Filed under: war-machine | Tags: anti-state, eviction, midwest, occupy, occupy wallstreet, police, st. louis
From Anti-State STL:
“Last night close to 150 people from the occupy movement – ourselves, our friends, and comrades – took over Compton Hill Reservoir Park. Met with overwhelming police force intent on evicting the camp, protesters marched into the streets. Where they were met with batons, pepper spray and fists… at least fifteen were arrested and three hospitalized, with severe facial injuries, concussions, staples and stitches in the head, and broken bones.
Unfortunately the cops’ brutish reaction to last night’s events does not really evoke surprise in us. As the armed thugs of the state and wealthy, they go about their business striving (though often failing) to thwart our attempts to escape our material conditions, even if only for a moment. We feel the state’s presence in our lives on a daily basis, both informing and enforcing our every move.
Nevertheless, we refuse to take a passive position in regards to last night’s events: we will not and cannot sit idly by as they carry on fucking with us. Our antagonism for the police is a bottomless pit, and we cannot easily let the images of our comrades bloodied faces pass from our memories.
If you desire something more than the mundane hellishness of everyday life, if you have any love for those who fight back:
SMASH > ATTACK > OCCUPY > EXPROPRIATE > BLOCKADE
TOTAL SOLIDARITY WITH THE ACCUSED!!!
Links to videos of the evening:
Filed under: war-machine | Tags: anarchy, anti-globalization, black bloc, chris hedges, journalism, living and fighting, occupy, occupy everything, occupy wallstreet, terrorism, the movement of occupations, unitied states, violence
From Crimethinc and the IEF:
To counteract the recent backlash led by professional journalists against diversity of tactics in the Occupy movement, we sought out our comrades from the heart of the black bloc and asked them to tell their side of the story: where they come from, why they participate, how they see the world. Here follows an in-depth personal reflection on why the black bloc is so contemporary and what this means for social movements of all stripes.
The past few months have seen a backlash led by professional journalists against diversity of tactics in the Occupy movement. Rebecca Solnit represented our Dear Occupiers pamphlet as “a screed in justification of violence” simply because it endorsed diversity of tactics. Chris Hedges followed up by calling “black bloc anarchists”—an invented category—“The Cancer in Occupy.”Both allege that a violent fringe is undermining the movement and must be excluded from it.
What is taking place here is a kind of silencing. Defining people as “violent” is fundamentally a way to delegitimize them; Solnit and Hedges feel entitled to spread falsehoods about their political adversaries because their goal is to shut them out of the discussion entirely. That’s why Hedges acknowledges he never spoke to anyone involved in a black bloc in the course of composing his diatribe. Perhaps we shouldn’t expect better from journalists with their own wikipedia pages and glamor shots, who have much to lose should popular movements cease to be managed from the top down.
To counteract this silencing, we sought out our comrades from the heart of the black bloc and asked them to tell their side of the story: where they come from, why they participate, how they see the world. We do not accept the terms set by the mudslingers: our intent is not to compete for ideological legitimacy on a battlefield of abstractions, but to foster mutual understanding grounded in personal experience. As the expression goes, God only knows what devils we are: He can’t know anything else.
God Only Knows What Devils We Are
an apologia for the black bloc from the community that has no community
courtesy of the Institute for Experimental Freedom
Have you ever worn the mask one-two one-two,
(M) to the (A) to the (S) to the (K)
Put the mask upon the face just to make the next day,
Feds be hawkin me Jokers be stalking me,
I walk the streets and camouflage my identity,
My posse in the Brooklyn wear the mask.
My crew in the Jersey wear the mask.
Stick up kids doing boogie woogie wear the mask.
Yeah everybody wear da mask but how long will it last.
That’s why I live illegal
All my life I live illegal
Don’t give a fuck bout the law
When my pockets reaching zero
I’m fresh out the ghost town similar to your town
I’m probably where it goes down
He pretends he tolls down
-Ski Beatz & Freddie Gibbs
or thirteen years, for over a decade, I have donned the black mask. “Seattle”—that word still means “the days the world stood still” to me. “Genoa” still holds more terror and perversity than the North American September 11. In experiencing anonymous collective force, I have gained far more than a diversity of tactics in my tool box. The black bloc is not merely a tactic, as so many anarchist apologists claim; it’s more of an aesthetic development in the art of street confrontation. The black bloc is a methodology of struggle; it goes beyond a single color, and its intelligence reaches beyond the terrain of protests. The black bloc is irreducibly contemporary because only in its opacity can a ray of light from the heavens finally reach us. Allow me to explain.
It’s the summer of 2000. Many of us have given up on both Democrats and Republicans. The sense is that “anti-globalization” poses the only alternative to advanced capitalism. The Democratic National Convention: I am marching, drenched in sweat, through the catacombs that hosted the Rodney King riots. Sadly, the only remnant of those fateful days is a militarized police force that anticipates our every move.
We walk into an enormous play pen—the “free speech zone”—surrounded on all sides by a sea of navy blue wielding pepper balls and batons. Amid the most dreadful speeches and rebellious rock music, we find each other: the stupid, isolated, alienated, and utterly lost children of capital, just beginning our downward spiral—just beginning a precarious life, without promise and without hope.
We organize ourselves at the center and proceed to the margin, where things are unpredictable. Someone climbs the tall fence, reaching the limit of free speech; and then another, and another. A black flag is unfurled, and a figure waves it with pride, claiming this as a site of freedom with that stupid gesture. The pepper balls crash against your skin; they collide against your frail bones, exploding on impact and releasing a furious burning that traps itself in your oily clothes and sweat. The crowd collectively gains intelligence and transforms the signs bearing socialist slogans into shields for cover. We brace each other and press the signs against the fence. Shot with pepper balls, a figure falls from the apex of the fence; arms and femur bones snap against the concrete.
That putrid smell, the eyes glossed over in tears, the stomach churns and nausea overwhelms you. Vinegar-soaked rags help to soak up the poisonous clouds, but you can hear screaming everywhere as the blue tide comes rushing in, and your nerves twist and vibrate as the CS gas and police mutate into a single hostile terrain.
Suddenly, I am with six or ten people. I don’t know who. We’ve found a large road sign and we’re lifting it slowly. Plastic bottles soar impotently overhead. A small rock or two hits an officer. We press with what was once our labor power, straining to hurl the worthless product of our grandparents’ toil back at our overseers. The object tilts over the fence and falls to other side: clong. We cheer and revel in our functionless gesture. “Fuck the police” resounds throughout the night, however foolishly. A few bank windows collapse in glittery confetti. Spray paint decorates a wall. We journey to the end of the night; at its perimeter, we share drinks and laughs over our absurd gestures. Finally, back at the union hall, we crash in our sleeping bags, exhausted and dehydrated, to dream of the abolition of capitalism.
I am irreparably transformed.
Lets rewind. Sixteen years ago, I am an adolescent teenager. I have entered Alcoholics Anonymous—somewhat earlier than most of my family. There, I witness one friend’s overdose, another friend’s relapse and subsequent incarceration for manslaughter, and the spread of methamphetamines throughout my neighborhood. I watch Requiem for a Dream some years later, horrified by the cinematic juxtposition of “normal” and “marginal” addiction—it feels so familiar.
I am watching 20/20, an episode exposing Nike sweatshops. Through some extended leaps of logic, I recognize a link between those exploited by sweatshops and my own condition. With this heightened sensitivity, I conclude that
1) addiction has an economic function
2) the economy includes industries that tend to harm people—through exploitation, alienation, and immiseration, the reproduction of addiction being a subset of the last of these
3) the economy tends to hurt people generally.
My initial moral indignation passes; my sensitivity shifts from a moral compass faulting individuals for their choices to something more like class consciousness. The broke-ass cars in the yard appear starker. The drive-by shootings in our neighborhood gain a new meaning. The empty refrigerators’ sad grumble reverberating in our empty stomachs, my many stepbrothers’ sweet mullet haircuts—these bring me a certain revelation: I am white trash.
