received, I received them shrieking. I too picked up the knuckle bones and I saw the world that will come, in fire and wolf blood. There is only one sacrifice that means anything. The self to the self! What else have you to offer? Who else is deserving? Hang yourself and rise again. Pierce your side with the spear and the soul shines bright.
The whisper is what he brought back from the gallows. A secret. That is his gift. Words. A magic unlike any other. Not the changing of shapes or things. You may change a shape but not the thing itself. For you cannot change what you do not know. What is a whisper but a thing known? What is a secret but a kept word? Thus the whispers are the knowing of things put together, of things in their way, and in their place.
He bade write on the shield before the shining goddess,
On Arvak’s ear, and on Alsvith’s hoof,
On the wheel of the car of Hrungnir’s killer,
On Sleipnir’s teeth, and the straps of the sledge.
On the paws of the bear, and on Bragi’s tongue,
On the wolf’s claws bared, and the eagle’s beak,
On bloody wings, and bridge’s end,
On freeing hands and helping foot-prints.
On glass and on gold, and on goodly charms,
In wine and in beer, and on well-loved seats,
On Gungnir’s point, and on Grani’s breast,
On the nails of Norns, and the night-owl’s beak.
What will I not write upon? What is it that is written on beak of the owl? The word vibrates that upon which it is carved. The whisper is a way of knowing. Nothing controls like knowing, naming, speaking, writing. In this is comprised his evil, his woe-working, his swift deceit. I name a thing, and thus I rule over it. My dominion is the word. What I write upon is my kingdom. With my words, I bind it to me. Whisper, whisper. And I will write upon the wolf’s tooth and upon the raven’s wing. And I will know them, and they will know my sovereignty. Deed follows word. Therein lies its power. The word is a movement upon the tapestry. A storm that is felt throughout the worlds.
Of what do the whispers speak?
They speak of triumph. To bless the sword, speak and write the name of the Sword God, who gave his wolf’s joint.
They speak of birth. To bring new life from the womb of the mother, speak and write the names of the Three Sisters upon the palm of the hand.
They speak of the waves and the terrible sea. To come safe across the whale road, burn and speak to oar and stern.
They speak of the nine twigs of glory. To overcome the worm, to bring forth the apple and the poison both.
They speak of the dire thorn. To bring evil, severity. Blood icicle. It is to be shunned and never written. It is a cliff dwelling thing and abhorred.
They speak of the branches that bind flesh and blood together. Blood to blood and bone to bone, speak and write upon the branch and tree that faces east.
They speak law and judgement. With word and thought, he weaves those sundered together.
And the last whispers of all, the ones that shall outlive the gods themselves. For one day, the god will come upon a man hanging from a tree. And he will know him. He will paint his whispers upon the dead man’s flesh and sing soft secrets to him. And the man will descend. He will go down. And he will speak the whispers back.
Ramon Elani holds a PhD in literature and philosophy. He lives with his family among mountains and rivers in Western New England. He walks with the moon.
More of his writing can be found here. You can also support him on Patreon.
“The fight against Eurocentrism, a thing which does not allow for a life with dignity, is a struggle against the naturalization of racial oppression in the social condition of the worker. For this reason, Pan-Africanism is a necessary understanding of class struggle.”
In the second to last week of August, the Faculty of Law of the Federal University of Bahia, in Salvador, hosted the first cycle of a course on Marxism and Pan-Africanism. This course will be a recurring initiative to discuss concepts and disseminate knowledge not only for law students in the university. From the 20th to the 23rd, the doors of the main auditorium were open to everyone with an interest in the event, free of charge. It was not just a lecture on the perspective of black women, on the history of white supremacy and capitalism, or on the meaning of Pan-Africanism. It was a meeting of exchange that brought together speakers, teachers, poets, students, writers, artists and more, many of whom were not always welcome in that space. Due value must be given to the initiative to address anti-capitalist and anti-racist issues and practices in the academic environment where Brazilian Law is researched and enforced.
On the first day of the course, before the lecture of Dr. Lindinalva de Paula, there was a warm welcome from the table and exciting performances of theater and poetry. The topic of the lecture, the perspective of black women on Pan-Africanism, was fully expressed in everyone’s chest when Sophia Araujo stepped on stage and presented her poetry- in the presence of her daughter named Dandara (also the name of a notorious enslaved woman of the 17th century). The bridge between the reality of the streets today, and the theoretical debate of centenary ideologies, has materialized in an environment that has been historically hostile against both.
One of the participants at the beginning of the event stated not only the relevance of us being there, but the obligation we have to occupy that space. She reports that in that same room she has been booed for defending affirmative action, and many have been booed for trying to address anti-racism. Combating institutional racism needs the production of anti-racist knowledge, bringing other non-European rationalities to the academic environment. This means not only studying, but transforming.
