We Are The People
Fear In The Time Of Corona [en]
Welcome to the first issue of Harbinger.
This issue is titled F.E.A.R. in the time of Corona because we know and are aware that what is happening at this moment is due to F.E.A.R., and how that F.E.A.R. through coercion and manipulation has destroyed our sense of authority and trust in ourselves and each other.
We are truly concerned at what we have seen take place over the past nine months and believe that if we do not start to address what is truly going on that we will not be able to return to what we recognize as personal freedom.
The thing that appears central, located at the core of this hysteria, is F.E.A.R.. From the very beginnings of civilization, F.E.A.R. has been used as a means of control, this is not a new occurrence. What seems to be new in the time of Corona is the lack of reason and logic held by those we thought of as our GateKeepers. Those who could be relied upon to question everything, the champions of freedom and voice. In this time of Corona even they have allowed their own voice, to be used or taken from them due to F.E.A.R..
Dec 16, 2020
A Field Guide to Wheatpasting
Everything You Need to Know to Blanket the World in Posters [en]
Like graffiti, wheatpasting is a direct action technique for communicating with your neighbors and redecorating your environment. Because it’s easy to mass-produce posters, wheatpasting enables you to deploy a nuanced, complex message at a large number of locations with minimal effort and risk. Repetition makes your message familiar to everyone and increases the chances that others will think it over. If you’re looking for posters to paste up, we offer a wide selection of poster designs to print out or order in bulk.
To make wheatpaste, mix two parts white or whole-grain wheat flour with three parts water, stir out any lumps, and heat the mixture to a boil. When it thickens, add more water; continue cooking it on low heat for at least half an hour, stirring constantly so as not to burn it. Some people add a little sugar or cornstarch for extra stickiness; don’t be afraid to experiment. Wheatpaste, once made, will last for a while if kept in sealed containers, though eventually it will dry up or become rotten—and sealed containers of it have been known to burst, to unfortunate effect. Keep them in a refrigerator if you can.
Dec 8, 2020
Let's try it
with not effort [en]
Cetiosauriscus was a sauropod dinosaur that lived between 166 and 164 million years ago, during the Middle Jurassic. It was a herbivore with a moderately long tail and long forelimbs, compared to other sauropods. It has been estimated at about 15 metres (49 ft) long and between 4 and 10 tonnes (3.9 and 9.8 long tons; 4.4 and 11.0 short tons) in weight. Its only known fossil includes a hindlimb and most of the rear half of a skeleton. Found in Cambridgeshire, England, in the 1890s, it was described by Arthur Smith Woodward in 1905 as a new specimen of the species Cetiosaurus leedsi, which was moved to the new genus Cetiosauriscus in 1927 by Friedrich von Huene. In 1980, Alan Charig proposed the current name Cetiosauriscus stewarti. The fossil was found in the marine deposits of the Oxford Clay Formation alongside many invertebrate groups, marine ichthyosaurs, plesiosaurs and crocodylians, a single pterosaur, and various dinosaurs, including an ankylosaur, stegosaurs, and an ornithopod.
Oct 28, 2020
El grupo Platypus está patrocinando una serie de debates titulada "Política del trabajo". La primera discusión se llevó a cabo en la Universidad de Massachusetts, junto a otras discusiones planeadas en diversos lugares.
Según este grupo:
Se asume, generalmente, que los marxistas y otros izquierdistas tienen la responsabilidad política de apoyar las reformas que mejoren el bienestar de los trabajadores. Pero, las principales figuras de la tradición marxista — como Lenin, Luxemburgo y Trotsky —entendieron también que tales reformas ampliarían la crisis del capitalismo y, potencialmente, intensificarían las contradicciones que podrían afectar negativamente a las condiciones inmediatas de los trabajadores. Por ejemplo, el pleno empleo, si bien es una demanda natural desde el punto de vista de los intereses de todos los trabajadores, también amenaza a las condiciones de producción capitalista (que dependen de un excedente de trabajo disponible), lo que podría poner en peligro el sistema de empleo por completo. A la luz de dichas aparentes paradojas, este panel busca investigar la política del trabajo desde perspectivas izquierdistas. Intentará provocar una reflexión y discusión sobre las ambigüedades y dilemas de la política del trabajo mediante la inclusión de oradores de perspectivas divergentes, algunos de los cuales buscan la abolición inmediata del trabajo y otros buscan aumentar la disponibilidad de oportunidades de empleo. Se espera que esta conversación profundice la comprensión de los problemas contemporáneos que enfrenta la izquierda en sus luchas para construir una política adecuada para la autoemancipación de la clase trabajadora.