Seattle: the anti-globalization summits and corresponding riots. The beautiful rhythm: work, misery, chaos. They kill Carlo and we meet at the intersection of Colfax and Broadway to block traffic, frantically trying to show our tears and rage. The war. My sister is deployed to Iraq. We wear helmets and anachronistically chant “Bring the war home!” We spray slogans and burn effigies. We block the flows of the metropolis. As if to baptize our newfound agency, we are showered in pepper spray. Tear gas spreads across entire continents. We go from basement hardcore shows to warehouse parties. Our friends learn to DJ. Cocaine comes back into style and claims two victims; heroin gets a few more. The boredom and stupidity is suffocating. We attempt to wrest the noose from our necks. Democracy sweeps Bush back into office. We’re trashing a gentrified district of Adams Morgan. My friend records an MP3 of her heartbeat, shouts and heavy breathing accentuated by shattering glass and anxiety.
In the US, we hit a lull. Everywhere else the world burns.
As we get older, we find new ways to survive. A small meeting of coworkers transforms into an ambitious conspiracy. Without making any demands of the boss, we increase our pay and our quality of life. We eat well, we can afford cigarettes, we travel where we want to: Scotland and France, Italy and Germany. Can’t stop the chaos.
In Europe, the black bloc means “no media!” I watch a snitch in a tie go down among the kicks and punches of the hooded ones. A car burns. As the police battle two thousand rock throwers, a couple hundred advance through the marketplace, smashing everything. “Tremble Bourgeoisie!” is scrawled across a temp agency service.
Back home, our own temporary involvement in the economy—our precarious life—is reflected in the windows of the temp agency, the retail shop, and the café. The image of our desire is captured in the commodities to which we have no access. Our needs are displayed in advertisements that sell us happiness and grocery store aisles that mutate our tastes and relations to other living beings. Smashing, burning, and looting make sense to us in this context like nothing else could.
What Chris Hedges fails to understand about black bloc activity is that it arises from a real need. The “cancer” that Chris finds so disturbing—the contagion of an anonymous collective force—is precisely why and how it continues to outlive every social movement from which it emerges. These generations—we who fantasized about Columbine and now only know metal detectors at school; we who expected September 11 and now only know the politics of terror; we who grew up as the world crumbled all around us and now only know the desert—we need to fight, and not just in the ways our rulers deem justified and legitimate.
As workers, we’re excluded from unions, from collective arrangements of any kind. When we manage to find employment at all, it is meaningless labor that corresponds to our own superfluousness in the economy. We were raised by a generation so thoroughly defeated that it feared to pass on its history. We are the inheritors of every unpaid bill, of every failed struggle, the products of the insanely selfish individualism of advanced capitalism in North America.
Our entire environment feels hostile. Hence our hostility.
Chris Hedges cannot understand this because he misses the real historical conflict expressed in contemporary struggles. As David Graeber points out, his exhumation of the decrepit journal Green Anarchy shows how out of touch he is. The black bloc spreads because of a real need to take back force, which has been monopolized by the police. The black bloc spreads because it is a living practice of collective intelligence, redistribution of wealth, and improvisation; it spreads because it interrupts the ways we are confined in our identities as subjects within capitalism. The black bloc is tuned to the uneasy pulse of our time.
A paradigm of life is coming to an end. The black bloc is irrevocably contemporary because our age of unrest is reflected in this gesture. Populations everywhere are becoming ungovernable and doing so by casting off the fundamental assumptions of government, the techniques of policing, and laws of the economy. The paradigm of sovereignty is collapsing.
To see what is changing, we have to understand the nature of sovereignty. The modern state is founded upon an anthropological fiction of human nature and the surgical extraction of violence from living beings. Thomas Hobbes argued that the establishment of the civil state conveyed the human being from the state of nature—a war of each against all—to the loving arms of the sovereign, rendering him a citizen-subject on the condition that he leave “nature” at the door. But this discourse separates each being from collectivity: the subject of sovereignty is always already an isolated individual. And the arrangement keeps war at the center of the state, as the sole dominion of the sovereign. Ironically, what the subject lays down in return for security—the capacity to use force—is precisely what the sovereign must wield in order to ensure it: and this is wielded above all against subjects.
The form of sovereign power shifted as democratic governments replaced autocracies, but the content of state sovereignty remains. The modern state has shifted from techniques governing territory to techniques governing populations.
It is increasingly difficult to distinguish between totalitarian and democratic governments, as policing is identical under both. The police have the power to let live or take life—biopower—and the distinction between democratic and totalitarian becomes even more muddled as management and medicine also gain this power, determining who can access fundamental human needs. The mediation of capital creates a hellish environment in which practically everyone is integrated into a single hostile terrain, subject to its violence and its justice. If the cause du jouris enunciated as “fuck the police,” this is because the police are the living embodiment of Hobbe’s Leviathan, the state that keeps us at arm’s length from our own potential.
“The police” includes all who police; policing is an array of techniques, not all of which demand uniforms. Hedges’ cancer metaphor exposes his penchant for order, translating it explicitly into the language of biopower. Remember how Oakland’s Mayor, Jean Quan, and other authority figures used the discourse of health and risk to justify the repression of occupations around the US? Hedges continues this work of policing with his metaphor of an unhealthy social body in need of surgery. Whenever the basic assumptions of sovereignty and capitalism are called into question by those who defy state violence and the sanctity of property, the police are mobilized to discipline them. This disciplining is carried out by both the armed wing and the necktied wing of the police. It’s not a coincidence that Hedges invokes biopolitical language just as a portion of the population is beginning to discover the power of their bodies.
Less than seven years ago, in New Orleans an entire population was forced into a concentration camp by militarized police forces acting on a juridical state of emergency. The ones who did not obey this order could be gratuitously shot down. The justification given during Katrina was the health and well-being of the population. One can’t help but notice this same paradigm at work, albeit with less racialized brutality, in the violent evictions of the occupations. Safety, Health, Security: Necessity knows no law. These police actions only deviate slightly from the norm in terms of intensity, frequency, and grammar of “protection.” The deaths of Oscar Grant and Sean Bell attest to the murderous day-to-day operations of the police. The other casualties, the forgotten, continue to haunt every city block, where the police function to eliminate useless surplus—either out of economic utility or biopolitical necessity.
There is no document of civilization that is not at the same time a document of barbarism, as Walter Benjamin spells out in Theses on the Philosophy of History. It is terrifying to face the wreckage of history that constitutes the present. One loses count of the tragedies. Despair, recoded as “happiness,” runs through every aspect of social life, increasingly reflected by Hollywood and ironic television sitcoms as if to anesthetize us.
The arguments for orderly, passive demonstrations by Hedges and other liberal pundits miss all this. One doesn’t sweep the floor in a house falling off a cliff. In a world that feels absolutely hostile and alien, every element of social life acquires a sinister glow. In this light, the black bloc appears as a ray of optimism because it creates an opening that leads through to the other side of despair.
The new struggles increasingly take place outside of legitimate and traditional venues. When the factory was the contested site, the workers’ movement was the most vibrant and decisive space of contestation. During the shift from a factory-centered economy to an economy integrating social life, we saw the emergence of social movements contesting social spaces. Now that social life has been fully subsumed within capitalism, the mutant offspring of the proletariat and the counterculture is appearing outside the legitimate parameters of the old movements. This explains the spread of anti-social violence, anomic play, self-destructive revolt, irony. Chris Hedges may wish to turn away his gaze, but society is imploding.
We accept our conditions and get organized accordingly. Compared to the fatal and fatalistic strategy employed by school shooters, terrorists, and isolated individuals marked as insane, the black bloc, rioting, and flashmobs are collective and vital forms of struggle. The Left is obsolete—rightfully so, as it still clings to this collapsing society at war with its population. Society is decomposing and nothing will or should bring back the the good ol’ days—the days of slavery, hyper-exploitation of women, apartheid, homophobic violence, Jim Crow. We wager that organizing our antagonisms collectively and attacking this society where we are positioned, without anything mediating our force, is our best chance for a life worth living.
Remarking on how the black bloc assaults the sanctity of property, Chris says “there’s a word for that: criminal.” Even here he is behind the times. Once, it seemed that crime designated specific transgressions of the law, such as breaking a window. Today, this fiction is evaporating as crime is openly integrated into the economy. The black market, the gray market, the war on drugs, the war on terror. Branding criminal is not simply a maneuver in a public relations war—though it is that too; crime is the excess of law. Security cameras and Loss Prevention are not there to stop shoplifting and workplace theft any more than borders exist to stop illegal immigration. The designation of criminal is simply one more tool for managing populations, another line along which to divide and exploit.
