Post-Civilization

Post-Civ! A brief philosophical and political introduction to the concept of post-civilization is an interesting read.

Post-civilized thought is based on three simple premises:

1 – This civilization is, from its foundation, unsustainable. It probably cannot be salvaged, and, what’s more, it would be undesirable to do so.
2 – It is neither possible, nor desirable, to return to a pre-civilized state of being.
3 – It is therefore desirable to imagine and enact a post-civilized culture.

I certainly don't agree with the whole thing but I do like its spirit: "We are for an ecologically-focused green anarchism and we are for mutual aid, free association, and self-determination."

Download it here (small PDF file), or try Post-Civ!, a deeper exploration for more detail.

Anti-Capitalist, Anti-statist Goals and Strategies

It should be quite obvious, but apparently it’s not, that we can’t devise an anarchist revolutionary strategy until we have a clear idea of what it is we’re trying to achieve.

Regrettably, there has been a vigorous ban on thinking about the future society we want[...]

This lack of attention to the goal is a tragedy, because although it’s true that we live in potentially calamitous times, what with peak oil, climate warming, and the more general crisis of capitalism, we also live in exciting times. A window of opportunity has opened up to create at long last a decentered world, without capitalism, states, or god, a world of democratic autonomous communities.

There are at least two important reasons for this opening. One is the near total collapse of the prevailing social philosophies which have underpinned capitalism to date. Conservatism is dead, as is liberalism... Neoliberalism this second time around through these past forty years has exposed as probably nothing else could have the absolutely destructive, vicious, murderous, immoral, and insane nature of the practices of capitalists.

A second and perhaps more important reason for this historical opening is the possible demise of capitalism itself. At least one eminent anti-capitalist scholar, Immanuel Wallerstein, believes that world capitalism has reached its limits, and faces structural restraints that it will not be able to overcome. He believes we are entering a period of chaos, a time of transition between capitalism and whatever comes next. Whether he is right or not I guess only time will tell.

But at the very least, we know that the century of the USAmerican Empire is coming to an end, and that even if capitalism survives there will be a period of confusion before a new hegemon can establish itself.
[...]
Fortunately for us, anarchy, humanity, and the world, many anarchists pretty much ignored the ban on imagining the future.
[...]
Actually then, we are not in trouble at all as regards the goal. There is no reason for us to be confused or apologetic about what we want. There is a solid historical consensus on what we want. We want to get the ruling classes off our backs. We don’t want to be exploited or alienated. We don’t want to be slaves. We want to be a self-governing people, free and autonomous.
[...]
There is great power in social organization. Revolution means rearranging ourselves socially.... These social forms [e.g.assemblies, cooperatives] will enable us to escape wage-slavery and embed ourselves instead in cooperative labor. They will enable us to get out of commodity markets and build a world based on mutual aid and gift giving. They will enable us to become a self-governing people, free and autonomous in our local communities, and to establish an association of such communities. This is a plausible, realistic strategy.

You see, it is not enough to seize the means of production. We must take all decision making away from the capitalist ruling class and relocate it into our assemblies. To do so we must shift the focus of our attention to these three strategic sites [neighbourhood, workplace, household], and away from protest politics, identity politics, labor unions, and single issue campaigns, which are not getting us very far toward defeating capitalists and establishing anarchy.

What I like about this particular liberatory anti-statist approach is that it works in the interstices, something talked about more and more these days as the vast juggernauts of states and transnational corporations seem impossible to affect. Not to mention they are the only thing we know at the moment - you can't destroy a company someone works for or the state that pays their social security and expect them to be grateful! We need to create positive alternatives, and we need to make sure our movements practice deeply democratic egalitarian principles.

Although I don't agree with abandoning more-or-less failed strategies like electoral politics, identity politics, marches and rallies etc. (I think they do serve an important purpose) I definitely agree it important to connect movements, and work on alternative strategies. Read the rest of this interesting article by James Herod

Howard Zinn on Anarchism

Abridged from an interview with Ziga Vodovnik:

Ziga Vodovnik: From the 1980s onwards we are witnessing the process of economic globalization getting stronger day after day. Many on the Left are now caught between a "dilemma" - either to work to reinforce the sovereignty of nation-states as a defensive barrier against the control of foreign and global capital; or to strive towards a non-national alternative to the present form of globalization and that is equally global. What's your opinion about this?

