Paris Commune.

 

 

               Anarchist history is varied and exciting and on many occasions has changed society dramatically. The Paris Commune is just one example and well worth remembering and celebrating, even if the end was a bloody massacre. The spirit lives on. This from SubMedia, with the promise of more to come.

                    

                     It is worth remembering the Spirit of Revolt is probably the largest archive of Anarchist and Libertarian Socialist history and memorabilia in Scotland. Why not have a browse.  

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St. Imier.

 

150 years on, St Imier is thriving

             

          July 19th sees the first sessions of a five-day celebration of anarchist thought in the Swiss border town that hosted the visionaries of a definitive, and historic, break with Marxism.
         St Imier is as far as history tells, one of those legendary events which would mark the moment in which anarchism finally nailed itself to the extra-Parliamentary path. In the years since Proudhon famously asked What is Property? and declared himself an anarchist in 1840 the movement had, for the most part, been travelling alongside and debating with more statist positions, most famously through the First International, to which famous libertarian intellectuals such as Mikhail Bakunin and Peter Kropotkin belonged.
         But in the wake of the defeat of the Paris Commune in 1871, amid increasing political rancour between Bakunin and the more authoritarian tendencies rallied around Marx, both Bakunin and a second leading anarchist, James Guillaume, were expelled causing an irrevocable split.
        The following year two organisations, the Italian Federation and Swiss Jura Federation, went on to organise an alternative international congress – St Imier. A veritable who’s who of the time’s famous anarchist organisers from Errico Malatesta to Jean-Louis Pindy were part of delegations from Spain, Italy, France, the US and Switzerland, which passed four key resolutions:

1. A rejection of the increasingly authoritarian and centralised nature of the First International,
2. A pact of friendship to stand against such authoritarian behaviour in future,
3. A declaration that the proletariat’s first duty was to destroy all political power, including the party form,
4. That the task of emancipation could only be carried out through the free federation of all producer groups, based upon solidarity and equality.

          That declaration, spread across the continent in the following weeks, months, and years, would go on to form a core of anarchist thought in Europe.

Continue READING

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Black flag.

        Lots of people recognise the Black Flag, but not so many are aware of its origins or the thoughts behind the choice. It's a symbol that is unmistakably anarchists, but where did it come from?
        Maurice Dommanget, claims Louise Michel was among the first to announce the black flag as a symbol of the anarchist movement, though there is some evidence of the Black Flag being present at earlier revolts, riots and revolutionary actions. At the twelfth anniversary of the outbreak of the Paris Commune Louise Michel made speech stating;

“No more red flags, wet with the blood of our fighters. I will raise the black flag, in mourning for our dead—and for our illusions."

Newspaper coverage depicting Louise Michel at a rowdy demonstration on March 9, 1883.

       An excellent article on the history of the Black Flag here on Crimethinc: 

       In the first article in this newspaper, entitled “The Premier of the Black Flag: To Anarchists,” the editors spelled out their aspirations:

           Is there a need for a program when we take the title “The Black Flag” for our newspaper; are we not already indicating what our course of action will be? In taking this title, we were inspired by the local history of the city of Lyon, because it is on the heights of Croix-Rousse and Vaisse that the workers, driven by hunger, displayed it for the first time, as a sign of mourning and revenge, and thus made it the emblem of social demands. By taking this title, therefore, it means that we will always be on the side of the workers against the exploiters, on the side of the oppressed against the oppressors.
         It is a commitment that we will not fail, taking inspiration from the campaign that our predecessors started with The Social Duty, The Revolutionary Standard, and The Struggle; we will see The Black Flag fly at the front in the assault that the anarchists carry out against this corrupt old society, which is already trembling on its foundations; an organ of struggle and combat, The Black Flag will wage war on all the abuses, all the prejudices, all the vices, all the hypocrisies, which, under the name of social institutions, are currently joining forces to delay the fall of this rotten old world, which, left to its own devices, would soon collapse under the weight of its infamies.
         Supporters of absolute freedom, we will wage war on all those pseudo-liberals, makers of laws, who only understand freedom when it is well regulated, for we believe that freedom is only real if it is unhindered; we will wage war on laws, codes, judges, police officers, and all institutions, in the end, whose real goal is to restrict this freedom, which we proclaim so loudly, and to promote the exploitation of the masses by a privileged minority.

Tina Modotti, “Woman with Flag”—a photograph of a woman walking “with the black flag of the Anarcho-Syndicalists” in Mexico City in 1928.