The cynicism of the justice system is surpassed only by capitalism itself. There’s not enough money circulating any more for us to be fully integrated, so entire economies of ultra-flexible, superfluous, and precarious work have arisen. We don’t do anything that appears to matter, but somehow we have to do it all the time. Just to count as people, we have to gain all sorts of stupid commodities—a cellphone, a laptop, a specific knowledge of culture. Because our wages are so low and we work so much, our only options are illicit. Petty drug dealing, sex work, and pirating movies and music have become at once a normal practice for us and a constant opportunity for the police to rein us into the justice industry. The black bloc makes sense to us because it offers an intelligent way to do what we always have to be doing without getting caught.
If Chris Hedges is really concerned about crime, perhaps he shouldn’t praise anything in the movement of occupations. What attracts us to the black bloc is exactly what draws us to the occupation of a public square: all the different people with different experiences coming together to steal back the time stolen from us by work and the spaces stolen from us by ownership and policing, the collective crime of revolt. Hum the national anthem all you want and sing “dissent is patriotic” to the media, but the reality is that anything that breaks with the way things are is categorized in the same sphere of crime as “violence” and treated accordingly. So why not do it together and with intelligence?
Above all, the black bloc is contemporary because it is a site of self-transformation. Even the abused corpse of Gandhi is in accord: if we want to change the world we must change ourselves. To take this further, we might say we have to abolish ourselves.
Capitalism has only managed to stave off revolution by constantly reordering and diffusing social antagonism. At the center of the economy, it is increasingly difficult to distinguish between citizens and police, yet at the same time they appear to be at war with each other. At the margins, everything that once made antagonistic groups into “revolutionary subjects” is extracted—think of the fate of the Black Panthers—and the remaining husk works to gain entrance to the center or manage the disorder of the margins. Only an immediate break with the process by which we become subjects can open a window of potential. This self-transformative gesture is where tactics and ethics meet. If liberal commentators can’t handle the implications of this, this just shows the widening abyss between those who would defend citizenship and those who refuse to be governed.
Allow me to elaborate from our side of the barricades.
The black bloc is an anonymous way of being together. Anonymity allows me to shed the mask I have to wear at school, at work, in your parents’ house, in casual conversations at the bar. The black bloc enables us to interrupt the processes that make us into subjects according to race, gender, mental health, physiological health. Here, we can cease worrying about how power will extract the truth from us, and we can reveal truth to each other.
The black bloc assumes an intense ethics of care. Hedges alleges that it is “hypermasculine.” Not everyone who dons the black mask reads feminist and queer theory—Bell Hooks, Judith Butler, Selma James, Silvia Federici, Guy Hocquenghem—but these are extremely influential on our discourse. Had Hedges taken the time to research his subject, he would have found multiple discussions about the gender of anonymity.
Via the black bloc, we open the space to play with power. We radically reverse its operations on our bodies. Casting off the assumption that our bodies need to be protected, that we should give them over to the care of the state, we collectively re-inscribe them as as source of power. We also reverse the notion that freedom ends at the boundaries of individuals. I want you to put me at risk: in this axiom, we find the basis of love, friendship, and death, the three irreducible risks of life.
The black bloc is the site for a new sentimental education: a political reordering of our sentiments. We learn new sensations of love, friendship, and death through the matrix of collective confrontation. In the obscurity of the black mask, I am most present in the world. This unfamiliar way of being compels me to focus and intensify my senses, to be radically present in my body and my environment.
In the black bloc, I have to reconceptualize geographies. The event of the riot gives us a new mobility and space, a laboratory in which to experiment with public space and the relations of property and commodities. Moving through a one-way street backwards, I note how a slight displacement causes the flows of capital to malfunction. The metropolitan environment ceases to appear as a neutral terrain: suddenly I can identify all the ways it functions to channel all activity into a very narrow range of possibilities.
Drifting thus through urban centers, I become attuned to all the apparatuses at work and to how they can be caused to break down. Newspaper boxes and dumpsters can be moved into the street, blocking police from entering the space we are creating. Cars—the individualizing apparatus par excellence—can be put to collective use. All the pretty commodities in the window, usually the breadth of an entire social class away from me, are now a mere hammer’s distance from my proletarian hands. I can move through these spaces in which I am not authorized to be, transforming them. I can dance with mannequins or use them to smash out the windows of a storefront. I can trade the insanity of everyday misery for a collective madness that devastates the avenues of wealth.
For those of us who were excluded from the community of good workers, there is the black bloc. Like the myth of the historical proletarian community, it has no single organization, no membership, no written constitution. Through the black bloc, we find collective power, a sense of camaraderie, a historical tradition of living and fighting. It offers the possibility of immediately changing our conditions and immediately changing ourselves. Those who say it doesn’t act in the workplace misunderstand the forms work takes today and where it takes place. The black bloc has been instrumental in the recent port blockades on the West Coast and in the occupations of universities through Europe, the UK, the US, and Chile; the method is constantly being appropriated and adapted. When coworkers outsmart the cameras to take money from the register to share—when the hungry pocket goodies from an expensive health food store—when Anonymous strikes the credit card companies—wherever we use anonymity offensively, there is black bloc.
As I write this, Greece burns yet again, and more of the flexible, unemployed, and immigrant populations appropriate the tactics of the hooded ones—and vice versa. The black bloc can’t be cut out of the movement of occupations: there is no surgery that can extract the need for redemption from history, and there is no method better tuned to that task than this vital opacity. On the contrary, the so-called cancer will grow, spread, and mutate—and the movement of occupations, like other movements, will increasingly be indistinguishable from the black bloc.
Filed under: war-machine | Tags: 99%, anarchy, black, black bloc, general strike, oakland, occupy everything, occupy wallstreet, vandalism, violence
From Bay of Rage:
In addition to the marches called for by the General Assembly of the Oakland Commune, several marches were organized outside the formal processes at Oscar Grant Plaza. The organization of this, and other “unofficial” actions throughout the day is a point to be celebrated: the GA has consistently emphasized autonomous action and the strike has to be seen as a success in opening space for such autonomous activity. Most significant of these was the march that departed from the intersection of Broadway and Telegraph at 2 p.m. This march had been anonymously called as an anti-capitalist march. Both the poster promoting the march and the banner at its front boldly proclaimed “if we cannot live, we will not work; general strike!” An accompanying banner declared “this is class war.” This messaging of the march matched its stated intention and its subsequent action: to shut down those businesses and banks that remained open despite the strike (a promise it would make good on).
The small concrete triangle at the intersection of Broadway and Telegraph has great significance in the recent and long-past history of the struggle against class society in Oakland. In 1946, this intersection was the stage for the opening act of what would be the last General Strike in the United States before Wednesday. More recently, anarchists and anti-state communists in the Bay Area have used the intersection as a staging point for a series of three anti-capitalist processions in downtown Oakland. Named anticuts, these marches were a conscious attempt by anti-capitalists to carve out (anti)political space in Oakland from which to begin a non-statist / non-reformist response to the financial crisis, in the absence of any foreseeable social movement in the States. Each one beginning at Broadway and Telegraph, these three marches took to the streets of Oakland and took as their objects certain focal points of hate in downtown: particularly the jail and certain highly visible banking institution, but also the police whenever they came into conflict with demonstrators. To the extent that the intention of this sequence was to claim space for and build the offensive capacity of anti-capitalists in the Bay Area, the anti-captitalist march during the general strike proved this initial sequence to be a success. Noise demonstrations have returned to the jail several times through the course of the occupation, each communicating louder and more fiercely to the prisoners than the march before. However, it was specifically the downtown banks that attracted the ire of this particular march. The anti-capitalist march on November 2nd must then be understood within a continuum through time; it must be seen as the emboldened and enraged continuation of a communizing thread which aims to collectively claim and determine space within the city of Oakland.
