Podcasts about Zapatista

On January 1, 1994, masked indigenous rebels burst from the rainforest in Chiapas, Mexico to launch an uprising that was years in the making.  The Zapatista Army declared war on the Mexican Government demanding basics rights for the diverse Mayan communities who lived in extreme poverty through out the region.  The rebellion, which captured the world's attention thanks in part to the Zapatista's charismatic leader, coincided with the enactment of the North American Free Trade Agreement and was disastrous for Mexican President Carlos Salinas who had promised his trade partners that Mexico was a modern, peaceful democratic country. Show Contact Info: Instagram: ⁠@that90spodcast⁠ Email: ⁠90s@curiouscast.ca Guest Info: Neil Harvey, Professor New Mexico State University and author of : The Chiapas Rebellion; The Struggle for Land and Democracy Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of Story Behind the Story, host Clara Sherley-Appel talks to journalist John Gibler about his 2014 book, Torn from the World: A Guerrilla's Escape from a Secret Prison in Mexico. Torn from the World tells the story of Andrés Tzompaxtle Tecpile, a member of an armed resistance group who was forcibly disappeared and tortured by the Mexican military long after the government claimed it had stopped using these tactics. Gibler has been reporting on social movements in Mexico since 2006, when he accompanied members of the Zapatista movement on The Other Campaign (https://en.wikipedia.org/wiki/The_Other_Campaign). That experience shaped his understanding of the role of journalists and journalism in resistance movements, and since then, much of his work has focused on chronicling these movements and the violent means states use to suppress them. In addition to Torn from the World, he is also the author of Mexico Unconquered: Chronicles of Power and Revolt (2009), To Die in Mexico: Dispatches from Inside the Drug War (2011), and I Couldn't Even Imagine that They Would Kill Us: An Oral History of the Attacks Against the Students of Ayotzinapa. While he lives and works primarily in Mexico, his reporting has taken him all over Latin America.

In this episode, we take you to Mexico City where Independence Day is in full swing. We use the information provided by the Irish Hooligan to go and spend the day with some lucha libre fighters in a “dangerous part” of Mexico.For Dia de los Muertos (Day of the Dead), then, we go to San Cristobal de las Casas and we attend a rave in the woods, learn about the Zapatista movement and we meet the people trying to build a gym in order to provide positive environments for the children of the city.Finally, we go to San Jose del Pacifico and we go on a magic mushroom journey in one of the most beautiful settings in the world, in the company of a former Mayo hurler.Before all that, there is part five of Eoin's hitchhiking journey, where he desperately tries to get out of Paso de Indios.Follow Eoin… https://www.instagram.com/eoinsheahan/https://x.com/EoinSheahanhttps://www.tiktok.com/@eoinsheahanEmail: eoinsheahan1@gmail.com

Evil Empire is the second studio album by Rage Against The Machine. Released nearly 4 years after the band's debut, the album is the expected RATM blend of rap, metal & funk that continues the group's politically-charged sound and message. On the menu we've got tracks about the Zapatista uprising in Mexico, class warfare, racial inequality, political propaganda & critique as well as bonus revolutionary themes. Oh goody goody gumdrops.  Luckily, there's boatloads of Tom Morello's meaty riffs & guitar wizardry to go around as well as the signature Rage groove-heavy backbone rhythm section.    Spread the love and rate or review the Personal Jukebox on Spotify, iTunes and all of your podcast providers. Click that subscribe button too! If you've got any questions about the show, need to strenuously contest the opinions, want to suggest an album for us to cover or just want to say What's up to your boys then contact us through the magic of email at jukeboxpod@gmail.com or follow us on Instagram @jukeboxpod or search up Personal Jukebox Podcast on Facebook.   Produced by Ning@studio2

En este episodio, mi invitada es Alf Bojórquez, novelista y ensayista yucateca. Su primera novela, Pepitas de calabaza (2023) salió en la editorial Fondo Blanco. Se segundo libro, No existe dique capaz de contener al océano furioso. Potencia, alegría y anarquismo, apareció hace unos meses. Fue ganadora del premio Moving Narratives (2024) de Prince Claus Fund y el British Council. Ha hecho giras en América Latina, Europa, Estados Unidos, Marruecos y Filipinas haciendo lecturas de su obra y dando talleres sobre narrativa, arte y teoría crítica. Tiene un programa de radio sobre lo mismo que se puede escuchar gratis en cualquier aplicación de podcasts: Un sueño largo, ancho y hondo. Ha colaborado con varios colectivos y organizaciones abajo y a la izquierda.Notas del Episodio* La traduccion