Read the full article HERE: 

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The Struggle Continues.

      We the ordinary people have a history we can be very proud of, and we should do what we can to remember those who helped make that proud history. We should tell their stories and keep their ideas alive, we are still struggling to achieve their ideas and dreams. Their lives can inspire us and point us in the right direction, the lives they lived should not be in vain. There are those today who are writing that rich history of the ordinary people in their struggle for justice and freedom, we must offer up our solidarity. It is our duty to carry that battle forward for that better world for all. The final chapter in that history will be our victory over injustice, exploitation, authority, poverty and wars.

From Roar Magazine.

• ROAR Collective

      From the barricades of the Paris Commune to anti-colonial resistance in the South Pacific, Louise Michel was one of the most important revolutionaries of the 19th century.

       Louise Michel, born on 29 May, 1830, is today remembered as one of the most influential and charismatic revolutionaries of the 19^th century. Her role in the Paris Commune of 1871 — first in the ambulance service and later on the front lines with the National Guard fighting against the Versailles troops — eventually led to her capture and deportation from France to a penal colony in New Caledonia.

It was during her exile that Michel turned towards anarchism, which would continue to dominate her writing and organizing for the rest of her life. In 1880 she was granted amnesty, and upon her return to France she continued her revolutionary activities, writing articles, giving speeches, setting up a soup kitchen for impoverished ex-prisoners who returned from exile, and traveling across Europe delivering her revolutionary message to large audiences. In 1890 she opened the International Anarchist School for children on London’s Fitzroy Square, before returning to France in 1895. Michel died on 10 January, 1905, after which her funeral in Paris was attended by more than 100,000 people.

      Michel’s revolutionary defiance is clearly expressed in her defense speech before the 6^th council of war after her capture during the defeat of the Paris Commune:

I do not wish to defend myself, I do not wish to be defended. I belong completely to the social revolution, and I declare that I accept complete responsibility for all my actions. I accept it completely and without reservations.

You accuse me of having taken part in the murder of the generals? To that I would reply Yes, if I had been in Montmartre when they wished to have the people fired on. I would not have hesitated to fire myself on those who gave such orders. But I do not understand why they were shot when they were prisoners, and I look on this action as arrant cowardice.

As for the burning of Paris, yes, I took part in it. I wished to oppose the invader from Versailles with a barrier of flames. I had no accomplices in this action. I acted on my own initiative.

I am told that I am an accomplice of the Commune. Certainly, yes, since the Commune wanted more than anything else the social revolution, and since the social revolution is the dearest of my desires. More than that, I have the honour of being one of the instigators of the Commune, which by the way had nothing–nothing, as is well known–to do with murders and arson. I who was present at all the sittings at the Town Hall, I declare that there was never any question of murder or arson.

Do you want to know who are really guilty? It is the politicians. And perhaps later light will be brought on to all these events which today it is found quite natural to blame on all partisans of the social revolution…

But why should I defend myself? I have already declared that I refuse to do so. You are men who are going to judge me. You sit before me unmasked. You are men and I am only a woman, and yet I look you in the eye. I know quite well that everything I could say will not make the least difference to your sentence. So a single last word before I sit down. We never wanted anything but the triumph of the great principles of the revolution. I swear it my our martyrs who fell at Satory, by our martyrs whom I acclaim loudly, and who will one day have their revenge.

Once more I belong to you. Do with me what you please. Take my life if you wish. I am not the woman to argue with you for a moment….

What I claim from you, you who call yourselves a Council of War, who sit as my judges, who do not disguise yourselves as a Commission of Pardons, you who are military men and deliver your judgement in the sight of all, is Satory where our brothers have already fallen.

I must be cut off from society. You have been told to do so. Well, the Commissioner of the Republic is right. Since it seems that any heart which beats for freedom has the right only to a lump of lead, I too claim my share. If you let me live, I shall never stop crying for revenge, and I shall avenge my brothers by denouncing the murderers in the Commission for Pardons….

I have finished. If you are not cowards, kill me!

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No God No Master, Part 1.

      Worth a sit down and view. 

Anarchism: The most vilified political ideology in the history of humanity, the terror of heads of state and the ruling class worldwide, the philosophy that spread like wild fire and kick started revolutionary movements, and sent the message that property is theft, that invented the strike, that pushed for women’s liberation and well the liberation of the whole of humanity, now finally has its own documentary. No God No Master: A history of anarchism is a must see! But don’t watch it alone, gather your friends, neighbours, co-workers, your dad and even grandma, and catch a glimpse of what could be possible if self organized, and stop letting the people up to rule our lives. You can buy all three parts and support the film maker here.