Any reading of recent anti-capitalist street endeavors in the Bay Area also offers another discreet lesson to the students of social struggle: come materially prepared for the conflict you wish to see. Following this analysis, one could read this march as highly conflictual based solely on the obvious material preparations that went into it. From the outside, one could see that the march was equipped with two rather large reinforced banners at the lead, scores of black flags on hefty sticks, dozens of motorcycle helmets, and the now familiar book shields. Add to this the anonymity afforded by hundreds wearing masks and matching colors, and there is no question that these demonstrators came to set it off that afternoon. The black-clad combatants at the front of this march would retroactively be referred to with much notoriety as the black bloc, though this is perhaps a backwards reading of the events of the day. Rather than a coherent subject group or organization that set out to offer a singular political position, this tactical formation should instead be thought of as a void, a subjective black-hole where those who shared a similar disposition could be drawn to one another for protection and amplification. The so-called black bloc forcefully asserted a desirable situation for those who wanted to accomplish outlaw tasks despite repressive state apparatuses. Many will question the metaphysical implications or the contemporary efficacy of this particular form of making destroy. Yet regardless, it is important to emphasize that in the context of efforts to openly attack capitalist institutions in the face of intense surveillance, concealing your identity and rolling with friends will continue to be the best tactic. Additionally, this effort further expands the intention of anti-capitalist space in the bay area, offering a way for social rebels to find one another and act in concert.
Toward this end, the anti-capitalist march was quite successful in heightening the conflict in the streets of Oakland during the general strike. To the pleasure of a great majority of the several hundred demonstrators, an active minority within the march set about attacking a series of targets: Chase Bank, Bank of America, Wells Fargo, Whole Foods, the UC Office of the President. Each was beset by a stormcloud of hammers, paint bombs, rocks, black flags and fire-extinguishers loaded with paint. The choice of these targets seems intuitive to anyone attuned to the political climate of Oakland. The banks attacked are responsible for tens of thousands of foreclosures in Oakland alone, as well as the imprisonment of Oaklanders through the funding of private prisons and immigrant detention. Whole Foods, in addition to its daily capitalist machinations, had purportedly threatened its workers with repercussions if they’d chosen to strike. UCOP, besides being the headquarters for the disgusting cabal that rules the UC system, was rumored to be the day’s base of operations for OPD and its cronies. Despite any number of reasons to destroy these places, the remarkable point of these attacks was that no justification was necessary. As each pane of glass fell to the floor and each ATM was put out of service, cheers would consistently erupt. Foregoing demands of their enemies, demonstrators made demands of one another, shouting wreck the property of the one percent! and occupy / shut it down / Oakland doesn’t fuck around! In 1999, at the height of neoliberal prosperity, participants in the black bloc at the Seattle WTO summit issued a communique detailing the crimes of their targets. A dozen years and a worldwide crisis later, such an indictment would seem silly. Everyone hates these places..
This isn’t to say that there wasn’t conflict over these smashings. A small, yet dedicated group of morons set about trying hopelessly to defend the property of their masters. In the name of non-violence, these thuggish pacifists assaulted demonstrators and sought to re-establish peace on the streets. Thankfully, these people were as outnumbered and ill-coordinated as they are irrelevant. Chair fights and brawls ensued, but each skirmish concluded with the hooded ones and their comrades on top. The anti-capitalist march and the formations that comprised it, should also be looked to as a practical means of neutralizing and marginalizing such peace police as well as the plain-clothed officers who fight at their side.
Property destruction is not a new element for the Oakland Commune. In the weeks prior to the anti-capitalist march, the property of various police entities were attacked by communards several times.:an anonymous communique claimed an attack on an unmarked police cruiser parked near the plaza; the riot following the eviction of Oscar Grant Plaza took a few more cop cars as its victim; a march against police brutality, days later, smashed the windows at OPD’s recruiting station next to City Hall. The destruction of the anti-capitalist march is set apart from these incidents for a handful of noteworthy reasons. Firstly, this demonstration marked the first large and coordinated act of collective destruction by the nascent Occupy movement. For a movement that fetishizes re-written narratives of non-violence in the Arab Spring, this event served as an act of forced memory. Clandestine attacks, however lovely, have a tendency to be overlooked, whereas hundreds of masked individuals comprising a march that makes destroy cannot so easily be ignored. Secondly, this symphony of wreckage marked a turning point in the naughty behavior of the occupations. Rather than reacting to police provocations (and in doing so feeding certain narratives about what justifies destruction) the demonstrators of the anti-capitalist march determined to take the initiative and the offensive in smashing their enemies without waiting to be gassed and beaten first. In doing so, they concretely refused the pacifist ideology of victimization that characterizes the dominant discourse of policing and violence. Lastly, in specifically targeting the dreaded banks and corporations, so hated by the occupation movement, these attacks served to equip he movement with the teeth it had previously been missing. Not only do these people hate the banks, they’ll actually make concrete attacks against the institutions they hate.
For enemies of capital, the shattering of bank windows and the sabotage of ATM machinery is beautiful in and of itself. It is intuitive that wrecking the property of financial institutions and forcing their closure is desirable. Some will argue that plate glass can be replaced and that any business closed by these actions would likely re-open the next day. This line of criticism isn’t wrong on the face of it, but it often misses a certain set of implications at the center of chaotic episodes such as this. For those seeking to destroy class society, chaos itself must be seen as a primary strategy at our disposal. Theorists of social control often cite the broken window theory: a way to describe the phenomena where the introduction of disorder to an otherwise perfectly ordered environment begets and creates space for further disorder. At the heart of this theory of governance is the understanding that biopolitical government must treat any interruption of order as a threat to order as a totality. Put another way, this violence against the facades of these capitalist institutions is damaging to said institutions in a manner far more grave than the cost of a few windows or the lost labor time. Rather, this activity sends signals of disorder pulsing through the imperial system. In the way that a broken window indicates the instability of an environment, the concerted efforts to smash the windows of various banks signals a coming wave of violence against the existent social order and its fiscal management. In the same way, attacks on police apparatuses signal the coming of far greater confrontations with the institution of policing. In a system as future-oriented and perception-driven as capitalism, this type of perceived disorder is catastrophic to investor confidence and to the key functions of the market. One need only look to the Eurozone to see the way in which anti-austerity revolt is intrinsically tied to the collapse of any illusion of security or confidence in the capitalist mode of production. Last year, blackclad haters in London smashed windows and attacked banks during a UK Uncut day of action. Months later, dispossessed people all over the England set about burning police cars, attacking police stations, looting stores and generally expropriating a future they were totally excluded from. Though the professional activists of UK Uncut were quick to distance themselves from the rioting in London, nobody was fooled. The actions of vandals during the UK Uncut events demonstrated that the crisis had arrived; that disorder was about to unfold. The left bewailed the nihilistic elements who had ‘infiltrated’ ‘their protest’, either anarchists intent on destruction or hooligans out to get theirs. When in subsequent months, massive segments of London’s underbelly rose up against their daily misery, they confirmed the fears of the bourgeoisie; the war was at their front door. In Greece and now in Italy, the violence of insurrectionaries in the streets corresponds to the chaos tearing through the countries’ economies. In each of these events, the reality that there is no future comes tearing into the present. To quote comrades in Mexico, chaos has returned, for those who thought she had died!
One can already see this instability rending its way through Oakland. The business leaders of the city are all too aware of the implications of this sort of anti-capitalist activity in the East Bay. In the days following the strike, bureaucrats from Oakland’s Chamber of Commerce went to City Hall to wring their hands about the previous day’s destruction. According to them, three businesses had already withdrawn from contractual discussions about opening their doors in downtown Oakland. Another downtown business association, comprised primarily of banking institutions and corporate investors, bewailed the existence of the Commune. They asserted that the activities of the occupation and the strike were causing a great deal of damage to Oakland’s business community and that many “local businesses” wouldn’t survive another month of its existence. Clearly it is wrong to locate a month of anti-capitalist activity as the cause of financial crisis in the town, but there is a truth buried beneath their denial. These events in Oakland cannot be conceived of outside the context of the crisis as it unfolds. By the same logic, the activities of Oakland communards cannot be separated from the social conflict which propels them and of which they are but a small part. Almost two years ago, social rebels in the Bay Area locked themselves into university buildings and ran blindly onto freeway overpasses declaring OCCUPY EVERYTHING and WE ARE THE CRISIS. The former slogan has become a self-fulfilling prophesy. Perhaps the latter is coming to fruition as well.
