A Library?

 

         Where is Glasgow's anarchist library, we have Glasgow Women's Library, we have Spirit of Revolt Archives of Dissent, but no Glasgow Anarchist Library. We are a big city with a history of radical struggle by the ordinary people. Perhaps a Glasgow Anarchist Library could be the missing link. 

 From stuut.info
October 8, 2023

We are several people who set up a participatory anarchist public library in the center of Brussels because we thought it was important. It’s called La B.O.U.M. , and after many months of preparation, it’s the day of the inauguration : we are happy to celebrate, and to finally start borrowing!

It’s happening at Boom, a self-managed café on rue Pletinckx n°7 in 1000 Brussels, behind the Halles St-Géry.

Saturday, October 21, 2023 4:00-10:00 p.m.

Program :
-4 p.m. : workshops, games
-6 p.m. : presentation of the library
-7 p.m. : Spanish inn
-8:30 p.m. : concert
+ surprise

If you want to participate in the organization
contact : bibli-anar-bxl@proton.me

Visit ann arky at https:/spiritofrevolt.info  

Auschwitz-Disneyland.

      I post this article in full  because I think, with clarity, it puts into words what so many of us think and feel, but can't quite put it together. Also as the writer says, the audacity of linking those two words, Auschwitz and Disneyland will create a shock among those conditioned minds.

     It is an anonymous article taken from The Anarchist Library, a wonderful Aladdin's Cave of anarchist texts.