de Joyful Militancy a Militancia Alegre* Diferencias en el radicalismo rigido entre norte y sur* Recuperando la miltancia y el contexto contemporaneo en militancia alegre* Tejiendo a la Organización Revolucionaria* La perdida de propiedad comunal en Mexico y la llegada del turismo* Las redes sociales como una arma del imperio* La imagen y la gestion, el usuario y el premio* Contraturismo como peregrinajeTarea* Pagina profesional - Instagram* Un sueño largo, ancho y hondo - Instagram* No existe dique capaz de contener al océano furioso - Volcana - Polilla - Utopicas - Traficantes de Suenos - Novedades don Gregorio (OAX)* Militancia alegre: Tejer Resistencias, florecer en tiempos toxicas* Pepitas de calabazaTranscripcion en espanol (English Below)Chris: [00:00:00] Bienvenida al podcast El Fin del Turismo, Alf. Un placer hablar contigo hoy. Alf: Ajá. Chris: Este me gustaría empezar preguntándote donde te encuentras hoy y cómo se ve el mundo a través de tus ojos? Alf: Este hoy me encuentro en mi cocina. Desde ahí trabajo yo. En la ciudad de México, en una colonia se llama Iztaccihuatl. Cómo se ve el mundo? Pues mira, yo no tengo una vista tan mala. Este no es un edificio grande, pero tengo una vista linda, no? O sea, no me tapa la vista otro edificio ni nada. Se ven muchas plantas. Y bueno, supongo que sabes que yo soy de provincia. Entonces yo siempre he sentido que aquí donde yo vivo es como una, un poquito provincia en la capital, porque no hay edificios tan grandes.Este y bueno, desde aquí se ve, se me olvida que estoy en CDMX ahora, sabes a Chris: Gracias. Pues eres entre otras cosas, autora de varios [00:01:00] textos entre ellos Pepitas de Calabaza y el muy reciente No Existe Dique Capaz de Contener al Océano Furioso. También coordinaste la traducción al español del texto en inglés de Militancia Alegre:Deje Resistencias Florecer en Tiempos T óxicos. (o Joyful Militancy) A esa traducción le siguió un podcast complementario con Pamela Carmona titulado Alegría Emergente: Deshaciendo el Radicalismo Rígido. Entonces, para empezar, me gustaría preguntarte cómo conociste, el libro Joyful Militancy y qué te llevó a traducirlo. Alf: Yo conocí ese libro. Lo cuento un poquito en el prólogo, pero yo conocí ese libro, en Estados Unidos, porque yo tenía una banda. Yo toqué en una banda de hardcore punk muchos, muchos años, la batería. Y entonces así accedí a Estados Unidos y estando [00:02:00] en el underground americano, que fue una parte importante de mi de mi de mi vida, estando en en California en concreto.Me encontré ese libro como en una cafetería y yo me enamoré. Entonces lo traje y primero lo leí en inglés con alguna gente y muy lentamente empecé a trabajar con ese libro, traducir. Eso es una historia más larga que está ahí bien en el prólogo, pero bueno, llevo años como militando ese libro. También hubieron una serie de coincidencias de gente muy amable como Tumba a la Casa, como los autores canadienses, los derechos nos los regalaron. Se metió la gente de Traficantes de Sueno.O sea, en realidad hay un montón de gente. Es como una red de redes, ese libro y una serie de casualidades y favores y gestos agradables de mucha gente que logró que eso saliera como salió, la verdad. O sea, yo pienso mi irrepetible, esa esa serie de factores. Ajá. Chris: Ah chingón. Muy bien, Bueno, pues ese libro originalmente [00:03:00] se publicaron en 2016. A leer, reeler y traducir ese texto, tengo curiosidad por saber que crees que ha cambiado de este entonces, o qué diferencias principales has visto entre el radicalismo rígido descrito en el libro de la anglosfera o America norte, Anglosajona y la hispanesfera o Latinoamérica? Alf: Este? Pues muchas cosas que decir, no. La parte que confirmé yo fui trabajando ese libro, eh? Porque digamos que yo, todavía este año presenté ese libro. O sea, y le fue muy bien en Costa Rica. Fue la última. A mí se me acabaron los ejemplares. Y digamos, terminé mi labor con con Militancia en Costa Rica hace dos, tres meses.No es tanto, no? O sea todavía después de la del programa de radio con Pamela, se hizo en Costa Rica de presentación y le fue muy bien, eh? Y se [00:04:00] reimprimió ese sí. Ese libro fue un éxito de muchas maneras, no? Y fíjate a mí. Una cosa que con por me pasaban los años, no me gustó, es que yo siento que tiene un lado como muy liberal, osea, hay un lado donde es demasiado suave, no? O sea, al criticar lo rígido, siento que se pasa de flexible, por decir así. Entonces, y eso pasa un poco como con ciertos radicalismos del norte, que tienen que ver con la retórica de la amistad de la ternura como tan enfocados en el cuidado.Y así, yo siento que sin querer como por llevarle la contraria al opuesto, como el machismo lo rígido, bla, bla, bla, caen en una cosa un poco... o sea yo siendo que ese el libro o por lo menos mi lectura de ese libro, ya estas alturas, si lo siendo demasiado suave, porque yo creo que la parte negativa de militar y de organizarse, pues es importante, no, eh?Es