FIRST NOTE: WE ARE NOT PEACEFUL
Predictably, dogmatic pacifists responded to the vandalism and fighting by screaming PEACEFUL PROTEST and NON-VIOLENCE. The majority of demonstrators responded by taking up the chant, WE ARE NOT PEACFUL. Since the strike, this particular conflict has played out in innumerable discussions. In each case, the meaning and efficacy of ‘violence’ is drawn out and debated ad nauseum. In the skirmishes between occupiers and university police that played out the following week on University of California campuses, this discourse surrounding violence escalated to pure absurdity. After UC police beat protesters on the UC Berkeley campus, police and university officials declared that such beatings were in fact not violent, while those students who linked arms in the face of police assault had themselves committed a violent act. Within the logic of power, force dealt out by police batons is not violent, while solidarity and care in the face of such force is violent. In the clearest way possible, this tragicomedy demonstrates precisely why it serves us to avoid discussions of non/violence. Violence will always be defined by Power. Those who resist will be labeled violent, regardless of their conduct. Likewise, brutality at the hands of those servants of Power will always be invisible.
There is an intelligence in this declaration against peace, but it cannot be reduced to this or that position on violence. Any attempt to define violence will always fall back upon abstraction. Any attempt to deploy such a definition is always already useless. Rather than being for or against violence, it behooves us to instead position ourselves against peace. In defining peace, let’s avoid abstraction. We can name every miserable element of the daily function of capital as peace. Peace is our terrible jobs, our lack of a job, our workplace injuries, the time stolen from us and the labor we’ll never get back. Peace is being thrown out of our homes and freezing on the streets. Peace is when police officers kill us in cold blood on train platforms and in our neighborhoods. Peace is racism, transphobia, misogyny and anti-queer attacks. Peace is immigrant detention and prison slavery. When the apologists for class society declare their intentions to be peaceful, we understand as their desire for the perpetuation of the day to day atrocities of life under capital. To raise one’s fingers in a peace sign in the face of our armed enemies can only be seen as the greatest act of sycophancy. The tragically common chanting of PEACFUL PROTEST should really be read as NOTHING, NOTHING, MORE OF THE SAME! It should be abundantly clear, then, that we are quite done with peace. Reading peace as a euphemism for the horrors of the present, we must take as our task the immediate suspension of social peace.
The dominant discourse of peaceful protest bears a more troubling implication. Many who advocate for peaceful protest, actually do so quite cynically. It isn’t out of a desire for an absence of violence (as evidenced by their violent efforts to police others and enforce their peace). Rather, these peace-warriors operate on an assumption that so long as they are sufficiently meek, their cause will be just. Following from this, so long as they are passive, the inevitable violence enacted upon them by the police will appear illegitimateThis attempt at self-victimization, beyond being a foolish tactic, is a specific measure to invalidate resistance and to justify the operations of the police state. Any criticism of peace discourse must also be centered around an understanding that this language originates from, is advocated by, affirms the position of, and is in itself the State.
Rejecting the logic of social peace, we instead assert a different rationale: social war. Social war is our way of articulating the conflict of class war, but beyond the limitations of class. Rather than a working class seeking to affirm ourselves in our endless conflict with capital, we desire instead to abolish the class relation and all other relations that reproduce this social order. Social war is the discrete and ongoing struggle that runs through and negotiates our lived experience. As agents of chaos, we seek to expose this struggle; to make it overt. The issue is not violence or non-violence. What’s at issue in these forays against capital is rather the social peace and its negation. To quote a comrade here in Oakland: windows are shattered when we do nothing, so of course windows will be shattered when we do something; blood is shed when we do nothing, so of course blood will be shed when we do something. Social war is this process of doing something. It is our concerted effort to rupture the ever-present deadliness of the social peace. It is a series of somethings which interrupt this nothing.
SECOND NOTE: WE ARE THE PROLETARIAT
In the course of the anti-capitalist march, like countless before it, many attempted to take up an all too familiar chant. WE ARE THE 99%! However this consensus was quickly disrupted. Anti-capitalist demonstrators quickly took up a different chant: WE ARE THE PROLETARIAT! From an anti-capitalist perspective, this is as important an intervention as a hammer through any financial or police apparatus. Firstly, the prevailing conception of the 99% must be recognized primarily as a means to control the activity of rebellious elements within a mass. Originally a reference to crazy distributions of wealth in the United States, the 99% has come to be an empty and abstract signifier for any dominant group. A relevant example of the application of this normalizing concept is the recent letter from the Oakland Police stating that they too are part of the 99%, and struggle daily against the criminal 1% comprised of thieves, rapists, and murderers. Another odious deployment of the concept is the way that lovers-of-bank-windows declare that anarchists are in fact the 1%, opposed to the peaceful 99% of protesters. Even more absurd is an assertion by police-apologists that, in fact, 99% police officers are good people and that only 1% of them are sadistic sociopaths. Each of these examples points to the fact that wherever it is cited, the meme of the 99% is always synonymous with one undifferentiated mass or another. Cops and mayors are part of the 99%, anarchists and hooligans clearly are not. Acting as a normalizing theoretical concept, it always functions to otherize a deviant element and to inflict disciplinary measures on that element. Insofar as it is a reference to a mass – an abstract, peaceful, law-abiding mass – the 99% can only mean society itself.
We cannot, however, read this use of the concept of the 99% as a misappropriation of an otherwise correct term. From the beginning, the concept is totally useless to us. There is no such thing as the 99% and it can never serve to describe our experience of capitalism. The use of such a framework requires a flattening out of a whole range of power relationships that constitute the real structures of our lives. In my daily life, I have never met a member of this mythical 1%, nor do I analyze this 1% as some elusive enemy in my hand-to-hand conflict with capital. I have never been directly oppressed by a member of this 1%, but I have been oppressed and exploited at the hands of police officers, queerbashers, sexual assaulters, landlords and bosses. Each of these enemies can surely claim a place within this 99%, yet that does not in any way mitigate our structural enmity. The strength of certain anarchist critiques of capital is to be found in their location of diffuse and complex power relations as being the material sinews of this society. The world is not miserable simply because 1% of the population owns this or that amount of property. Misery is our condition specifically because the beloved 99% acts to reproduce this arrangement in and through their daily activity.
Fleeing from this miserable discourse, we assert that if the 99% percent is real, we are not of it. Rather we are the proletariat. Often misconstrued as being synonymous with the working class, there is in fact a discrete distinction in our efforts to define ourselves as such. Rather than referring to a positive conception of wage-laborers, our use of proletarian is meant to negatively describe those who have nothing to sell but their bodies and their labor. Having nothing, being the dispossessed, the proletariat is the diffuse and yet overwhelming body of people for whom there is no future within capitalism. Those who comprised this proletarian wrecking machine perform any number of functions in society – sex workers, baristas, medical study lab rat, petty thieves, servers, parents, the unemployed, graphic designers, students – and yet we are united specifically in our dispossession from our ability to reproduce ourselves in any dignified manner within the current social order. In a post-industrial economy, an attention to our economic position must be central to our efforts to destroy that economy. Where in the past the proletariat was primarily comprised of industrial labor, it was conceivable that workplace takeovers and seizure of the means of production made a certain amount of sense. For those of us with absolutely no relationship to the means of production, an entirely different set of strategies must be cultivated. Being a genuine outside to the vital reproduction of capital, our methodology must valorize the position of the Outside and must pioneer ways in which this outside may abolish the conditions of its exclusion.
For those trapped within the field of circulation, this will mean an interruption of that circulation and an expropriation of the products to which our labor adds value. For those engaged in informal and criminal practices, it will mean developing new methods of collective crime in order to loot back a future that isn’t ours. For those excluded from economic structures, it will mean efforts to blockade and sabotage and destroy those structures, rather than any attempt to self-manage the architecture of our exclusion. For those who need homes, it will mean occupation. For those who hunger, it will mean looting. For those who cannot pay, it will mean auto-reduction. This is why we steal things, this is why we smash what can’t be stolen, this is why we fight in the streets, this is why we make barricades and block the flows of society. As proletarians – as those who have nothing but one another – we must immediately set about creating the tactics to destroy the machinery that reproduces capitalism and at the same time forge means of struggle that will sustain us for conflicts to come.