Auschwitz-Disneyland

I live in Auschwitz-Disneyland. I make sure that all my papers are in order,
I document my existence on social networks,
        I apply for grants and loans. I wear clothes that express who I am, I am a walking billboard, a name tag, I pick a style. I take a train, a subway, my car, un Bixi[1], it's so convenient. I take a shower, I smell good, according to the ads this foaming gel makes me irresistible. Auschwitz-Disneyland is the countryside in the city, the city in the suburb, and the suburb in the countryside. Auschwitz-Disneyland is naked life in one's Sunday best, the hegemony giving itself the answer. In Auschwitz-Disneyland, “holidays make you free.” In Auschwitz-Disneyland, we order at the drive-through, we studying by distance learning, and we shop online.
      In Auschwitz-Disneyland, “water comes from the tap and food comes from the supermarket”, food found in the skip also comes from the supermarket. Spectacular capital of Biopower and the bio-political Spectacle: Auschwitz-Disneyland is the name of the metropolis and that of the empire. Auschwitz-Disneyland is not synonymous with the Spectacle, but rather, that which the Spectacle prevents us from keeping our distance from. Auschwitz-Disneyland is not civil war, but the denial of civil war to such a degree that it becomes a weapon. Auschwitz-Disneyland does not call itself Auschwitz-Disneyland, it is called: Montréal, Burlington, Club Med, the Univerisity of Québec in Montréal, Athens, Amiens, Dix-Trente, Bagram, Oakland, Bois-des-Fillions, and I'm skipping some. The inhabitants of Auschwitz-Disneyland are citizens. In the aftermath of a riot, the citizens come out of their condominiums armed with brooms. Living in Auschwitz-Disneyland is an anaesthetic experience, which deprives us of the beauty and possibility of sensory experience.
     I wouldn't know how to say exactly how this all started, if it was domestication, patriarchy, agriculture, the State, cities, symbolic culture. There is also this god from the desert, jealous and terrible liar whose promise is no stranger to the hegemony of Auschwitz-Disneyland. This god, who could not have been so hideously jealous and a horrible liar if he had really been alone, managed to convince his disciples that he was the only god and that nothing that links us to the here-and-now is of importance, that what mattered was elsewhere and he held the key for it. Although we are no longer as loyal to this tyrannical buffoon, we continue to diligently follow his terrible promise. Auschwitz-Disneyland is the objective incarnation of this promise, the absolute negation of the possibility of being here, now. Here-and-now, is no longer here-and-now, it is just next door, out of reach, fenced off, it is a no-man's land that crosses the empire, it is subject to police surveillance at all times. When I try to escape Auschwitz-Disneyland is not to go elsewhere, it is to rediscover the here-and-now. I do not dig a tunnel, but a hiding place, a shelter.
     Auschwitz-Disneyland subjects the world to its empire through use of powerful tools such as reason, technique and grammar. In a world whose ins and outs are contained in symbolic mediations, do not underestimate the power of grammar. Grammar shapes minds and stories, it also brings many prohibitions, of course it is not permissible to join the words “Auschwitz” and “Disneyland” with a hyphen, to try to give them one and the same meaning. In Auschwitz-Disneyland, resistance, like all counter-cultures, has developed a vocabulary of its own, but fails to overcome the enemy grammar; the word “ecocide” will never hold weight against the concept of “economic growth”. The combination of a counter-cultural vocabulary with the authoritarian grammar of mass society can only lead to ridicule, we must see how easily the “New World Order”, “Bilderberg” and “chemtrails” conspirators put an end to any political conversation. Facing the risk of being confined to jargon, it is beneficial to talk through the force of rocks, paving stones, poles...
        Auschwitz-Disneyland is less the Apocalypse in motion, than the negation of this Apocalypse in the service of its expansion. The task falls on the best agents of the Apocalypse of denying the slightest trace of the latter, and to wipe out the unfortunates who had the audacity and recklessness to pronounce its name. It is perhaps no coincidence that Saint Peter became the head of the church by denying Christ three times. If this negation of the Apocalypse returns in the sphere of the spectacular, to specialists, in the private sphere we become all subcontractors. We prefer, most of the time, to deny our desire to end the domination, in favour of a trans-historical oppositional perspective and of 'counter-power'. In doing so, we deny the possibility of abolishing Auschwitz-Disneyland, by contenting ourselves with a space for demonstrations, a zone for free expression, a protest pen. We let go of the gun to better cling to the barricade.
      This mutilated negativity first results in our inability to sustain ourselves without precarity, which also feeds our servitude. This constant management of subsistence denies the possibility of note-worthy experience, of bearing a relationship to the world which is not that of domination.
        A century of industrialisation, continental genocide and four years of trench warfare eradicated everything up until the “possibility of experience.” Then after that, it was relayed by the most horrible images, rats shown alternating with a hated minority; and during that time on other screens, a mouse wearing trousers, going to the restaurant with his girlfriend, driving a car. Since scrapping experience, progress, basing itself on images, has free reign, hiding the cost of what little is given to us, cultivating our dependence, promising us anything. In Auschwitz-Disneyland, progress maintains itself by combining its best gadgets, which form so many layers which capture us like cellophane. Auschwitz-Disneyland merges telecommunications, cybernetics and pornography, and gives us the internet.
     Auschwitz-Disneyland is also the triumph of sustainable development, humanitarian intervention and green capitalism. Divided thought has multiplied to the point of constituting an inseparable heap. New animal torturers are the “finest minds” of cognitive science, and wise European scholars, well-intentioned, try to prove the innocuousness of new molecules that surround us. Where does the baby start and the bathwater finish? The “banality of evil” is also the evil of banality. The dreams of citizens reproduce sadness and the banality of their existence, their interaction is limited to an interface. Another world is possible, you want to laugh. This world is impossible, its end is desirable, that will suffice. Jokers put forward superficial slogans: ecosocialism or barbarism. If it's a matter of choice the answer is too easy, we are not fooled, the 250 known species which have become extinct today are not fooled. If it's a threat, we will respond with a roar, a fierce and wild roar, we will roar with all our strength, we will roar for the 250 known species which became extinct today.
     Auschwitz-Disneyland can provide free education, cover itself with windfarms, eat organic and drive electric cars, the “Princesses' Castle” and her thousands of hideous copies could be made of recycled cardboard, the horror would remain whole. To maintain itself, this world must keep us out of the here, far from the now, outside nature and alien to each other.
       Auschwitz-Disneyland only maintains itself by cultivating this estrangement within us towards others. We share a subway car, without letting it show; we don't look at anyone, we are voluntarily absorbed by some gadgets, some books, some music. When empty-handed, we pretend to be alone, to be somewhere else; we are in the habit. We are mobilised against the presence of the body and against the possibility that it carries. Sometimes this mobilisation fails and the decorations get torn. There are all these cities and suburbs ablaze when the cops execute the “baddies”. There is Sobibor[2] where a dozen prisoners got the camp to revolt: killing the guards, destroying the cells, fleeing into the woods. There's also Woodstock '99[3], Seattle[4] and there is Oka[5].
        A drone flies over a piece of desert, preparing to launch a missile at a truck; we will say that it was carrying some “militants”. A landlord's association decides to analyse the DNA of dog shit that stains their lawns to find and punish those “guilty”. A counterfeit Mickey Mouse gets on stage with a neophyte dictator for the greatest “joy” of children. An Italian atomic energy official gets kneecapped[6]. The war is already here, we know which side to choose. All that's left is to “desert with arms”, to desert with a friend, with at least one friend, a friend, a stranger, a stranger who became a friend, with two friends, five friends. Deserting doesn't necessarily imply going elsewhere, “arms” are not just useful for fighting; deserting implies creating a new relationship to the world, exploring “here” and experimenting “now”, noting the location of enemy devices, making a plan, plans, finding yourself, finding a friend, two friends, five friends. Together we will survive, heal, and of course fight, we will also experiment with this new grammar, better yet this language without grammar, which will put an end once and for all to “Auschwitz-Disneyland.”

[1] ed. – Similar to the 'Boris Bikes' cycle hire scheme.
[2] ed. – Sobibór was a Nazi German extermination camp in Poland.
[3] ed. – The 1999 Woodstock festival near New York ended with rioting.
[4] ed. – Seattle hosted the 1999 World Trade Organisation summit, with big protests and much property damage.
[5] ed. – The 1990 'Oka Crisis' was a 78-day armed stand-off between the Canadian military and Kanesatake indigenous protectors of traditional habitat to be turned into a golf course. Other tribes set up blockades and downed power-lines in solidarity.