May 5, 2020
Writing a Book
With no intention [en]
Mar 31, 2020
This section discusses what anarchists get up to. There is little point thinking about the world unless you also want to change it for the better. And by trying to change it, you change yourself and others, making radical change more of a possibility. Therefore anarchists give their whole-hearted support to attempts by ordinary people to improve their lives by their own actions. We urge "emancipation through practical action" recognising that the "collective experience" gained in "the collective struggle of the workers against the bosses" will transform how they see the world and the world itself. [Bakunin, The Basic Bakunin, p. 103] Ultimately, "[t]he true man does not lie in the future, an object of longing, but lies, existent and real, in the present. [Stirner, The Ego and Its Own, p. 327]
Anarchism is more than just a critique of statism and capitalism or a vision of a freer, better way of life. It is first and foremost a movement, the movement of working class people attempting to change the world. Therefore the kind of activity we discuss in this section of the FAQ forms the bridge between capitalism and anarchy. By self-activity and direct action, people can change both themselves and their surroundings. They develop within themselves the mental, ethical and spiritual qualities which can make an anarchist society a viable option. As Noam Chomsky argues:
Jan 30, 2019
So far this FAQ has been largely critical, focusing on hierarchy, capitalism, the state and so on, and the problems to which they have led, as well as refuting some bogus "solutions" that have been offered by authoritarians of both the right and the left. It is now time to examine the constructive side of anarchism – the libertarian-socialist society that anarchists envision. This is important because anarchism is essentially a constructive theory, in stark contradiction to the picture usually painted of anarchism as chaos or mindless destruction.
In this section of the FAQ we will give an outline of what an anarchist society might look like. Such a society has basic features – such as being non-hierarchical, decentralised and, above all else, spontaneous like life itself. To quote Glenn Albrecht, anarchists "lay great stress on the free unfolding of a spontaneous order without the use of external force or authority." ["Ethics, Anarchy and Sustainable Development", pp. 95-117, Anarchist Studies, vol. 2, no. 2, p. 110] This type of development implies that anarchist society would be organised from the simple to the complex, from the individual upwards to the community, the bio-region and, ultimately, the planet. The resulting society, which would be the outcome of nature freely unfolding toward greater diversity and complexity, is ethically preferable to any other sort of order simply because it allows for the highest degree of organic solidarity and freedom. Kropotkin described this vision of a truly free society as follows:
Jan 30, 2019
The socialist movement has been continually divided, with various different tendencies and movements. The main tendencies of socialism are state socialism (Social Democracy, Leninism, Maoism and so on) and libertarian socialism (anarchism mostly, but also libertarian Marxists and others). The conflict and disagreement between anarchists and Marxists is legendary. As Benjamin Tucker noted:
"it is a curious fact that the two extremes of the [socialist movement] . . . though united . . . by the common claim that labour should be put in possession of its own, are more diametrically opposed to each other in their fundamental principles of social action and their methods of reaching the ends aimed at than either is to their common enemy, existing society. They are based on two principles the history of whose conflict is almost equivalent to the history of the world since man came into it . . .
"The two principles referred to are AUTHORITY and LIBERTY, and the names of the two schools of Socialistic thought which fully and unreservedly represent one or the other are, respectively, State Socialism and Anarchism. Whoso knows what these two schools want and how they propose to get it understands the Socialistic movement. For, just as it has been said that there is no half-way house between Rome and Reason, so it may be said that there is no half-way house between State Socialism and Anarchism." [The Individualist Anarchists, pp. 78-9]
Jan 30, 2019
The short answer is, no, it is not. While a diverse tendency, the individualist anarchists were opposed to the exploitation of labour, all forms of non-labour income (such as profits, interest and rent) as well as capitalist property rights (particularly in land). While aiming for a free market system, they considered laissez-faire capitalism to be based on various kinds of state enforced class monopoly which ensured that labour was subjected to rule, domination and exploitation by capital. As such it is deeply anti-capitalist and many individualist anarchists, including its leading figure Benjamin Tucker, explicitly called themselves socialists (indeed, Tucker often referred to his theory as "Anarchistic-Socialism").
So, in this section of our anarchist FAQ we indicate why the individualist anarchists cannot be classified as "ancestors" of the bogus libertarians of the "anarcho"-capitalist school. Rather, they must be classified as libertarian socialists due to their opposition to exploitation, critique of capitalist property rights and concern for equality, albeit being on the liberal wing of anarchist thought. Moreover, while all wanted to have an economy in which all incomes were based on labour, many also opposed wage labour, i.e. the situation where one person sells their labour to another rather than the product of that labour (a position which, we argue, their ideas logically imply). So while some of their ideas do overlap with those of the "anarcho"-capitalist school they are not capitalistic, no more than the overlap between their ideas and anarcho-communism makes them communistic.
Jan 30, 2019
Anyone who has followed political discussion on the net has probably come across people calling themselves "libertarians" but arguing from a right-wing, pro-capitalist perspective. For most people outside of North America, this is weird as the term "libertarian" is almost always used in conjunction with "socialist" or "communist" (particularly in Europe and, it should be stressed, historically in America). In the US, though, the Right has partially succeeded in appropriating the term "libertarian" for itself. Even stranger is that a few of these right-wingers have started calling themselves "anarchists" in what must be one of the finest examples of an oxymoron in the English language: "Anarcho-capitalist"!!!
Arguing with fools is seldom rewarded, but to let their foolishness to go unchallenged risks allowing them to deceive those who are new to anarchism. This is what this section of the FAQ is for, to show why the claims of these "anarchist" capitalists are false. Anarchism has always been anti-capitalist and any "anarchism" that claims otherwise cannot be part of the anarchist tradition. It is important to stress that anarchist opposition to the so-called capitalist "anarchists" do not reflect some kind of debate within anarchism, as many of these types like to pretend, but a debate between anarchism and its old enemy, capitalism. In many ways this debate mirrors the one between Peter Kropotkin and Herbert Spencer (an English capitalist minimal statist) at the turn the 19th century and, as such, it is hardly new.
Jan 30, 2019