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1.The Squatters of Liberated SpacesScandinavian Liberal Paradise“Hands off the squats. War on the bossesí war!”

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Autonomous Peoples Regional Message Board

Post self-deleted by Casita.

Note to my awesome readers:

We are going to begin to look at the writings of sup m. While Zapatismo is not anarchism, I think that we can all learn a great deal from it and apply.

Stay mischievous comrades!

Dignity cannot be studied,
you live it or it dies

June 20, 1995.
TO: Eric Jauffret
France

FROM: Subcomandante Insurgente marcos, CCRI-CG of the EZLN.
Mountains of the Mexican Southeast.
Mexico.

"I have seen Siqueiros mask the children and incite the wall to rebellion, and Rivera free the accomplice, enigmatic and anonymous tenderness..."
Eric Jauffret.

I, on the other hand, have seen our own cover their faces in order to show them to the world and take off their ski-masks in order to hide from the enemy. For example, during a recent arrival of fresh government troops, one of the officials said goodbye to the townspeople. He sent greetings to the Zapatistas. I will return, he said, in four months. During those five months he looked for the Zapatistas and did not find them. "They left the mountain and they are in the towns. We'll never find them like that", says the official, explaining in his own way, that he is involved in an absurd war where the enemy shows himself by hiding and hides as he shows himself.

I've also seen that Beto (10 years old going on 11 and a half, a quarter to 12) has turned the world on its head and, as proof, sends me a drawing made with worn-out colored pencils, where the ocean is the sky and the sky is the ocean. Beto is, in terms of work in the community, old now. He carries his share of firewood and has already complicated the life of one of the women in the peace camps. "How about that about the ocean?" Beto asks, because he's had to confront a pile of books full of photos, drawings and letters. The explanation begins with the clarification of a question, which, according to the volunteer teacher appears important: is it "el"[male denomination in Spanish grammar] mar or "la"[female denomination]"? Beto's question only concerns itself with learning whether helicopters and planes can fly in the ocean.

No, they can't...the teacher answers and continues a complicated explanation about density, physical laws, aerodynamics, chemical composition of H20 and other rules of grammar.

Beto sends a message with his uncle so that among the demands of the EZLN there be one about raising the ocean to the sky and lowering the sky to the ocean. Beto thinks that, this way the ocean will be more democratic because everyone will be able to see it and he, Beto, will no longer have to suffer through a long explanation in order to learn that the ocean, like hope, is of the female gender. Beto also says that he has a friend called Nabor. Nabor's father died on February 10th of 1995 when the government sent its troops to recover the "national sovereignty". Mortally wounded, he was separated from his unit, which retreated in order not to confront the federal troops. Hovering vultures pointed out, days later, where he laid. Beto has adopted Nabor and has shown him all he needs to know to survive in the Lacandon Jungle. The prodigious student Nabor, brags about how he has already kissed a companera.

MMMh, delicious! Nabor says as he brings his hand to his lips and gives it a mock kiss.

Nabor agrees with Beto that the sky should be below and the ocean above. A helicopter with artillery passes by in order to confirm it. Beto thinks the change will not be too complicated. They're both blue, right? Both big? Anyway, Nabor says it's simpler to change the world than for us to learn how to walk on our heads. For Beto and Nabor happiness would be stooping in order to see the sky.

Oh, I forgot. Nabor is three years old, and, as is obvious, over here each year is a decade and the classes for "responsible sex" should begin at age 2...

But Mister Jauffret, I am not writing to tell you about Beto's drawing or about his friend Nabor and his plans to turn the world upside down. I am writing to thank you for your letter and to tell you about our actual situation.

The indigenous peoples who support our just cause have decided to resist without surrender, without accepting the alms with which the supreme government hopes to buy them. And they have decided this because they have made theirs a word which is not understood with the head, which cannot be studied or memorized. It is a word which is lived with the heart, a word which is felt deep inside your chest and which makes men and women proud of belonging to the human race. This word is DIGNITY. Respect for ourselves, for our right to be better, or right to struggle for what we believe in, our right to live and die according to our ideals. Dignity cannot be studied, you live it or it dies, it aches inside you and teaches you how to walk. Dignity is that international homeland which we forget many times.

Our ideals are simple, and for that reason very large: we want, for all the men and women of this country, and of the entire world, three things which are fundamental for any human being: democracy, liberty, and justice. It can appear, and the powerful means of communication certainly help this appearance, that these three things are not the same thing for an indigenous person of the Mexican southeast as for a European. But it is about the same thing: the right to have a good government, the right to think and act with a freedom which does not imply the slavery of others, the right to give and receive what is just.