[6] ed. – See Rebels Behind Bars; 'We Refuse to Reduce Our Desires...'

Visit ann arky's home at radicalglasgow.me.uk

A LETTER FROM THE PAST.

From the Anarchist Library, an anonymous letter from a worker 1883:

Capital and the Capitalists

What is capital? The harvest of the rich by the sweat of the people.

       Yes, we workers created capital. By our work we increase it every day. And far from profiting from what we have created, we become slaves to it and by making the capitalists richer to our own detriment, we become insufferable. Many workers look to suicide to end this order of things. I think there is a better way.

      What, the capitalist wallows in pleasure and the worker cannot live off the product of his labor. While the former is dancing and feasting, the latter is starving.

        O worker, my brother, you are suffering and the capitalist is laughing at your pains. You die and he insults your corpse. Faced with these blatant facts, you find nothing better than to end your life without caring that on the day of action your brothers in slavery will be missing your support.

        No, you have not thought of that and that is your excuse, but from now on chase these thoughts from your head and feel something different.

        Yes, there is a better way than dying. You have to live in order to prepare the great era of the future. You have to live to see your efforts crowned with success. You have to live to be present at the resurrection of the worker and the death of the capitalist.

        To get there what do we need: Audacity — we have it. Finances — we’ll find it. Sacrifices — we are all ready to give what is dearest to us for the triumph of our ideals.

        Therefore, let’s get to work. Let’s group together — there is strength in union. No half-measures. Think of those who are suffering, whose children demand vengeance. Encourage the weak. Finally, let’s get ready because the hour approaches when we will have to call upon different arguments than those of our corrupt representatives.

        And on that day, no mercy to the masters, like they have shown none to us. Let our battle cry be:

Down with capital.
Crush the capitalists.
Death to traitors and scoundrels.
Long live the Revolution!

— Letter from a worker exploited by capital.

ann arky's home.

MORE THOUGHT FOR THE DAY.

Taken from "The Anarchist Library":  The Indefinite Strike.

           One never locates oneself simply within a movement, but always in relation to it, facing it, perhaps even in opposition to it. Opposing all of that which is incoherent or flimsy, the reflux of despair, where it flows back into emptiness. It's a question of attacking the material and affective conditions that bind us to this world. The return to normality must be rendered not only impossible, but undesirable. To establish a cartography of everything which holds us: flows, forces, affective states, logistics, and supplies. To acquire, across the conspiring weave of our friendships, the insurrectional know-how to rout this world. We've learned the opening letters of the alphabet of sedition: blockading the refineries, the oil depots, the ports. Allowing the streets to fill with garbage and transforming the latter into barricades. Smashing the shop-windows that reflect our absence. The question put to us might just as easily be: how to shut off, definitively, the nuclear reactors? How to turn the strike into desertion? How to care for, nourish, and love one another without leaving this world in peace?

Read the whole piece.

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DOES WORK REALLY WORK???

            An extract from an interesting article called Does Work Really Work. by, L. Susuan Brown, the full article can be found at THE ANARCHIST LIBRARY.  It would be interesting to know your opinions on this one.

           One of the first questions people often ask when they are introduced to one another in our society is “what do you do?” This is more than just polite small talk — it is an indication of the immense importance work has for us. Work gives us a place in the world, it is our identity, it defines us, and, ultimately, it confines us. Witness the psychic dislocation when we lose our jobs, when we are fired, laid off, forced to retire or when We fail to get the job we applied for in the first place. An unemployed person is defined not in positive but in negative terms: to be unemployed is to lack work. To lack work is to be socialIy and economically marginalized, To answer “nothing” to the question “what do you do?” is emotionally difficult and socially unacceptable. Most unemployed people would rather answer such a question with vague replies like “I’m between contracts” or “I have a few resumes out and the prospects look promising” than admit outright that they do not work. For to not work in our society is to lack social significance — it is to be a nothing, because nothing is what you do.

          Those who do work (and they are becoming less numerous as our economies slowly disintegrate) are something — they are teachers, nurses, doctors, factory workers, machinists, dental assistants, coaches, librarians, secretaries, bus drivers and so on. They have identities defined by what they do. They are considered normal productive members of our society. Legally their work is considered to be subject to an employment contract, which if not explicitly laid out at the beginning of employment is implicitly understood to be part of the relationship between employee and employer. The employment contract is based on the idea that it is possible for a fair exchange to occur between an employee who trades her/his skills and labour for wages supplied by the employer. Such an idea presupposes that a person’s skills and labour are not inseparable from them, but are rather separate attributes that can be treated like property to be bought and sold. The employment contract assumes that a machinist or an exotic dancer, for instance, have the capacity to separate out from themselves the particular elements that are required by the employer and are then able to enter into an agreement with the employer to exchange only those attributes for money. The machinist is able to sell technical skills while the exotic dancer is able to sell sexual appeal, and, according to the employment contract, they both do so without selling themselves as people. Political scientists and economists refer to such attributes as “property in the person,” and speak about a person’s ability to contract out labour power in the form of property in the person.

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