“Until the lions have their own historians, hunting stories will continue to glorify the hunter.” (Eduardo Galeano)
Leno Sacramento, from the Olodum Theater, presented a shocking performance on police oppression, addressing the psychological and physical violence that compose our incessant denunciations against the genocide of black people. Nor can we forget the invisibilisation and ideological silencing of black and indigenous peoples, reinforced by epistemic-genocide, which brings us the famous phrase “death begins before the shot” (Pedro Borges).
The event was not restricted to the urban context, a link between the rural area and the urban area was also forged. There was a representative affirmation of Union power in contrast to the corporate one. And the presence of members of the Landless Workers Movement (MST) brought to the table the struggle of black peasants. Therefore the symbiosis of land, class, and race was demonstrated in theoretical and practical ways.
“I am landless / I am poor / I am black / I am a revolution” (Raumi Souza, musician and MST member)
Dr. Lindinalva de Paula’s talk had a simple and indispensable message: Together, black women go further. Alone they may walk fast, but even with all their titles, it is a trap. “Our steps come from afar,” she said, referring to all the black women who came before us, and made our way possible today. They were part of a feminism that was not Eurocentric, that burned no bras, and was not ignorant of Africa. They had different guidelines; for example, daycare, which was not a white feminist agenda because they had access to basic health, and when they got pregnant they could hire a black woman to help. In the periphery, and before, black women were already feminists.
“We did not become feminists, we did not know we were doing feminism all along.” (Dr. Lindinalva de Paula)
The following day, the lecture by Dr. Muniz Gonçalves Ferreira also addressed the issue of the black movement’s dialogue with whiteness, only from a more Marxist perspective. In contrast to the previous speaker, who at no point demonstrated any value in the political collaboration between black women and white feminists, he argued that despite the position of undeniable whiteness from which Marx and Engels spoke, they did not reproduce the racism of their time. At least not after a certain point in their careers. Therefore, for him, there is no contradiction in adopting the philosophies of these thinkers in the anti-racist or Pan-Africanist struggle.
Before the course began, attendees received an email with a video of a debate that clearly shows the tense divergence within the Pan-africanist movement between Afrocentric and Marxist thinkers. Eurocentrism, as a worldview where racism is put into practice, has no place in Pan-africanist doctrine. While Afrocentrics believe that adopting Marxism means giving space to a Eurocentric doctrine, Marxists such as Dr. Muniz Gonçalves Ferreira believe that Marx and Engels overcame their inherited Eurocentrism and fought against racism.
“Were Marx and Engels racist?” To the lecturer, no. They undoubtedly studied the texts of people contaminated by ‘ethnocentrism’, such as Hegel, who believed that world history was an evolutionary process from the East to the West, concluding that Africa, having a stateless people, had no history. They were not only European intellectuals, but they were German, in a colonial and enslaver period that oppressed even the peripheries of their own continent (the Slavs), but eventually they joined the struggle against slavery and against colonialism.
If Marx and Engels’ struggle against slavery and colonialism was indeed an anti-racist act, it remained open. They stood in favor of anti-colonial revolts in India and China, defending them as strategies proportional to the violence of capitalism and colonialism. They also defended the North in the U.S. civil war, denouncing biased journalism in Britain that had economic interests in cotton production in the South. Marx even “let” his daughter marry a Haitian of Afro-descent. That is what it means to be anti-racist in the 19th century, even if these are no longer our standards for determining whether someone is racist or not today. Unfortunately, the lecturer hinted that racism was once more palpable back then, and that our criteria for categorizing racism today is subjective; it is enough to say that African paganism is “of the devil”.
This reading does not work for everyone. A member of the audience questioned whether these arguments are enough to determine whether or not someone was racist. Being abolitionist, at that time, was a position held by many who had interests far from being the destruction of white supremacy. Having a black relative also means nothing, since even Bolsonaro tried to use this argument to reassure that he is not racist. Others have brought the question of how racism persisted after socialist revolutions in Cuba and Russia. And the Afrocentric Pan-africanist organization React or Die asked to have their flag removed from the event, but maintaining cordial relations and organizers of the course demonstrating full support for their VI International March Against the Genocide of the Black People that happened 4 days later, August 25th, and to the “Don’t Vote, React!” campaign.
Since the 19th century, racism has not ceased to be palpable and real. From medical genocide, necropolitics, mass incarceration, to police violence, our criteria for denouncing racism still holds immense weight on the bodies of black people in Brazil. A Marxism that is not anti-racist is possible, but for the speaker, being a Marxist without being anti-racist is an appropriation of the term. An anti-racism that is not Marxist is unquestionably embraced, since our goal is human emancipation and we fight against all forms of oppression. We do not have to be Marxist to be anti-capitalist. Other anti-capitalist guidelines are more than welcome.