Howard Zinn: I am an anarchist, and according to anarchist principles nation states become obstacles to a true humanistic globalization. In a certain sense the movement towards globalization where capitalists are trying to leap over nation state barriers, creates a kind of opportunity for movement to ignore national barriers, and to bring people together globally, across national lines in opposition to globalization of capital, to create globalization of people, opposed to traditional notion of globalization. In other words to use globalization - it is nothing wrong with idea of globalization - in a way that bypasses national boundaries and of course that there is not involved corporate control of the economic decisions that are made about people all over the world.

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ZV: Pierre-Joseph Proudhon once wrote that: "Freedom is the mother, not the daughter of order." Where do you see life after or beyond (nation) states?

HZ: Beyond the nation states? (laughter) I think what lies beyond the nation states is a world without national boundaries, but also with people organized. But not organized as nations, but people organized as groups, as collectives, without national and any kind of boundaries. Without any kind of borders, passports, visas. None of that! Of collectives of different sizes, depending on the function of the collective, having contacts with one another. You cannot have self-sufficient little collectives, because these collectives have different resources available to them. This is something anarchist theory has not worked out and maybe cannot possibly work out in advance, because it would have to work itself out in practice.
[...]
ZV: Most of the creative energy for radical politics is nowadays coming from anarchism, but only few of the people involved in the movement actually call themselves "anarchists". Where do you see the main reason for this? Are activists ashamed to identify themselves with this intellectual tradition, or rather they are true to the commitment that real emancipation needs emancipation from any label?

HZ: The term anarchism has become associated with two phenomena with which real anarchist don't want to associate themselves with. One is violence, and the other is disorder or chaos. The popular conception of anarchism is on the one hand bomb-throwing and terrorism, and on the other hand no rules, no regulations, no discipline, everybody does what they want, confusion, etc. That is why there is a reluctance to use the term anarchism. But actually the ideas of anarchism are incorporated in the way the movements of the 1960s began to think.
[...]
ZV: Do you thing that pejorative (mis)usage of the word anarchism is direct consequence of the fact that the ideas that people can be free, was and is very frightening to those in power?

HZ: No doubt! No doubt that anarchist ideas are frightening to those in power. People in power can tolerate liberal ideas. They can tolerate ideas that call for reforms, but they cannot tolerate the idea that there will be no state, no central authority. So it is very important for them to ridicule the idea of anarchism to create this impression of anarchism as violent and chaotic. It is useful for them, yes.
[...]
ZV: On one occasion Noam Chomsky has been asked about his specific vision of anarchist society and about his very detailed plan to get there. He answered that "we cannot figure out what problems are going to arise unless you experiment with them." Do you also have a feeling that many left intellectuals are losing too much energy with their theoretical disputes about the proper means and ends, to even start "experimenting" in practice?

HZ: I think it is worth presenting ideas, like Michael Albert did with Parecon for instance, even though if you maintain flexibility. We cannot create blueprint for future society now, but I think it is good to think about that. I think it is good to have in mind a goal. It is constructive, it is helpful, it is healthy, to think about what future society might be like, because then it guides you somewhat what you are doing today, but only so long as this discussions about future society don't become obstacles to working towards this future society. Otherwise you can spend discussing this utopian possibility versus that utopian possibility, and in the mean time you are not acting in a way that would bring you closer to that.

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ZV: In your A People's History of the United States you show us that our freedom, rights, environmental standards, etc., have never been given to us from the wealthy and influential few, but have always been fought out by ordinary people - with civil disobedience. What should be in this respect our first steps toward another, better world?