Filed under: Milwaukee area, war-machine | Tags: austerity, collective bargaining, madison, milwaukee, occupy, occupy everything, occupy MKE, occupy wallstreet, politicians, public space, take, take things, the rich
Filed under: war-machine | Tags: general assembly, general strike, november 2nd, oakland, occupy wallstreet, port blockade
From Occupy Oakland:
“Resolution passed unanimously by the Occupy Oakland strike assembly on Friday October 29
On Wednesday, November 2nd as part of the Oakland General Strike, we will march on the Port of Oakland and shut it down. We will converge at 5pm at 14th and Broadway and march to the port to shut it down before the 7pm night shift.
We are doing this in order to blockade the flow of capital on the day of the General Strike, as well as to show our commitment to solidarity with Longshore workers in their struggle against EGT in Longview, Washington. EGT is an international grain exporter which is attempting to rupture longshore jurisdiction. The driving force behind EGT is Bunge LTD, a leading agribusiness and food company which reported 2.4 billion dollars in profit in 2010; this company has strong ties to Wall Street. This is but one example of Wall Street’s corporate attack on workers.
The Oakland General Strike will demonstrate the wide reaching implications of the Occupy Wall Street movement. The entire world is fed up with the huge disparity of wealth caused by the present system. Now is the time that the people are doing something about it.The Oakland General Strike is a warning shot to the 1% – their wealth only exists because the 99% creates it for them.”
Filed under: war-machine | Tags: autonomous, banks, bay area, bay of rage, liberated space, occupations, occupy, Occupy oakland, occupy wallstreet, oscar grant plaza
From Bay of Rage:
Social rebels from around Oakland have descended upon Oscar Grant Plaza and have created a genuine, autonomous space free of police and unwelcoming to politicians. Whereas other occupations have invited the police and politicians, or have negotiated with them, Occupy Oakland has carved a line in the cement. That line of demarcation says: if you pass this, if you try and break up or over shadow this autonomous space, you are well aware, as observed over the last couple of years, what we are capable of.
This article is a report back on the first week at Occupy Oakland, a reflection on problems we have been facing and some thoughts on moving the occupation forward; onto some next level shit.
After much organizing, logistical coordination, joy, sweat and tears, we’ve managed to hold down the first week of the occupation of Oscar Grant Plaza (conservatively known as Frank Ogawa Plaza). The police have not stepped foot inside the parameter of the occupation without an impassioned, hostile response. Likewise, the people who do enter the space have not left without an inspired and rebellious spirit – a fever.
On the first night, there was concern about how many people would show up or if any of them would feel empowered enough to stay the night. Despite the rain, at least 1,000 attended the rally and about two dozens tents were erected. After food was served, the first general assembly took place in the amphitheater of City Hall. In the form of a speak-out, an amplified sound system and an open floor made way for those in attendance to passionately talk about why they were there – why they hate capitalism, its pigs and its prisons. Here, people could speak their minds without the obstacles of an agenda or decision-making.
Different from many other occupations in the occupation movement, organizing took place for a week prior to the plaza takeover. On the very first day, the camp had a fully functional kitchen, an info-tent and a supply tent. By the end of this week there was a medic tent, art supply tent, an insurrectionary library, a free store, the Raheim Brown Free School, a media tent, a POC tent, a Sukkah, a DJ booth, and not to mention hundreds of sleeping-space tents. In addition, the rotating kitchen crew has been feeding everyone consistently from 8am until midnight and throwing spontaneous BBQs. Despite a few hiccups, these designated areas and tents have been beautifully maintained and non-exclusive – functioning to attract new-comers, leaving little prospect for anyone to feel like a spectator.
Immediately, different logistical issues that had to be dealt with spawned various working groups, or committees. These committees are in constant rotation. This “beauty in chaos” allows for a loose, flexible structure. Simultaneously, people are freely organizing and interacting with the camp however they desire. A few crucial sub-committees that the occupation hasn’t necessitated until recently, but have since been created (and experimented with) are: security (dealing with outside forces such as police, who from the beginning were not welcome), mediation (dealing with internal conflicts and dynamics), a facilitation working group (which organizes the agenda and shapes the process of the general assembly), a POC caucus that has been meeting every day, and finally, a newly formed anti-authoritarian/anti-capitalist caucus and a queer working group. People are no longer spectating the increasingly rapid destruction of their everyday life, instead they are actively participating in breaching normalized boundaries – how people relate to one another in a way that empowers everyone involved.
The General Assemblies, or “GAs,” are places where the people of the occupation can get updates, have debates, plan for actions, and decide on proposals. The GA Facilitation Working Group came up with a modified consensus process where a 90% majority – instead of 100% – is sufficient to pass a proposal. However illusory or “democratic” this process functions, its strategic implementation strips power away from potentially authoritative individuals who might hijack or otherwise sabotage our ability to make decisions and move forward. Because there is a specific group working on the facilitation process, the GAs operate smoothly and are usually quite exciting. Additionally, a lot of people that speak at the GA are really fucking on point. Thus far the general assemblies (of 200-300 people nightly) have passed decisions to never endorse political parties or politicians, to send a solidarity statement to comrades at Occupy Wall Street and another to those on hunger strike in the Pelican Bay state prison. This is also a space where anti-state and anti-authority sentiments flourish, be they against the police or the city government. As can be expected, some people say some really fucked up racist/sexist shit, but they are usually booed off stage. With what may be a perfect ending to the first week, a letter from the city (delivered en mass 30 minutes before the GA) was read aloud. The city detailed specifically what must be improved or taken care of “for our own safety” (when did the city ever care about our safety anyways?). Boldly (you could feel tension when the idea was initiated), some began chanting, “Burn it”. Without hesitation, someone took a lighter to the letter. Another person added lighter fluid to the burning, single sheet of paper. The flames raged wildly for a full minute. The crowd of at least 300 cheered and hollered with an enthusiasm unprecedented at any prior GA. For some reason, we feel that Occupy Oakland is different…
In addition to the amazing infrastructure and the excellent facilitation that has been set up, the organized events are extremely diverse and most of the time explicitly political. Each of the events throughout the first week nurtures the overall, vengeful tone of the occupation – performances, Hip Hop shows, poetry slams and movie showings. In each case, people find time away from hard work to enjoy each other’s company. In addition to planned events, numerous impromptu ciphers, dance parties and performances break out – accentuating a generalized desire to cultivate autonomous actions. One day a SambaFunk Band marched their way into Oscar Grant Plaza, proceeded to play for almost an hour – hundreds surrounding them, dancing. This beautifully unexpected addition to the occupation, along with others like it, demonstrates a recurring spontaneity. Multiple times throughout the day you hear people exclaim how inspired they are by this occupation and what is possible here. In addition to the more creative and fun events, workshops take place during the day and have been explicitly nonconformist. The workshops range from topics such as contemporary uprisings in Greece, Chile, and Oaxaca to Occupy Everything, which connect the student occupations to what is happening here. This upcoming week, everyday from 1-5pm there are more of the same: specific talks discussing particular political topics such as “Police/State/Prison” and “Oakland schools are being shut down! What are we gonna do?” Notably, the very first demonstration out of Occupy Oakland was an anti-capitalist march where over 200 people marched through downtown Oakland chanting, “1, 2, 3, 4 – organize for social war!” — among other things . This march attracted a diversity of people. Over 200 rebels chanting these radical slogans chill you to the bone. The following night, a queer march left from the occupation and went to Hella Gay, a queer dance party in Oakland. Upon reaching the club, marchers demanded to be let in for free and the venue acquiesced.
Incessantly, Occupy Oakland startles and excites many with its implicit radicalism. On Saturday, October 15th, MoveOn.org (a “grassroots” organizational front for the democratic party) organized a march and demonstration in conjunction with the national occupation movement’s day of action. They attempted to exploit Occupy Oakland when they announced that it would draw to a close in Oscar Grant Plaza with a series of speakers including several mayors from around the Bay. Upon this announcement, a proposal was brought to the GA: a refusal of special treatment and/or endorsement of politicians and political parties/organizations. It passed like a maple leaf in the wind. After negotiations with MoveOn, and based on our own policies, no politicians would be allowed to speak on behalf of their party at that event and thereafter. Surprisingly, MoveOn eventually complied with our demand. When someone broke the agreement (rather, they took advantage of a loophole) and began reading a statement from Congresswomen Barbara Lee, someone from the occupation promptly told those from MoveOn how they broke the agreement and how the democratic party is “counter-revolutionary.” At this point those who were brought to the occupation via MoveOn’s march begun to disperse and explore the camp (perhaps because it was far more interesting than hearing all of the old boring democratic rhetoric that has been said time and time before).