Dr. Silvio Luiz de Almeida, the speaker the following 3 days of the course, presented a different perspective on the relationship between Eurocentrism and Marxism. What Marxism and Pan-Africanism have in common is that they are effective ideologies in dealing with historical moments of conflict. It’s not possible to essentialize the two ideologies. There is no homogeneity, there is history. The movement of history is one of transformation and conflict.
Some say they don’t want to read white writers, but those who kill us have only what to gain from that. “They are horrible indeed,” he said, but it is not consistent to read Fanon without reading Hegel, for example. Even though Hegel had extremely ethno / Eurocentric rhetoric, and undeniably racist stances, he also introduced us to the dialectic between the master and the enslaved.
W.e.b. Du Bois was the first black man with a Harvard doctorate. Without theory, practice submits itself to the immediate. But Marxism has nothing to teach the worker. “Theory of the Strike?” Uniting theory and practice, intellectuals and politicians, means joining the agenda of thought with political practice, since the transformation of the world depends on us understanding the world.
At the same time, the act of transformation transforms the practitioner: Praxis. The future must be built and can be transformed. In the midst of many fantastic examples and analyzes, perhaps the most striking example of the union of theory and practice, praxis, and transformation, was the presentation of the concept of naturalization of the condition of exploitation.
Naturalizing the social condition of the worker happens through the Capitalist ideology. Their condition is naturalized within the system by the social division of labor, which depends on race and gender. These social relations are concrete. They are social relations that give meaning to things. Therefore, the relationship between Africa, race, slavery, and blackness is a socialization. Race itself is a historical creation. Racism created the black, and created its antithesis, the white. The fight against Eurocentrism, a thing which does not allow for a life with dignity, is a struggle against the naturalization of racial oppression in the social condition of the worker. For this reason, Pan-Africanism is a necessary understanding of class struggle.
Jal Souza, one of the attendees, explains this phenomenon wonderfully from his personal perspective:
“While the children of the elite study to develop critical thinking, young working-class people are committed to increasing the small profit of the family, and thus are not allowed intellectual development. I remember a youth, poor financially, where to open a book was seen as an act of pure entertainment and laziness, for there is no value recognized in those words but rather contempt. Time spent reading should be employed in paid work. The irrelevance of the study and relevance of basic manual labor makes it difficult for boys and girls from the peripheries to see themselves in educational institutions. Therefore, they occupy the positions of worse remuneration and greater physical effort, without representation in political organizations, and without knowing how to claim and conquer rights. Rich and white men, those who are most interested in keeping the mechanisms of the system in place, decide the future of all.” (Jal Souza)
While Marxism makes contact with reality by piercing to ideology, structural racism is the social fabric that sustains institutions. We can advance in isolated institutional contexts, without even beginning to change this structure. Racism consists not only of conscious actions, but also of the unconscious ones, those in the economic, political, and subjective level. In fact, the “demonization” of African cultures leads black people to lose identity and to accept the structure as natural and immutable.
The last day of the lecture took place in the Brazilian Bar Association, the institution where the abolition of slavery was discussed in Brazil. Dr. Silvio Luiz de Almeida again shared a moving and inspiring speech, this time on the legacy of the thinker, artist, and now officially lawyer, Luiz Gama.
Slavery has different moments, and Luis Gama lived during the most brutal of them. He was a lawyer for enslaved people, and accused the public power, the empire, putting it in the press and using public opinion in his favor. In 1881 there was a lynching of 4 enslaved whom he considered heroes. Those people were lynched because they killed their “lord.” Luis Gama boldly stated publicly that it is important to be radical against an evil that is even more radical, and that these enslaved men killed in self-defense. Killing the master is self-defense. This led him to be persecuted. His story is active resistance.
Luiz Gama is an idea. An idea that materialized there at that moment, in that room in the Brazilian Bar Association. “His story is in each one of us.” (Dr. Silvio Luiz de Almeida)
is co-editor of Gods&Radicals, and writes about decoloniality and anti-capitalism.
Para Além dos Muros: A Academia e o Debate Antirracista
Na penúltima semana de Agosto, a Faculdade de Direito da UFBA hospedou o primeiro ciclo de formação do curso de Marxismo e Pan-Africanismo. Esse curso será uma iniciativa recorrente de debater e disseminar conhecimento, não só para alunos(as) de direito na universidade. Do dia 20 a 23, as portas do principal auditório estavam abertas para todos e todas com interesse no evento, gratuitamente. Não foi apenas uma palestra sobre a perspectiva de mulheres negras, sobre a historia da supremacia branca e do capitalismo, ou sobre o significado de Pan-africanismo. Foi um encontro de aprendizado e troca que reuniu palestrantes, professores(as), poetas, alunos(as), escritores(as), artistas e mais, muitos dos quais nem sempre foram bem-vindos naquele espaço. Devido valor deve ser dado à iniciativa de abordar os temas e práticas anti-capitalistas e antirracistas no ambiente acadêmico onde pesquisa-se e aplica-se a Lei.