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Workers Now Your History, Louise Michel.

       We should remember our own. On this day in 1883, Lousie Michel,(1830-1905) French anarchist, teacher, medical worker at the Paris barricades, was sentenced to six years in prison and 10 years monitoring, following several bakeries being looted after a large demonstration.

This from Wikipedia:

      During the Paris Commune of 1871, she was active as an ambulance woman treating those injured on the barricades. During the Siege of Paris she untiringly preached resistance against the Prussians. On the establishment of the Commune, she joined the National Guard. She offered to shoot Thiers, and suggested the destruction of Paris by way of vengeance for its surrender.

       She was with the Communards who made their last stand in the cemetery of Montmartre, and was closely allied with Théophile Ferré, who was executed in November 1871. Michel dedicated a moving farewell poem to Ferré, l’œillet rouge (The Red Carnation). Upon learning of this loss, Victor Hugo dedicated his poem Viro Major to Michel. This ardent attachment was perhaps one of the sources of the exaltation which marked her career, and gave many handles to her enemies.

       In December 1871, she was brought before the 6th council of war, charged with offences including trying to overthrow the government, encouraging citizens to arm themselves, and herself using weapons and wearing a military uniform. Defiantly, she vowed never to renounce the Commune, and dared the judges to sentence her to death.^[3] Reportedly, Michel told the court, “Since it seems that every heart that beats for freedom has no right to anything but a little slug of lead, I demand my share. If you let me live, I shall never cease to cry for vengeance.” ^[4]

    She spent twenty months in prison and was sentenced to deportation. At this time the Versailles press gave her the name la Louve rouge, la Bonne Louise (the red she-wolf, the good Louise).

The text of the L’œillet rouge"^[5] is as follows:^[6]

If were to go to the black cemetery

Brothers, throw on your sister,

As a final hope,

Some red 'carnations' in bloom.

In the final days of Empire,

When the people were awakening,

It was your smile red carnation

which told us that all was being reborn.

Today, go blossom in the shadow of the black and sad prisons.

Go, bloom near the somber captive,

And tell him/her truly that we love him/her.

Tell that through fleeting time

Everything belongs to the future

That the livid-browed conqueror

can die more surely than the conquered.

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Workers Know Your History, - The Paris Commune.

        An anniversary that shouldn't go unnoticed, March, 18, 1871 the workers of Paris along with some mutinous National Guardsmen took control of the city and started to build their new world. It has become known as The Paris Commune, or The Commune of Paris, sadly it only lasted until May, 28, 1871. A few months when a desperate grasp for freedom by the people had a tenuous hold. For this attempt at realising a better world, the power of reaction came down hard. The end of May, 1871 saw the streets of Paris run as rivers of blood as the authorities slaughtered in excess of 30,000 people in the city of Paris. For those few months, the workers ruled their own lives, made their own decisions, lived the dream they carried in their hearts. This is something that an authoritarian society will not tolerate at any price, and the price the workers of Paris paid was high indeed. The Paris Commune was probably the first real attempt, by the workers to take control of their own lives, since the start of the industrial age. I'm sure it will not be the last, that dream is still carried in our hearts.

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RED AND BLACK.

       There is nothing like a bit of emotion to get you all fired up. I've seen this show three times and if it comes round my way again, I'll probably go and see it once more. Enjoy.

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THE STATE, EXPERT PURVEYORS OF VIOLENCE.

       These words could apply to the events of today but were written about Ravachol and his times, by Octave Mirbeau  16 February 1848 – 16 February 1917

And this begs the question...

        Who is it --throughout this endless procession of tortures which has been the history of the human race --who is it that sheds the blood, always the same, relentlessly, without any pause for the sake of mercy? Governments, religions, industries, forced labor camps, all of these are drenched in blood. The murder is weary of their laws, their prayers, and their progress. Again just recently, there were the frenzied butchers who turned Paris into a slaughterhouse as the Commune perished. There were pointless massacres, such as at Fourmies where the bodies of innocent women and little kids tried out the ballistic virtues of the Lebels machine gun for the first time. And there are always the mines in which fifty, a hundred, or five hundred poor devils are suffocated, swallowed in a single moment of horrible destruction, their charred bodies never to see daylight again. And there are also the horrid conquests of distant countries where happy races, unknown and peaceful, groan under the boot of that robber of continents, that filthy rapist of forest communities and virgin lands, the western slave trader.