Over the past few years, Oakland has demonstrated its uniqueness in social conflict and protest. This distinctiveness isn’t anything new; rather, it has just reemerged. To elaborate, a comrade wrote in The Occupation Movement: On Greed, Unity & Violence:
“Oakland is currently under occupation by the police. The form of this occupation varies; the situation is much different in Temescal than in deep East Oakland. We live in a militarized space. Whether it’s police executions of Black youth, police harassment of sex workers along International Boulevard, or the city council’s racist legislation in the form of anti-loitering laws, gang injunctions or the suggested youth curfew, this paramilitary occupation is a project of local government to pacify and contain the city so capitalism can go about it’s business uninterrupted.
But Oakland doesn’t just have a violent, repressive contemporary situation; we have a vibrant history of struggle and resistance. From the 1946 General Strike to the formation of the Black Panther party in 1966 to the anti-police rebellion following the execution of Oscar Grant in 2009, Oakland has long been a city full of people that refuse to sit down and shut up. Despite every attempt by the state to kill that spirit, it lives on and will be out in full force over the coming days.”
Occupy Oakland reflects Oakland’s radical history. Because of this, an overwhelming anti-police sentiment guides the conversation about and the reaction to police. The GA has refused to comply with the city’s demand that we apply for permits (which we were told would automatically be accepted without charge). This lawlessness has played out when police have attempted to enter the occupation. On several occasions, many surround the approaching police and in unison began chanting “Pigs go home!” and “Cops get out!” When the police officers realize their lack of power, they have no other option but to leave. This tactic of resisting the presence of the police started spontaneously, but has since been the usual response. We hope that other occupations will look to this practice and realize its significance.
Despite the brilliant infrastructure, there have been problems. Some extremely important committees have been slow to respond to the growing need of the camp. Some of this is due to the transient nature of the groups, where people come in and voice their disagreements and then take off, leaving the work to the people in the committees who are already stressing about getting things done. Although there is “beauty in the chaos,” it has become evident that to some degree, disciplined organization is imperative. Ideally, a harmony of chaos and composition will surface.
One of the biggest problems emerging in the camp is specific dynamics of racism, sexism and other oppressive habits. In the first several days, excitement and festivity ruled the commune. This slowly transitioned into over-frequent dance parties that spilled late into the nights. Excessive drinking, unwanted sexual advances, harassment, and fights persist daily. This behavior, it should be mentioned, also exists without the presence of alcohol, but takes on a different form with alcohol. [NOTE: we are beginning to see reports of delinquency, drug use and violence in the media that may begin to duplicate in other media outlets. This could be the beginning of a campaign against the occupation. We would like to mention that these problems exist everywhere, as this occupation is to some extent a microcosm of Oakland, and until there is incentive to unlearn these behaviors, “peace” cannot be actualized. Again, this is not to say that they are not serious or that they are tolerated.] All of this has led to concern about the camp developing a Burning Man or Woodstock environment, devoid of almost all political content (other than the politics of culture, sub-culture and counter-culture which have a very limited potential and ultimately alienate people from one another). What is desired is a complete transformation (or destruction) of society, not just a cultural one. These dynamics are not unique to the occupation, but rather happen every day in Oakland and everywhere – they are symptomatic of a society that has broken all of us. In reaction, a mediation team has been set up to deescalate situations and allow for dialogue between those in conflict, resulting in much benefit. Despite all of this, Occupy Oakland is magnificently self-regulating – when a fool’s gotta go, a fool’s gotta go. This occupation is constantly growing and expanding – becoming more and more dissident by the day, pushing us all to our limits. Let’s see what else this occupation movement has to offer…
Beneath the internal conflicts lies an aching desire to externalize such wrath. Hundreds upon hundreds of people simply talk and mingle, discussing politics and life. You can almost taste a collective hostility towards each individual’s own socialization. People are learning how to be human beings without the mediation of capitalism and its apparatuses. Whereas alienation and isolation rule our every interaction, it has been replaced by the crisis of remembering the last 10 names of those you’ve met in the past hour. The war on alienation and isolation is fought through complex and voluntary social experiments, ultimately revealing the gaps of power relations that are facilitated, in part, by capitalism
Another pressing issue is that of expansion. The plaza now hosts somewhere around 150 tents on the grassy areas alone. Sunday night, 30 minutes before the GA, a letter from the city was delivered en mass to people in the occupation. It detailed the city’s intolerance to many things, among them, camping in the concrete area of the plaza. Logistically, moving to the concrete would be the most immediate remedy to the growing population density of the occupation. Are we to push that boundary? Already, a small encampment has manifested in Snow Park, which is a few blocks from Oscar Grant Plaza. Almost all of the grass is taken up at this point and if we are to push the boundaries with the city, we must be prepared to defend the spaces we select to house us next. Expansion onto the concrete would only be a temporary solution. If we are to expand to another location, we must nurture the crisis of the occupation – population density – and encourage many more from the street find a home in the occupation movement and seduce others out of their homes to do the same. [NOTE: Those occupying Snow Park stand their ground against police who tell them they are not allowed to be there due to a school being nearby. Since then, to some extent, the school and its students have announced support of the occupations in OG Plaza and Snow Park. However, Snow Park is in need of a greater occupying force. As of tonight, we are unsure whether that extension of the occupation can be held through the following day.].
The recent letter from the City gives light to their attempt to stifle our capacity. With good reason, they are afraid. It is likely the occupation will attempt a diversity of expansion strategies through the coming week. Undercover police are naive to think we haven’t noticed their technique of dividing the occupation on already present tensions – some COINTELPRO type shit. The camp is vulnerable – bearing wide-open entrances in almost every direction. Do we look to barricades? Do we take the barricades into the street? These are questions that will be answered in either a collective, intuitive and organic response to police eviction or in much planning and preparation. One thing is certain: the people of Occupy Oakland are well prepared to defend their new home.
Occupy Oakland (as you may have gathered at this point) is unlike any other. We begin to appreciate this when we realize our potential and current condition – that we are a force to be reckoned with, a danger to the capitalist functioning of Oakland. Police attack is no more imminent than the all too likely opportunities of widespread insurgency. Strategizing in accordance to our immediate geography’s potential as well as its weaknesses is key. Unions, schools, libraries and more, they are already our allies, as we are theirs. An overpowering confidence saturates the air of Oscar Grant Plaza – a threat and a promise.
Occupy Everything! Demand Nothing!
-Autonomous individuals among the liberated space known as Oscar Grant Plaza.
Filed under: war-machine | Tags: anarchy, black bloc, italy, occupation, occupy everything, occupy wallstreet, rioting, rome
Filed under: war-machine | Tags: anarchy, austerity, become everything, capitalism, commune, communism, deferal, democracy, insurrection, occupation, occupy wallstreet, plaza, research & destroy, riot, the political, we are nothing
Posted to Anarchist News:
We are the generation of the abandoned, the betrayed. Tossed up on the shores of the present by 150 years of failed insurrection, by the shipwreck of the workers’ movement, the failure of a hundred political projects. But it is not only our once-upon-a-time friends who have departed. Today, even our enemies flee from us, even capital abandons us: no more its minimum promises, the right to be exploited, the right to sell one’s labor power. Abandoned, we greet the world with utter abandon. There is no longer any possible adequacy of means and ends, no way of subordinating our actions to the rational or the practical. The present age of austerity means that even the most meager of demands require the social democrats to pick up bricks. Betrayed by democracy, betrayed by the technocrats of socialism, betrayed by the dumb idealism of anarchy, betrayed by the stolid fatalism of the communist ultraleft. We are not the 99%. We are not a fucking percentage at all. We do not count. If we have any power at all, it is because we are the enemies of all majority, enemies of “the people.” As the old song goes, we are nothing and must become everything.
Though it is a key characteristic of capitalism that each generation of its victims has, in its way, considered its persistence beyond a few decades unlikely if not preposterous, the difference between us and them is that in our case it just happens to be true. Now, not even capital’s footservants can paint a convincing portrait of a future based upon markets and wages – all the sci-fi dystopias of flying cars and robot servants seem truly ridiculous. No, the future only presents as ruin, apocalypse, burning metal in the desert. It is easier to imagine the end of life on earth than our own old age.