No primeiro dia de curso, antes da palestra da Dr. Lindinalva de Paula, houve um caloroso bem vindo da mesa e apresentações emocionantes de teatro e poesia. O tópico da palestra, a perspectiva das mulheres negras sobre o Pan-africanismo, foi expresso em completo no peito de todos e todas quando Sophia Araújo subiu no palco e apresentou suas poesias- na presença de sua filha chamada Dandara. A ponte entre a realidade das ruas hoje, e o debate teórico de ideologias centenárias, se concretizou em um ambiente que foi historicamente hostil contra os dois.
Uma das participantes da mesa no inicio do evento afirmou não só a relevância de estarmos ali, mas a obrigação que temos de ocupar aquele espaço. Ela relata que naquela mesma sala ela ja foi vaiada por falar de cotas, e muitos já foram vaiados por tentar abordar o tema de antirracismo. Combater o racismo institucional demanda a produção de conhecimento antirracista, trazendo outras racionalidades não européias pra conjuntura acadêmica. Isso significa não só estudar, mas transformar.
“Até que os leões tenham seus próprios historiadores, as histórias de caçadas continuarão glorificando o caçador.” (Eduardo Galeano)
Leno Sacramento, do Teatro do Olodum, apresentou uma peça impactante sobre opressão policial, abordando a violência psicológica e física que compõe nossas incessantes denúncias contra o genocídio do povo negro. Também não podemos esquecer da invisibilisação e silenciamento ideológico de povos negros e indígenas, reforçado pelo epistemicídio, que nos traz a famosa frase “a morte começa antes do tiro” (Pedro Borges).
O evento não se restringiu ao contexto urbano, um vinculo entre a zona rural e a zona urbana também foi forjado. Houve afirmação representativa do poder sindical em contraste ao corporativo. E a presença de membros do MST trouxe à mesa a luta de camponeses e camponesas negras. Portanto a simbiose de terra, classe e raça foi demonstrada de forma teórica e prática.
“Sou sem terra / sou pobre / sou negão / sou revolução” (Raumi Souza, músico e membro do MST)
A palestra da Dr. Lindinalva de Paula teve uma simples e indispensável mensagem: Juntas, as mulheres negras andam mais longe. Sozinhas talvez andam rápido, mas mesmo com todos os seus títulos, é cilada. “Seus passos vem de longe”, ela falou, referindo-se a todas as mulheres negras que vieram antes de nós, e possibilitaram esse caminho hoje. Winnie Mandela, Amy Jacques Garvey, Lélia Gonzalez, Assata Shakur, Anna Júlia cooper são algumas delas. Unir mulher e raça significa reconhecer que existem feminismos (em plural). Existe um feminismo que não era branco eurocentrado e que queimava sutiã, já que haviam mulheres que nem usavam sutiã. Esse feminismo completamente desconhece a África, e não tem as mesmas pautas. Creche, por exemplo, não é pauta da feminista branca porque que ela tem acesso à saude básica, e quando engravidava tinha como contratar uma negra pra ajudar. Na periferia e antes, as mulheres negras já eram feministas.
“Não nos tornamos feministas, não sabíamos que estávamos fazendo feminismo o tempo todo”. (Dr. Lindinalva de Paula)
No dia seguinte, a palestra do Dr. Muniz Gonçalves Ferreira também abordou a questão do diálogo do movimento negro com a branquitude, só que de uma perspectiva mais propriamente Marxista. Em contraste com a palestrante anterior, que em momento algum demonstrou valor na colaboração politica entre mulheres negras e feministas brancas, ele argumentou que apesar da posição de inegável branquidade da qual Marx e Engels falavam, eles não reproduziam o racismo de seu tempo. Pelo menos não depois de um certo período de suas carreiras. Portanto, pra ele, não ha contradição alguma em adotar as filosofias desses pensadores na luta antirracista, ou Pan-Africanista.
Antes do curso começar, inscritos e inscritas receberam um email com o video de um debate que mostra claramente a tensa divergência dentro do movimento Pan-africanista entre Afrocêntricos e Marxistas. O Eurocentrismo, como uma visão do mundo onde o racismo é colocado em prática, não tem espaço na doutrina pan-africanista. Enquanto Afrocêntricos acreditam que se reivindicar Marxista significa dar esse espaço para uma doutrina Eurocentrica, Marxistas como Dr. Muniz Gonçalves Ferreira acreditam que Marx e Engels superaram seu Eurocentrismo herdado, e lutaram contra o racismo.