Each footstep taken in this society bristles with privileges, and is marked with a bloodstain; each turn of the government machinery grinds the tumbling, gasping flesh of the poor; and tears are running from everywhere in the impenetrable night of suffering. Facing these endless murders and continuous tortures, what's the meaning of society, this crumbling wall, this collapsing staircase?

We live in ugly times. The misery has never been worse, because it's never been more obvious, and it's never stood closer to the spectacle of wasted riches and the promised land of well-being from which it is relentlessly turned away. Never has the law, which protects only the banks, pressed so hard upon the tortured shoulders of the poor. Capitalism is insatiable, and the wage system compounds the evils of ancient slavery. The shops are packed full of clothing, and there are those who go about completely naked; the indifferent rich are puking up food, while others perish from hunger in their doorways. No cry is heeded: whenever a single, louder complaint penetrates the din of sad murmurs, the Lebels is loaded and the troops are mobilized.

And that's not all.

       A population does not live solely on its stomach. It also has a life of the mind. Its intellectual joys are just as necessary as its physical joys. It has a right to beauty just as it has a right to bread. Indeed, those who could give it its higher pleasures, those who could introduce to the people this vital beauty are treated like public enemies, hunted down as criminals, hounded for being anarchists and beaten like beggars. They are reduced to a solitary life. An enormous barrier separates them from the crowd, by whom they are regarded as repulsive spectacles, and over whom there is spread the enormous, sordid, impenetrable veil of triumphant stupidity. We are witnessing an incredible social moment: at this time, while abundant with great thinkers, the public taste has never been so degraded, nor has ignorance ever enjoyed such base pleasures. Surely, if the hour in which we live is hideous, it is formidable as well: it's the hour of popular awakening. And this hour is full of uncertainty. The patience of the downtrodden and the dispossessed has lasted long enough. They want to live, they want to enjoy, they want their share of all the happiness and sunshine. Whatever the rulers do, reacting to their worst fears, they will not forestall the inevitable course of events. We're touching upon a decisive moment in human history. The old world is collapsing under the weight of its own crimes, and is itself lighting the fuse of the bomb that will blast it all away. This bomb will be all the more terrible because it will contain neither gunpowder nor dynamite. It'll contain compassion and an idea; two forces against which nothing can be done. 

Read the full article HERE:

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"I AM ONE OF MANY".

     One of my favourite quotations, it is from the poem "From the Paris Commune to the Kronstadt Rebellion" by Ken Roxroth.

They shall rise up heroes, there will be many,
None will prevail against them at last.
They go saying each: “I am one of many”;
Their hands empty save for history.
They die at bridges, bridge gates, and drawbridges.
Remember now there were others before;
The sepulchres are full at ford and bridgehead.
There will be children with flowers there,
And lambs and golden-eyed lions there,
And people remembering in the future.

     Today as poverty and repression sink their teeth into our daily lives, as turmoil and anger ravages our hopes, we should always be aware, "I am one of many" and recalling our history remember, "there were others before", but never forget, "none will prevail against them at last".

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INTRODUCTION TO ANARCHY PAGE 5.

     More of the excellent small book by The Anarchist Teapot Collective,  "Your Anarchist Teapot Souvenir- Introduction to Anarchy."  Page 4 left you hanging, read it HERE, and now here is page 5. learn and enjoy.

     --small collectives roaming around eating berries and having a good time without any conception of needing states or government. Their lives were nothing like the constant struggle for survival against hostile nature and other tribes you might imagine. In fact some primitive anarchic cultures have flourished to modern times, but now are facing extinction at the hands of corporations and armies, and the destruction of their ways of life at the hands of aid workers forcing “development” on them.

      Anarchist ideas reflect a basic human desire which can be found throughout history, from Taoism and the Enlightenment to the first consciously anarchist movements in the 19th century. Anarchist demands have influenced most revolutions from the Peasants revolt in England in 1381 to the global uprisings in 1968. However the wish of the people to be genuinely free was always subverted by forces of Control, whether liberal, reformist, Marxist-Leninist or whatever. Just a few examples.

      In the French Revolution of 1789, the anarchist enrages struggled from the beginning with authoritarians and centrists. They created a federalist direct democracy in Paris with self-administrated districs until beheaded by the counter-revolution.

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