For these three values, for democracy, liberty and justice, we rose up in arms on January 1st of 1994. For these three values, we resist today without surrender. Both things, the war and resistance, means that these three values represent everything for us, represent a cause worth fighting for, worth dying for..so that living is worthy of us. Our cause we believe, is not only ours. It belongs to any honest man or woman in any part of the world. And this is why we aspire so that our voice can be heard in all the world and so that our struggle will be assumed by everyone in the world. Our cause is not the cause of war, or the cause of destruction, or the cause of death. Our cause is that of peace, but peace with justice; it is the cause of construction, but with equity and reason; it is the cause of life, but with dignity, and always new and better.

Today, we find ourselves in a very difficult situation. The war is dressed in its terrible suit of hunger and entire communities suffer in conditions below the minimum survival level. We willingly accept this not because we like martyrdom or sterile sacrifice. We accept it because we know that brothers and sisters the world over will know how to extend their hand to help us triumph in a cause which is theirs as well.

Like yesterday, we cover our faces in order to show the world the true face of the Mexico of the basement and after washing with our blood the mirror in which Mexicans can see their own dignity. Now we hide our face in order to escape the treachery and death which walks in the steps of those who say they govern the country. We are not fighting with our weapons. Our example and our dignity now fight for us.

In the peace talks the government delegates have confessed that they have studied in order to learn about dignity and that they have been unable to understand it. They ask the Zapatista delegates to explain what is dignity. The Zapatistas laugh, after months of pain they laugh. Their laughter echoes and escapes unto the high wall behind which arrogance hides its fear. The Zapatista delegates laugh even when the dialogue ends, and they are giving their report. Everyone who hears them laughs, and the laughter re-arranges faces which have been hardened by hunger and betrayal. The Zapatistas laugh in the mountains of the Mexican southeast and the sky cannot avoid infection by that laughter and the peals of laughter emerge. The laughter is so great that tears arise and it begins to rain as though the laughter were a gift for the dry land...

With so much laughter raining, who can lose? Who deserves to lose?

Vale, Mister Jauffret.
Health and remember that about "The world is as blue as an orange."

>From the mountains of the Mexican Southeast.
Subcomandante Insurgente Marcos
Mexico, June 1995

The autonomous collective

Hello!

I'm going to start posting stuff from Albert Libertad; enjoy :)

The Cult of Carrion and other texts

Germinal, at the Wall of the Fťdťrťs (1898)
To the Resigned (1905)
May Day (1905)
To the Electoral Cattle (1906)
Fear (1906)
Down With the Law! (1906)
Weak Meat (1906)
The Cult of Carrion (1925)

Germinal, at the Wall of the Fťdťrťs (1898)

Near their tomb, in the middle of the gaudy wreaths and bouquets showily brought there, in the grass, in black letters on a red background, someone wrote one word: Germinal.

This person knew how to give the correct tone to this anniversary.

Germinal! This wasnít a banal remembrance of the dead, this was a call to the living; it wasnít the pointless glorification of the past, it was a call to the future.

On the tomb of these men who died for freedom, this word called their children to liberating rebellion.

The wreaths, the bouquets, the speeches, were vain palliatives. Germinal was the still living fight, rising up, terrible, calling the workers, the rebels to the imminent harvests.

The autonomous collective

To the Resigned (1905)

I hate the resigned!

I hate the resigned, like I hate the filthy, like I hate layabouts!

I hate resignation! I hate filthiness, I hate inaction.

I feel for the sick man bent under some malignant fever; I hate the imaginary sick man that a little bit of will would set on his feet.

I feel for the man in chains, surrounded by guardians crushed under the weight of irons on the many.

I hate soldiers who are bent by the weight of braids and three stars; the workers who are bent under the weight of capital.

I love the man who says what he feels wherever he is; I hate the voter seeking the perpetual conquest by the majority.

I love the savant crushed under the weight of scientific research; I hate the individual who bends his body under the weight of an unknown power, of some ďX,Ē of a God,

I hate, I say, all those who, surrendering to others through fear or resignation a part of their power as men, not only keep their heads down, but make me, and those I love, keep our heads down, too through the weight of their frightful collaboration or their idiotic inertia.

I hate them; yes I hate them, because me, I feel it. I donít bow before the officerís braid, the mayorís sash, the gold of the capitalist; morality or religion. For a long time I have known that all of these things are just baubles that we can break like glass...I bend beneath the weight of the resignation of others. O how I hate resignation!

I love life.

I want to live, not in a petty way like those who only satisfy a part of their muscles, their nerves, but in a big way, satisfying facial muscles as well as calves, my back as well as my brain.

I donít want to trade a portion of now for a fictive portion of tomorrow. I donít want to surrender anything of the present for the wind of the future.