“Marx e Engels eram racistas?”, pra o Dr. não. Sem duvida eles estudavam textos de pessoas contaminadas pelo “etnocentrismo”; como Hegel, que acreditada que a história mundial era um processo evolutivo do oriente em direção ao ocidente, concluindo que a Africa, por ter um povo sem estado/civilização, não tinha historia. Eles eram dois intelectuais não só europeus, mas alemães, em um período colonial e escravagista que oprimia até as periferias de seu próprio continente (os eslavos). Mas eventualmente eles se uniram à luta contra a escravidão, e contra o colonialismo.
Se a luta de Marx e Engels contra a escravidão e o colonialismo foi de fato um ato antirracista ficou em aberto. Eles se posicionaram a favor de revoltas anti-coloniais na India e na China, as defendendo como estratégias proporcionais a violência do capitalismo e do colonialismo. Também defenderam o Norte na guerra civil Norte Americana, denunciando o jornalismo tendencioso na Inglaterra que tinham interesses econômicos na produção de algodão no Sul. Marx até “deixou” sua filha casar com um afro-descendente haitiano. Isso é o que significa ser antirracista no século 19, mesmo que esses não sejam mais nossos padrões para determinar se alguém é racista ou não hoje. Infelizmente, ele insinuou que o racismo antigamente era mais palpável, e que nosso critério pra categorizar racismo hoje em dia é subjetivo; basta falar que “o Candomblé é do diabo”.
Essa leitura não funciona pra todos. Um membro da audiência questionou no bloco de perguntas se esses argumentos são o suficiente pra determinar se alguém era ou não era racista. Ser abolicionista, naquela época, era um posicionamento mantido por muitos que tinham interesses longe de ser a destruição da supremacia branca. Ter um familiar negro também não significa nada, já que até Bolsonaro tentou usar esse argumento pra afirmar que não é racista. Outros trouxeram a questão do racismo que persistiu após revoluções socialistas em Cuba e na Russia. E a organização Pan-africanista Afrocêntrica Reaja ou será Mortx pediu para ter sua bandeira removida do evento, mas mantendo relações cordiais e organizadores do curso demonstrando completo apoio à VI Marcha Internacional Contra o Genocídio do Povo Negro que aconteceu 4 dias depois, dia 25 de Agosto, e à campanha “Não Vote, Reaja!”.
Dês do século 19, o racismo não deixou de ser palpável. Do genocídio hospitalar, necropolítica, encarceramento em massa, à violência policial, nossos critérios para denunciar racismo ainda segura um peso imenso nos corpos de negros e negras no nosso país. Um Marxismo que não seja antirracista é possível, mas para o palestrante, ser marxista sem ser antirracista é uma apropriação do termo. Um antirracismo que não seja Marxista é inquestionavelmente abraçado, já que o nosso objetivo é a emancipação humana e lutar contra todas as formas de opressão. Não precisamos ser Marxistas pra ser anti-capitalistas. Outras pautas anti-capitalistas são bem vindas.
Dr. Silvio Luiz de Almeida, o palestrante não só do dia seguinte mas dos 3 dias seguintes do curso, apresentou uma perspectiva diferenciada sobre a relação do Eurocentrismo com o Marxismo. O que o Marxismo e o Pan-africanismo tem em comum é que são ideologias eficazes ao lidar com momentos históricos de conflito. Não é possível essencializar as duas ideologias. Não existe homogeneidade, existe história. O movimento da História é de transformação e conflito.
Alguns falam que não querem ler autores brancos, mas “quem nos mata só tem a ganhar com isso”. “Eles são horrorosos mesmo”, ele disse, mas não é coerente ler Fanon sem ler Hegel, por exemplo. Mesmo Hegel tendo seus posicionamentos extremamente etno/euro-cêntricos e inegavelmente racistas, foi ele também que nos apresentou a dialética entre mestre e escravizado.
W.e.b. Du Bois foi o primeiro negro com doutorado de Harvard. Sem a teoria, a prática se submete ao imediato. Mas o Marxismo não tem nada a ensinar ao trabalhador. “Teoria da Greve?” Unir teoria e prática, intelectuais e políticos, significa unir a pauta de compreensão com a prática política, já que a transformação do mundo depende de nós entendermos o mundo.
Ao mesmo tempo, a ação transformadora transforma o praticante: Praxis. O futuro deve ser construído e pode ser transformado. Em meio de muitos fantásticos exemplos e analises, talvez o mais impactante exemplo de união de teoria e pratica, práxis, e transformação, foi a apresentação do conceito de naturalização da condição de explorado.
