our efforts are for peace, their efforts are for war

How can we express enough solidarity and who are we to voice such a thing?  How can we ever mention the struggle of the indigenous people of Mexico and not broadcast the following text loud and clear?  How can we stand still and read, learn, think, and discuss, when order is threatened by the forces of human disorder and suffering?  Rage?  No words can ever describe what we feel.  We feel as we are in prison, locked far away from our comrades.  Locked up in a world without autonomy, without daily dignity for the land we step on, the food the masters feed us, the lies they serve us, the labor extortion they subject us, the humiliation of being trapped and powerless on their land.  The submission to a world where they decide and we materialize and execute their wishes, unable to ever materialize any of our own.

Solidarity is a simple word used by many, but few are able to carry on the weight of its true meaning.  How can you express solidarity without sharing the struggle?  How can you not express solidarity without sharing the defeat from it? And what is there to do?  Are we consciously ready to make the leap?  Are we ready to leave the world of the masters and create our own world?  Are we afraid?  Do we have second thoughts?  Is there life away from struggle?  Is there any meaning in such other life? 

Long live the struggle of compañero Galeano 

Long live the meeting (the Sixth) of all struggles around the world

Always we will win always

May 12, 2014

Where Has It Brought You?

Zapatista Pain and Rage

by SUBCOMANDANTE MARCOS

To the Compañeras and Compañeros of the Sixth:
Compas:
To tell you the truth, the communiqué was all ready. It was succinct, clear, precise, how communiqués should be. But…well…maybe later.
For now the meeting with the compañeros and compañeras bases of support of the community of La Realidad is about to begin.
We listen.
We have known the tone and the emotion with which they speak for a long time: pain and rage.
So it occurs to me that a communiqué will not adequately reflect this.
Or at least not fully.
True, maybe a letter won’t do so either, but at least the words that follow are an attempt, even if they are only a pale reflection.
Because…

Editorial. Rebeldía Zapatista (Zapatista Rebellion)

the Word of the EZLN

Front Cover of Rebeldía Zapatista #2

We rebellious Zapatistas, along with our mother earth, are threatened with destruction in our Mexican homeland. Both above and below the earth’s surface, the bad governments and bad rich people, all neoliberal capitalists, want to commodify everything they see.

They want to own everything.

They are destructive, they are murderers, criminals, rapists. They are cruel and inhuman, they torture and disappear people, and they are corrupt. They are every bad thing you can imagine, they do not care about humanity. They are, in fact, inhuman.

They are few, but they decide everything about how they will dominate countries that let themselves be dominated. They have made underdeveloped countries into their plantations, and made the underdeveloped capitalist so-called governments of those countries into their overseers.

This is what has happened in Mexico. The neoliberal transnational corporations are the bosses, their plantation is called Mexico, the current overseer is named Enrique Peña Nieto, the administrators are 
Manuel Velasco in Chiapas and the other so-called state governors, and the badly named municipal “presidents” are the foremen.

This is why we rose up against this system at dawn on January 1, 1994.

Hannah Arendt on the Concept of Power

Hannah Arendt on the Concept of Power by Pat Duffy Hutcheon

My first and only personal encounter with Hannah Arendt was when she came to speak to the students at Yale University in 1968 while I was studying sociology there. As always, she was questioning the conventional wisdom of the times. At that time -- at the height of the Vietnam War crisis -- she stood solidly with the student protesters. Nevertheless, during that visit she sounded a warning against the popular obsession with unlimited "sovereignty" of either the individual or the collective, and with violence as a favored vehicle for both entities in their pursuit of social change. She let us know how much she deplored the glorification of violence by many students, and their glib talk -- from privileged and protected enclaves in the Western world -- of the "necessity" for violent revolution. For this she blamed what she saw as the malevolent influence of Jean-Paul Sartre and Franz Fanon. She felt (rightly, I now believe) that these writers and other significant opinion setters among the young were then sowing the seeds for which the whole world would one day reap the whirlwind.

On power and violence

This was a book summary we found on http://www.fsmitha.com/review/arendt.html and we believe it is a good starting point on the discussion of how social organization leads to power, from coexistence with other powers will come conflict, and how can conflict be managed so power is not lost at the stage where coexistence of powers is impossible.  Also under what conditions can there be no conflicting powers and therefore avoidance of conflict and violence.  Could comments here start an open and public discussion?  In political circles this subject is systematically overseen and avoided.

______________________________________________________________

On Violence

Author: Hannah Arendt

A Harvest Book, 1970

In Arendt's own words:

The end of human action, as distinct from the end products of fabrication, can never be reliably predicted.  The means used to achieve political goals are more often than not of greater relevance to the future world than the intended goals.
There are, indeed, few things that are more frightening than the steadily increasing prestige of scientifically minded brain trusters in the councils of government during the last decades [the 1950s and '60s] ... they reckon with the consequences of certain hypothetically assumed constellations without, however, being able to test their hypotheses against actual occurrences.

Mining, the destruction of land by neo-colonialists

AGAINST THE IMPERIALISM AND NEOCOLONIALISM OF MINING COMPANIES, THE CURRENT BATTLE OF THE PEOPLES

A New Store for Zapatista Women’s Cooperative

** Organization is required to win, NGO’s from several countries point out in Puebla
** Emissaries from Mexico, Panama, Guatemala, Honduras and El Salvador expose abuses of transnationals

By: Rosa Rojas

Tlamanca, Puebla, March 15, 2014

The struggle against extractive mining “it’s not only for our life, but also an anti-imperialist struggle and against neo-colonialism that is imposed on the peoples with the servile attitude of the neoliberal governments and the agreements on free trade and on protection for foreign investment,” according to what was made clear here today after the exposure of particular cases of problems with mining companies that communities from different states of the country confront, as well as those in Panama, Guatemala, Honduras and El Salvador.

What about music as a form of collective entertainment

Music, the art that has survived capitalism and springs up from every part of the earth and every moment that humans have occupied, continues to express societies, classes, nations, genders, metaphysical beliefs, problems, emotions, happiness and pain.  It should not be left on the hands of experts, industries, interests, or government to dictate, to suppress or promote.  As a tool, as most arts, crafts, and techniques, should be redistributed to all those below as users and not passive consumers.  Everyone can learn music, sing, play an instrument.  To do it well takes practice first and a little bit of talent, which we are not convinced of what it really is.

Music has also played a role in popular movements.  There has never been any significant social change without some music associated with the movement that caused it, while music for the sake of producing more music has not lived as long, as the music of social history.  We found a good introduction to a music genre that survived some real sever oppression to follow basic steps of emancipation and struggle to freedom.  The struggle, the living conditions of the past, the pain and suffering of those who sang their way on the narrow path towards liberation, is embedded in their songs.

We Borrowed this From the Music Room


This Primer is dedicated to promoting Rhythm and Blues, but it's clear to anyone with a passing interest in the music that it really doesn't stick to any clear definition of the genre.

John Lee Hooker

As a Primer, it's an attempt to illustrate the music, the labels and the artists of a particular style but it cannot lay claim to be a theoretical, academic or scholarly treatise. This is primarily because I am ill-equipped to do it well and there are others who are far better qualified to deliver a definitive history of the form.

So what you'll find below is an emotional and historically flawed account of the music that the Primer promotes, designed to provide a background and context for what you'll find in the real world..