I donít want to bend anything of mine under the words fatherland, God, honor. I too well know the emptiness of these words, these religious and secular ghosts.

I laugh at retirement, at paradises the hope for which hope holds the resigned, religions, and capital.

I laugh at those who, saving for their old age, deprive themselves in their youth; those who, in order to eat at sixty, fast at twenty.

I want to eat while I have strong teeth to tear and crush healthy meats and succulent fruits. When my stomach juices digest without problem I want to drink my fill of refreshing and tonic drinks.

I want to love women, or a woman, depending on our common desire, and I donít want to resign myself to the family, law the Code; nothing has any rights over our bodies. You want, I want. Let us laugh at the family, the law, the ancient form of resignation.

But this isnít all. I want, since I have eyes, ears, and other senses, more than just to drink, to ea, to enjoy sexual love: I want to experience joy in other forms. I want to see beautiful sculptures and painting, admire Rodin or Manet. I want to hear the best opera companies play Beethoven or Wagner. I want to know the classics at the Comedie FranÁaise, page through the literary and artistic baggage left by men of the past to men of the present, or even better, page through the now and forever unfinished oeuvre of humanity.

I want joy for myself, for my chosen companion, for my friends. I want a home where my eyes can agreeably rest when my work is done.

For I want the joy of labor, too; that healthy joy, that strong joy. I want my arms to handle the plane, the hammer, the spade and the scythe.

Let the muscles develop, the thoracic cage become larger with powerful, useful and reasoned movements.

I want to be useful, I want us to be useful. I want to be useful to my neighbor and for my neighbor to be useful to me. I desire that we labor much, for I am insatiable for joy. And it is because I want to enjoy myself that I am not resigned.

Yes, yes I want to produce, but I want to enjoy myself. I want to knead the dough, but eat better bread; to work at the grape harvest, but drink better wine; build a house, but live in better apartments; make furniture, but possess the useful, see the beautiful; I want to make theatres, but big enough to house their me and mine.

I want to cooperate in producing, but I also want to cooperate in consuming.

Some dream of producing for others to whom they will leave, oh the irony of it, the best of their efforts. As for me, I want, freely united with others, to produce but also to consume.

You resigned, look: I spit on your idols. I spit on God, the Fatherland, I spit on Christ, I spit on the flag, I spit on capital and the golden calf; I spit on laws and Codes, on the symbols of religion; they are baubles, I could care less about them, I laugh at them...

Only through you do they mean anything to me; leave them behind and theyíll break into pieces.

You are thus a force, you resigned, one of those forces that donít know they are one, but who are nevertheless a force, and I canít spit on you, I can only hate you...or love you.

Above all my desire is that of seeing you shaking off your resignation in a terrible awakening of life.

There is no future paradise, there is no future; there is only the present.

Let us live!

Live! Resignation is death.

Revolt is life.

One word for the above posts and this region as a whole: Sublime.

The autonomous collective

It's been a while my dear readers.
I will continue to post in the days to come.

The autonomous collective

Ravacholís Forbidden Speech (1892)

Translated: for marxists.org by Mitchell Abidor;
CopyLeft: Creative Commons (Attribute & ShareAlike) marxists.org 2006.

On trial for murder after a series of bombings, Ravachol attempted to give the following speech, not to deny his guilt, but to accept and explain it. According to contemporary accounts, he was cut off after a few words, and the speech was never delivered. He was guillotined shortly afterwards.

If I speak, itís not to defend myself for the acts of which Iím accused, for it is society alone which is responsible, since by its organization it sets man in a continual struggle of one against the other. In fact, donít we today see, in all classes and all positions, people who desire, I wonít say the death, because that doesnít sound good, but the ill-fortune of their like, if they can gain advantages from this. For example, doesnít a boss hope to see a competitor die? And donít all businessmen reciprocally hope to be the only ones to enjoy the advantages that their occupations bring? In order to obtain employment, doesnít the unemployed worker hope that for some reason or another someone who does have a job will be thrown out of his workplace. Well then, in a society where such events occur, thereís no reason to be surprised about the kind of acts for which Iím blamed, which are nothing but the logical consequence of the struggle for existence that men carry on who are obliged to use every means available in order to live. And since itís every man for himself, isnít he who is in need reduced to thinking: ďWell, since thatís the way things are, when Iím hungry I have no reason to hesitate about using the means at my disposal, even at the risk of causing victims! Bosses, when they fire workers, do they worry whether or not theyíre going to die of hunger? Do those who have a surplus worry if there are those who lack the basic necessities"?