Naturalizar a condição social do trabalhador acontece pela ideologia Capitalista. Naturaliza-se sua condição dentro do sistema pela divisão social do trabalho, que depende da raça e do gênero. Essas relações sociais são concretas. São relações sociais que dão sentido para as coisas. A relação entre África, raça, escravidão, e negro, portanto, é uma socialização. Raça em si é uma criação histórica. O racismo criou o negro, e criou sua antítese, o branco. A luta contra o Eurocentrismo, uma coisa que não viabiliza uma vida com dignidade, é uma luta contra a naturalização da opressão racial na condição social do trabalhador. Por isso, o Pan-africanismo é uma compreensão necessária da luta de classe.
Jal Souza, um dos ouvintes da palestra, explica esse fenômeno maravilhosamente a partir de sua perspectiva pessoal:
“Enquanto os filhos da elite e dos pequenos burgueses estudam para elevar o pensamento crítico, os jovens da classe trabalhadora estão empenhados em aumentar o pequeno lucro da família, e portanto, não se permitem ao desenvolvimento intelectual. Recordo de uma juventude, pobre financeiramente, onde abrir um livro era visto como um ato de puro entretenimento e preguiça, pois, não ha valor reconhecido naquelas palavras, mas sim desprezo. Aquele tempo gasto com leitura deveria ser empregado em um trabalho remunerado. A medição da sabedoria é medida pela capacidade de ganhar dinheiro, não pelo conhecimento. A irrelevância do estudo e valorização do trabalho básico e braçal faz com que os meninos e meninas das periferias não se enxerguem em instituições de ensino. Portanto, ocupam os postos de trabalhos de pior remuneração e maior esforço físico, sem representação nas organizações políticas, e sem saber reivindicar e conquistar direitos. Permitindo assim, que os homens brancos e ricos, os maiores interessados em manter os mecanismos do sistema vigente, decidam o futuro de todos.” (Jal Souza)
Dia 23 de Agosto foi o lançamento do livro O Que é Racismo Estrutural? do Dr. Silvio Luiz de Almeida, na Senzala do Barro Preto.
O espaço cultural Senzala do Barro Preto é sede do bloco afro Ilê Ayiê, “uma entidade carnavalesca que funciona como centro cultural no bairro do Curuzú, ensinando e difundindo entre os moradores da localidade e regiões próximas à identidade africana, mostrando com orgulho o poder da ancestralidade, religiosidade e construção dos negros no Brasil e internacionalmente.” (Jal Souza)
Enquanto o Marxismo faz contato com a realidade furando a ideologia, o racismo estrutural é o tecido social que sustenta instituições. Podemos avançar em contextos isolados institucionais, sem nem começar a mudar essa estrutura. O racismo não constitui apenas de ações conscientes, mas também das inconscientes, as do nível econômico, político e subjetivo. Aliás, a “demonizaçāo” das culturas africanas leva o negro perder sua identidade e a aceitar a estrutura como natural e imutável.
A performance do grupo indígena Ybytu Emi trouxe a pauta artística, musical, e teatral como expressão das raizes entrelaçadas da comunidade indígena e negra brasileira. Nítido ficou o entrelaço dos índios na vanguarda da proteção da cultura africana no Brasil, no passado, e das religiões afros preservando a cultura indígena, no presente.
E por fim, o ultimo dia de palestra aconteceu na Ordem dos Advogados do Brasil, uma instituição onde discutia-se a abolição da escravatura no Brasil. Dr. Silvio Luiz de Almeida novamente compartilhou um discurso comovente e inspirador, dessa vez sobre o legado do pensador, artista, e agora oficialmente advogado, Luiz Gama.
A escravidão tem momentos diferentes, e Luis Gama viveu durante o mais brutal deles. Ele era advogado pra pessoas escravizadas, e acusava o poder público, o império, colocando na imprensa e usando a opinião pública no seu interesse. Em 1881 houve um linchamento de 4 escravizados que ele considerava heróis. Aquelas pessoas foram linchadas porque mataram o “senhor”. Luis Gama corajosamente afirmou publicamente que é importante ser radical contra um mal que é mais radical ainda, e que esses escravizados mataram em legítima defesa. Matar senhor de engenho é legítima defesa. Isso o levou a ser perseguido. Sua historia é uma resistência ativa.
Luiz Gama é uma idéia. Uma idéia que se materializou ali naquele momento, naquela mesa na AOB. “A história dele esta em cada um e uma de nós.” (Dr. Silvio Luiz de Almeida)
é militante anti-fascista/decolonial, e feminista interseccional. Ela edita o site Gods and Radicals.
“Everyone talks about spring and summer being the outdoor months, and as much as I adore the cycles of nature, this is truly the time to get yourselves out of doors and immerse yourself in nature. This is the time to learn of nature and all of the hidden delights.”