This is why anxieties over the implicit statism of anti-austerity struggles are baseless. With the exception of a few benighted activists and media ideologues, everyone understands quite well that the Keynesian card was played long ago, blown on wars and bailouts, the victim of its own monstrous success. There will be no rebirth of the welfare state, no “reindustrialization” of society. This much is obvious: if there is an expansion of the state, it will be a proto-fascist austerity state. Nor is there any longer a “Left” in any meaningful sense, as a force that desires to manage the existing world on different terms, in the name of the workers or the people. Those radicals who, tired of the weakness of the loyal opposition, imagine themselves called upon to “destroy the left” find that their very existence is predicated upon this old, vanished enemy. There is no Left left: only the great dispirited mass of the center, some wild and misdirected antagonism at the fringes.
The hopelessness of deflecting the state from its current course; the realization that even a slight reform of the system would require collective violence of a near revolutionary intensity; the attendant awareness that we would be idiots to go that distance and yet stop short of revolution –all of this gives many anti-austerity struggles a strange desperation and intensity. Our hope is to be found in this very hopelessness, in the fact that, in the current cycle of struggles, means have entirely dissociated from ends. Tactics no longer match with their stated objectives. In France, in response to a proposed change in the retirement age, high school students barricade their schools; roving blockades confuse the police; rioting fills city center after city center. In Britain and Italy, university struggles recruit tens of thousands of youth who have no hope of attending the university, nor any interest in doing so for that matter. There is no longer any possibility of a political calculus that matches ideas with tactics, thinking with doing. Do we suppose that French children are really concerned about what will happen to them once they are ready to retire? Does any young person expect the current social order to last that long? No, they are here to hasten things forward, hasten things toward collapse. Because it is easier to imagine the end of the world than retirement. Because anything is better than this.
For the neo-Leninist philosophes who build their cults in the shells of the dying universities, such an impossibility of lining up means with ends is nothing but a barrier or block. Where is the revolutionary program in the Egyptian revolution, they ask, where is the program in the streets of Britain or Greece? Who will discipline these bodies for their final assault on the palaces and citadels? For such thinkers, only an idea can guarantee the efficacy of these bodies. Only an idea – the idea of communism, as some say – can make of these bodies a proper linkage between means and ends. But communism is not an idea nor an idealism – it means freeing bodies from their subordination to abstractions. Thankfully, we are skittish, faithless and flighty people. We have trouble listening. For us, communism will be material or it will be nothing. It will be a set of immediate practices, immediate satisfactions, or nothing. If we find discipline and organization, it will come from what we do, not what we think.
By “idea” the philosophes mean something like “the Party.” They intend to make themselves and their ideas mean, as structure and social form. They intend to cement the old pact between the intelligentsia and the workers’ movement. But there is no intelligentsia anymore and there certainly is no workers’ movement to speak of. The entire structure of duty and obligation – Christian in origin – upon which the classical programmatic parties were built no longer exists, because capital no longer needs morality for helpmeet. There is acting for ourselves; there is acting with others; but there is no sustained acting for another, out of obligation.
Our indiscipline means that among political ideas only the one idea which is, by its very nature, determined to remain an idea, an ideal, can gain any purchase here: democracy. From Tunisia to Egypt, from Spain to Greece, from Madison to Wall Street, again and again, the “movement of the squares” buckles under the dead weight of this shibboleth. Democracy, the name for the enchantment of the people by its own image, by its potential for endless deferral. Democracy, a decision-making process become political ontology, such that the form itself, the form of the decision, becomes its own content. We democratically decide to be democratic! The people chooses itself!
In the present era – the era of the austerity state and the unemployment economy – radical democracy finds its ideal locus in the metropolitan plaza or square. The plaza is the material embodiment of its ideals – a blank place for a blank form. Through the plaza, radical democracy harkens back to its origin myth, the agora, the assembly-places of ancient Greece which also served as marketplaces (such that the phrase “I shop” and “I speak in public” were nearly identical). These plazas are not, however, the buzzing markets filled with economic and social transaction, but clean-swept spaces, vast pours of concrete and nothingness, perhaps with a few fountains here or there. These are spaces set aside by the separation of the “political” from the economy, the market. Nowhere is this more clear than in the most recent episode of the “movement of squares” – Occupy Wall Street – which attempted, meekly and rather insincerely, to occupy the real agora, the real space of exchange, but ended up pushed into a small, decorative park on the outskirts of Wall Street, penned by police. This is what building the new world in the shell of the old means today – an assembly ringed by cops.
If there is hope in these manifestations, it lies in the forms of mutual aid that exist there, the experimentation people undertake in providing for their own needs. Already, we see how the occupations are forced against their self-imposed limits, brought into conflict with the police, despite the avowed pacificism of the participants. The plaza occupations – with all their contradictions – are one face of the present dissociation of means from ends. Or rather, they present a situation in which means are not so much expelled as sublimated, present as the object of a vague symbolization, such that the gatherings come to pre-enact or symbolize or prefigure some future moment of insurrection. At their worst, they are vast machines of deferral. At their best, they force their participants toward actually seizing what they believe they are entitled to merely want.
How far we are from Egypt, the putative start of the sequence. There, the initial assembly was an act of symbolic violence, decidedly so, which everyone knew would open onto an encounter with the state and its force. And yet, even there, the separation from the economy – from the ways in which our needs are satisfied – remained inscribed into the revolution from the start. In other words, the Egyptian insurrection was not deflected to the sphere of the political but started there to begin with. And all of the other episodes in the so-called “movement of squares” repeat this primary dislocation, whether they remain hamstrung by pacifism and democratism, as in Spain, or press their demands in material form, as in Greece.
This brings the plaza occupations into relation not only with the entire development of orthodox Marxism, from Lenin through Mao, which places the conquest of state power front and center, but also its apparent opposite in this historical moment: the riots of Athens and London and Oakland, which, bearing the names of Oscar Grant, Alexis Grigoropoulos, or Mark Duggan, treat the police and state power as both cause and effect, provocation and object of rage. Though the looting which always accompanies such eruptions points the way to a more thorough expropriation, these riots, even though they seem the most immediate of antagonistic actions, are also bound by a kind of symbolization, the symbolization of the negative, which says what it wants through a long litany, in letters of fire and broken glass, of what it does not want: not this, not that. We’ve seen their limits already, in Greece –even burning all of the banks and police stations was not enough. Even then, they came into a clearing, a plaza, swept clean by their own relentless negations, where negation itself was a limit. What then? What will we do then? How do we continue?
Between the plaza and the riot, between the most saccharine affirmation and the blackest negation – this is where we find ourselves. Two paths open for us: each one, in its way, a deflection from the burning heart of matter. On the one hand, the endless process of deliberation that must finally, in its narrowing down to a common denominator, arrive at the only single demand possible: a demand for what already is, a demand for the status quo. On the other hand, the desire that has no object, that finds nothing in the world which answers its cry of annihilation.
One fire dies out because it extinguishes its own fuel source. The other because it can find no fuel, no oxygen. In both cases, what is missing is a concrete movement toward the satisfaction of needs outside of wage and market, money and compulsion. The assembly becomes real, loses its merely theatrical character, once its discourse turns to the satisfaction of needs, once it moves to taking over homes and buildings, expropriating goods and equipment. In the same way, the riot finds that truly destroying the commodity and the state means creating a ground entirely inhospitable to such things, entirely inhospitable to work and domination. We do this by facilitating a situation in which there is, quite simply, enough of what we need, in which there is no call for “rationing” or “measure,” no requirement to commensurate what one person takes and what another contributes. This is the only way that an insurrection can survive, and ward off the reimposition of market, capital and state (or some other economic mode based upon class society and domination). The moment we prove ourselves incapable of meeting the needs of everyone – the young and the old, the healthy and infirm, the committed and the uncommitted– we create a situation where it is only a matter of time before people will accept the return of the old dominations. The task is quite simple, and it is monstrously difficult: in a moment of crisis and breakdown, we must institute ways of meeting our needs and desires that depend neither on wages nor money, neither compulsory labor nor administrative labor, and we must do this while defending ourselves against all who stand in our way.
Research & Destroy, 2011