There are some who give assistance, but they are powerless to relieve all those in need and who will either die prematurely because of privations of various kinds, or voluntarily by suicides of all kinds, in order to put an end to a miserable existence and to not have to put up with the rigors of hunger, with countless shames and humiliations, and who are without hope of ever seeing them end. Thus there are the Hayem and Souhain families, who killed their children so as not to see them suffer any longer, and all the women who, in fear of not being able to feed a child, donít hesitate to destroy in their wombs the fruit of their love.

And all these things happen in the midst of an abundance of all sorts of products. We could understand if these things happened in a country where products are rare, where there is famine. But in France, where abundance reigns, where butcher shops are loaded with meat, bakeries with bread, where clothing and shoes are piled up in stores, where there are unoccupied lodgings! How can anyone accept that everything is for the best in a society when the contrary can be seen so clearly? There are many people who will feel sorry for the victims, but whoíll tell you they canít do anything about it. Let everyone scrape by as he can! What can he who lacks the necessities when heís working do when he loses his job? He has only to let himself die of hunger. Then theyíll throw a few pious words on his corpse. This is what I wanted to leave to others. I preferred to make of myself a trafficker in contraband, a counterfeiter, a murderer and assassin. I could have begged, but itís degrading and cowardly and even punished by your laws, which make poverty a crime. If all those in need, instead of waiting took, wherever and by whatever means, the self-satisfied would understand perhaps a bit more quickly that itís dangerous to want to consecrate the existing social state, where worry is permanent and life threatened at every moment.

We will quickly understand that the anarchists are right when they say that in order to have moral and physical peace, the causes that give birth to crime and criminals must be destroyed. We wonít achieve these goals in suppressing he who, rather than die a slow death caused by the privations he had and will have to put up with, without any hope of ever seeing them end, prefers, if he has the least bit of energy, to violently take that which can assure his well-being, even at the risk of death, which would only put an end to his sufferings.

So that is why I committed the acts of which I am accused, and which are nothing but the logical consequence of the barbaric state of a society which does nothing but increase the rigor of the laws that go after the effects, without ever touching the causes. It is said that you must be cruel to kill your like, but those who say this donít see that you resolve to do this only to avoid the same fate.

In the same way you, messieurs members of the jury, will doubtless sentence me to death, because you think it is necessary, and that my death will be a source of satisfaction for you who hate to see human blood flow; but when you think it is useful to have it flow in order to ensure the security of your existence, you hesitate no more than I do, but with this difference: you do it without running any risk, while I, on the other hand, acted at the risk of my very life.

Well, messieurs, there are no more criminals to judge, but the causes of crime to destroy! In creating the articles of the Criminal Code, the legislators forgot that they didnít attack the causes, but only the effects, and so they donít in any way destroy crime. In truth, the causes continuing to exist, the effects will necessarily flow from them. There will always be criminals, for today you destroy one, but tomorrow ten will be born.

What, then, is needed? Destroy poverty, this seed of crime, in assuring to all the satisfaction of their needs! How difficult this is to realize! All that is needed is to establish society on a new basis, where all will be held in common and where each, producing according to his abilities and his strength, could consume according to his needs. Then and only then will we no longer see people like the hermit of Notre-Dame-de-Grace and others, begging for a metal whose victims and slaves they become! We will no longer see women give up their charms, like a common piece of merchandise, in exchange for this same metal that often prevents us from recognizing whether or not affection is sincere. We will no longer see men like Pranzini, Prado, Berland, Anastay and others who kill in order to have this same metal. This shows that the cause of all crimes is always the same, and you have to be foolish not to see this.

Yes, I repeat it: it is society that makes criminals and you, jury members, instead of striking you should use your intelligence and your strength to transform society. In one fell swoop youíll suppress all crime. And your work, in attacking causes, will be greater and more fruitful than your justice, which belittles itself in punishing its effects.

I am nothing but an uneducated worker; but because I have lived the life of the poor, I feel more than a rich bourgeois the iniquity of your repressive laws. What gives you the right to kill or lock up a man who, put on earth with the need to live, found himself obliged to take that which he lacks in order to feed himself?

I worked to live and to provide for my family; as long as neither I nor my family suffered too much, I remained what you call honest. Then work became scarce, and with unemployment came hunger. It is only then that the great law of nature, that imperious voice that accepts no reply, the instinct of preservation, forced me to commit some of the crimes and misdemeanors of which I am accused and which I admit I am the author of.

Judge me, messieurs of the jury, but if you have understood me, while judging me judge all the unfortunate who poverty, combined with natural pride, made criminals, and who wealth or ease would have made honest men.

An intelligent society would have made of them men like any other!

The autonomous collective

I'm back :)

Yes! :)

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