From Emma Kathryn
‘Look deep into nature, and then you will understand everything better.’
~ Albert Einstein
The the darker months are almost upon us, and as you know, it is my favourite time. Everyone talks about spring and summer being the outdoor months, and as much as I adore the cycles of nature, now is truly the time to get yourselves out-of-doors and immerse yourself in nature. This is the time to learn of nature and all of the hidden delights.
Even for witches, there is always something new to be discovered. Perhaps that is the truest definition of what witchcraft is – uncovering the secrets of nature.
Sunday just past, this witch went walking, looking for those magical plants that can unlock the secrets of soul flight. And though none could be found, there were other hidden delights that set the soul ablaze.
It was my partner’s idea to go out early that morning. He’s an angler, a fisherman, and the river is his stomping ground.
The river is about a ten minute walk from my home. It’s one of those places that is split in two, a liminal space, if you will. If you head towards the retail park and just along the side of it, you can get to the Riverside Walk. It is nice there, if you like your nature a little more tamed, a little more controlled. The tarmacked path cuts through trees and bushes, but then opens on one side to reveal the river. There are benches that overlook the marina, and then you can cross the bridge and head into town towards the castle and the Riverside Park.
But for those of us who prefer the wild, there is a different side to the river.
You used to be able to go under the road bridge and across the train tracks to get to the river, but the gates there are welded shut now – closed for safety reasons we are told, but I’m guessing the real reason is money related. Anyway, you can still get to the wild river, you just have to cross the scrapyard now.
If you head away from the town centre, following the flow of the river, you go under a rail bridge and come to a small stream that joins the river. There’s a bridge across the stream, but nowadays it is blocked off in the middle, for the land on the other side is owned by British Sugar and we are not allowed there.
But for those of us who have grown up here, especially those who grew up on the council estates, the river was our playground as youngsters. We went where we pleased. Some of us still do. Nowadays though, we tell our children to stay away from the river, for I feel there is much lost, from one generation to the next and some of that, heck, most of that is knowledge. That’s progress for you I suppose, but when we were kids, we spent those lazy summer days at the river. The braver ones amongst us, usually the lads, would jump into the cold waters, usually from off one of the bridges, but us others would paddle. Most if not all of our parents were poor, the working kind of poor, and back then it was normal to be left alone or with an older sibling while they went out to work. That’s why we got away with so much more in those days.
However on this day, my partner and I didn’t cross the stream here. He knows another way for he knows this place better than I. So we made our way alongside the stream, pushing through brambles and thistles and nettles, the paths of his youth long overgrown and little used, if at all, now. More than once thorns, wickedly sharp, would scratch me, even through denim, and the nettles were higher than my waist, but still we pushed on.
Everything requires a sacrifice.
Of some sort at least, and in any case, the discomfort was momentary and soon forgotten. There’s a disused bridge, crumbling and overgrown and we crossed the stream this way. It was almost like being in a fairy tale, what with the crumbling brickwork and concrete, bindweed, brambles and hawthorn and the grey sky above us.
I can’t really describe where we came out. There were enclosed meadows, and smaller areas of thick grass as well as marshy areas. The only way to tell where those boggy patches are is by the grass that grows in such places. Here thick green reeds shoot up, and it would be easy for those not used to such areas to end up muddy and wet.
As we walked, in the distance I spotted the unmistakable lope of a fox. He was some way off, but still, I pointed him out and we watched it for a few seconds before moving on. We walked on for a while until, about fifty metres in front we spotted another. We were down wind of it, and it and so remained undetected.
It was hunting. We watched as it would leap into the air, coming down hard with its front paws. Then it would stand still, it’s big bushy tail, red with a white tip, swaying, almost cat-like as it listened to where it’s prey hid. Then all of a sudden it would leap into the air again. Either it grew bored or its prey had managed to escape because after around five minutes the fox stopped for a scratch and a lie down. When it finally saw us, it turned and disappeared through the trees.
Watching that, the world of the everyday seemed a million miles away. It was a profound, sacred experience. Perhaps this is magic itself, that connection to the land, to nature. To the real. Sometimes in modern Paganism, I find this experience is what is lacking.
‘You can’t go around building a better world for people. Only people can build a better world for people. Otherwise it’s just a cage.’
~ Terry Pratchett, Witches Abroad
In the last couple of weeks, the hot topic in the Pagan and witchcraft sphere has been the Witch Starter Kits, produced by the fragrance brand Primrose, which were going to be sold by Sephora. Well, the Witch community was divided., and after a lot of backlash, the product has been scrapped. Some were appalled that a company were appropriating their religion, their spirituality, whilst others saw the kits as a good thing, a way to reach those who might have no other option open to them.