HZ: I think our first step is to organize ourselves and protest against existing order - against war, against economic and sexual exploitation, against racism, etc. But to organize ourselves in such a way that means correspond to the ends, and to organize ourselves in such a way as to create kind of human relationship that should exist in future society. That would mean to organize ourselves without centralize authority, without charismatic leader, in a way that represents in miniature the ideal of the future egalitarian society. So that even if you don't win some victory tomorrow or next year in the meantime you have created a model. You have acted out how future society should be and you created immediate satisfaction, even if you have not achieved your ultimate goal.

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ZV: What is your opinion about different attempts to scientifically prove Bakunin's ontological assumption that human beings have "instinct for freedom", not just will but also biological need?

HZ: Actually I believe in this idea, but I think that you cannot have biological evidence for this. You would have to find a gene for freedom? No. I think the other possible way is to go by history of human behavior. History of human behavior shows this desire for freedom, shows that whenever people have been living under tyranny, people would rebel against that.

Happy May Day 2.0

Capitalism Divides. Mayday Unites


I would argue our most important challenge as progressives is to build bridges between movements. Labour and Environmentalists. Feminists and indigenous peoples. Anti-war and anti-poverty activists. So, in that spirit this post is dedicated to the people, united (we'll never be divided).

Don't miss this article from Common Ground.

If springtime is all about rebirth and resurrection, perhaps it's time we dusted off a much-maligned holiday and upgraded it to May Day 2.0. The bounty from labour and capital is ultimately drawn from the harvest, so why not merge the worker and nature angles? They're a natural fit. We'd still keep Earth Day, but it would be a preliminary event leading up to the planetary celebration on May 1st, when we'd celebrate not just the Earth, but all beings that struggle on it – from the threatened creatures of the coral reefs to the disappearing tigers of Southeast Asia to the sweatshop workers of "free trade zones" to the native survivors of Canadian residential schools to endangered white collar workers.

Also, check out "our history of protest", today's series of amazing posts at Women of Color Blog.

A Selection of May Day 2007 News from around the world:

Canadian Unions need to re-energize:

Issues that were previously championed by labour: poor relief, affordable housing and job-creation initiatives -- tend to be spearheaded by community groups or other advocacy organizations that run outside and without the influence of the labour movement.

US: Wal-Mart Skirting Labour Protections:

The retail giant Wal-Mart exploits weak U.S. labour laws to prevent union formation and violates the fundamental human rights of its U.S. workers, says a report released Monday on the eve of the May Day labour holiday.

IRAQ: The Iraqi labour movement salutes May Day:

May Day is an opportunity for Iraqi working people to sharpen their resolve as they continue struggle for a better Iraq of Human rights, social justices and federal democracy, free from terrorism and sectarianism.

Also GFIW proclaims: "Strong Unions Need Women" and Iraqi communists again call for an end to the occupation.


Palestinian Teachers on Strike

Palestinian teachers have held a one-day strike over unpaid wages prompting the deputy prime minister to suggest that the unity government be disbanded if the Western embargo is not lifted in three months. It is the first time a leader of the six-week-old unity government has made such a suggestion.

PERU: Striking Miners to March on Lima

Peru’s miners began an indefinite strike Monday demanding respect for labour rights. Their main complaint is against the outsourcing of jobs, as 80 percent of the 100,000 workers in the mining industry -- the backbone of the economy – are affected by the phenomenon of subcontracting and outsourcing.

SOUTH AFRICA: "You Have to Work Nine to Ten Times Harder Than a Male Farmer"

As activists focus on the challenges facing workers this May Day (May 1), Martha Moside is calling for attention to be paid to the situation of female subsistence farmers in South Africa.

RUSSIA: Of All, Russian Unions Begin to Lose Members

Squeezed between political change and budgetary difficulties, federal and regional trade unions are beginning to lose large numbers of active members. At many workplaces unions simply do not exist.

Venezuela to hike minimum wage 20% for May Day:

Venezuelan President Hugo Chavez raised the country's minimum wage by 20 percent, setting Latin America's highest pay scale.

More labour news from IPS News, and LabourStart.



Posters from labourhistory.org.za.