I’m not even going to get started on what I think of the situation, though I will say that I think the discussions on both sides misses the point.
Whether or not the makers were appropriating witchcraft is neither here nor there, at least that’s how I see it. After all, that’s what the Capitalist State does. Everything is a commodity, everything is for sale. Nothing is sacred.
Witchcraft is already appropriated and sold. Look at all of the mass-produced tat, probably made somewhere by brown people with little or no worker rights. I went to my local Pagan Pride this year, and whilst I had a great time and bought a print from a local artist, there were so many stalls flogging cheap resin statues made in China, or the obligatory tumbled stone, or cheap and perfumed incense, stuff you could buy at any New Age shop.
The point is, none of that shit is real. Not really. We don’t need it for our witchcraft practise. We only need ourselves and, of course nature. Those experiences out by the river were real. It is difficult to describe, that feeling that you are home, that you could indeed spend hour upon hour out there. Time seems to move differently there. It seeps and pools here and stretches out there, so that you lose all sense of time. You think an hours passed and really, it’s been two or three.
That is real.
And everyday, our access to these areas are restricted. When all the land is lost, how will we connect to what is real? Then, all of the ‘things’ in the world will not help our crafts. When you have found that, what is real, what speaks to our souls, then you will know what it is I speak of here. And if you already have that connection, then you already know.
As the northern hemisphere begins its descent into the darker months, go out and connect with the land where you live. Find the Real where you are, wherever that may be.
My name is Emma Kathryn, an eclectic witch, my path is a mixture of traditional European witchcraft, voodoo and obeah, a mixture representing my heritage. I live in the middle of England in a little town in Nottinghamshire, with my partner, two teenage sons and two crazy dogs, Boo and Dexter. When not working in a bookshop full time, I like to spend time with my family outdoors, with the dogs. And weaving magic, of course!You can follow Emma on Facebook.
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“The fisher king was never healed, they never meant for us to heal him. They only meant to conceal what we’d been fed, so they concealed him.”
From Christopher Scott Thompson
The fourth in a sequnce of surrealist prophecies written using the divinatory technique of automatic writing (with subsequent revision). The theme of the sequence is the collapse of our global civilization due to uncontrollable climate change, leading to a mass rejection of both faith and reason and the re-enchantment of our world among the ruins of our failed creations. Some of the poems in the sequence are set before the Fall and portray the spiritual and emotional dilemma of our current crisis. Some describe the Fall itself, and the strange changes in thought and perception that will be needed if any are to survive a world in which humanity has been radically de-centered. Some describe the world to come, a world newly alive with gods and spirits yet free of all dogma or fixed belief – a world of beauty and strange magic.
The fourth prophecy explores the horror of living in our world in the last few generations before the Fall, trapped in bare survival as the world begins to slip from its moorings and slide down into strange dreams – a world in which meaning has died and has not yet been reborn. The wage-slave dreams of an apocalyptic wasteland but wakes up to an alarm clock.
Wage-Slave in the Wasteland
Between life and death there is just a breath, pluming out like choking smoke in the cold cracked morning of “not much left.”
Some part of me dreams…
Between life and death there is just a breath in the fresh anger of the frozen morning. Bare bushes burn in a dustland of rusted cars. My eyes stare out across the flat plain and coolly assess if there might be rain. A train approaches, black puffs of coal smoke chugging out angrily into the autumn air. There is a dead dog there, crawling along on broken legs with mindless eyes before the tracks. The scene lacks color, lacks contrast. The air feels thin, but leaves a slick film of grease on the skin. The sun looks parched, fighting to create its own conditions for some new existence that might pierce these clouds. Munitions cook off in the distance with a breakfast crackle as a castle burns.
Some part of me yearns…
But between life and death there is not much difference. A sick horror, and stuck tears. A body exhausted from all the acid years, corroded to almost nothing, holed-up like cheese. A red alarm demands full attention and announces that the morning now pounces upon you with its sharp intentions. The numbers flash, and you crash down from the grotesque fantasies of forgetful sleep to keep faith with cash. Dustland dreams disappear – another morning, another year.
We live here in the wasteland in which the Grail once shined, with no question on the tip of our lips, our gestures false like mimes. The fisher king was never healed, they never meant for us to heal him. They only meant to conceal what we’d been fed, so they concealed him. And what was revealed when they pulled the cloth away was just his worm-wet head.
Alive or dead? Too many days beneath this airless mystery where no soul has history, tied fast to the bedpost of this harsh necessity. I can no longer tell. And worst of all, I’m not even sure I can still recall – was I alive before? Was there, at some point, more?
Christopher Scott Thompson
Christopher Scott Thompson is an anarchist, martial arts instructor, devotee of Brighid and Macha, and a wandering exile roaming the earth. Photo by Tam Zech.