importante de hablar, no? Entonces, cierto que en el libro, se pasa de buena onda, por [00:05:00] decirlo asi. Creo que por eso es un éxito porque hay lado "pop" en ese libro, un lado suavecito, dulcecito, que se mastica bien. Y está bien para los activismo, pero hay una parte en mi que dice bueno, pero hay que hablar del resentimiento, hay que hablar del odio.Hay que hablar de la importancia de romper entre nosotras, de pelearnos entre nosotros, sin caer en el castigo y la culpa y la persecución. Pero yo sí, creo que la ruptura o la negatividad en general ese el libro no lo logra del todo. Habría que ir a otros lados y pienso que de un año para acá, desde que se recrudeció el genocida ahora, pues justo toca repensar el antiimperialismo, toca repensar cosas que no pueden ser tan flexibles, no? O sea, pues están matando, están cayendo bombas y no se trata de vamos a ver si nos cae el 20 o no, o cuando nos cae el 20.Pues hay un imperio gestionando un genocidio que se recrudeció muy fuerte el último año. Y eso implica, se endurece, se endurece. O sea, ha cambiado el panorama político. Y hay [00:06:00] procesos donde podemos ser muy flexibles y pacientes, pero hay procesos donde no, donde hay que responder porque la bomba te ca en la cabeza, o sea, y ya está.Entonces me recuerdo un poco como en los del paso de los 60s a los 70s, o el paso hacia los 20, no? O sea, históricamente esto ha pasado. Se acaba el hipismo y y llega la guerrilla. Se acaba el anarquismo y empieza el partido comunista. O sea, hay momentos donde la historia te come y se vuelve un poquito más pues no te voy a decir duro, pero pero sí, incluso en el norte, los anarquistas que venían de escribir ese libro como muy ticunistas se están volviendo más de izquierda, más revolucionario, más leninistas mucho. Y yo creo que eso tiene que ver, bueno, una especie el leninismo, pues moderno o buena onda.El tipo zapatismo en versión anglo, pero yo creo que eso tiene que ver con las condiciones actuales. Yo creo que antes de la pandemia, después de la pandemia, son dos planetas, tanto por el reconocimiento de genocidia, como porque lo que se [00:07:00] hizo toda la década que para mí acaba en pandemia. Pues tenía un lado muy chido, pero también a un lado muy de todo es válido.La insurrección ya está aquí. Y pues ahora decimos no, pues no está aquí. No estamos parando a Estados Unidos este el imperio, no lo estamos parando. En otros momentos de la historia, si se la podido o poner ciertos límites al imperialismo." No del todo, pero se han ganado algunas luchas.Entonces, bueno, ese libro creo que fue de su época. O sea, 2016 y ese anarquismo de la amistad y de hay que conectar y fluir y todo ese lado que para un poco hippie. Creo que es muy de su momento, de la década pasada, pero yo creo que esa época, ya no es la nuestra, por las por las condiciones. O sea, porque estamos reaccionando y respondiendo y organizándonos frente a otros problemas.Chris: Claro, claro. Y si podrias actualizarlo en tus propios palabras, cuáles serían los temas más importantes [00:08:00] para cambiar o reemplazar? Alf: O sea, mira te voy a contar de otro libro, pero también es del norte.Entonces, pues no me encanta darle tanto entre ellos, pero un libro que, por ejemplo, le respondería fuerte de ese libro, sería este que me regalaban los de Traficantes, ahora que trabaje con ellos en en Madrid, que se llama Hacia Una Nueva Guerra Civil Mundial, de Lazzarato, no?Entonces digo, lo que pasa es que él es un leninista, no? Entonces, le pega duro, le pega duro. O sea, pero esto ha pasado siempre, pero hay varias banda que está respondiendo, no? O sea, por ejemplo, en el caso de este libro que te a acaba de mencionar Lazzarato.Pues él dice que los últimos 50 años, incluido militancia, que estaría al final de 50 años, lo político como tal no se habló? Entonces, si le aplicas Lazzarato a Militancia Alegre, efectivamente, nunca se habla de que a ver, o sea, el gobierno estadounidense control el mundo y va ganando. O sea, y hubieron luchas en los 60s, 70s, que lograron más o menos parar [00:09:00] ese imperialismo, los liberaciones nacionales, por ejemplo.Las luchas de empezamos por Vietnam, Malher y Cuba y acabando con otras. Si más o menos se le pudo parar a ese imperialismo de ese momento? Pero por ejemplo, Militancia en ni un solo momento habla de política en un sentido duro, no? O sea anti-Trump, por ejemplo, anti-global como global north o norte y global. O sea, en el sentido que gobiernan en el mundo, no?Y eso no se habla no? O sea, en ningún momento se dice bueno, nosotras, como norte, tenemos una deuda con el sur, no solo económica, sino política, no? O sea, en cuanto a no permitir la autonomía de los sur. Y palestina y Líbano es el, pues es el caso más extremo, no? Aunque aquí es lo mismo, no? O sea, la lucha la guerra contra los zapatistas es el mismo genocidio, con la misma bala. O sea el mismo inversionista, las mismas ganancias. Es el mismo genocidio. Entonces, pero no hablar de eso, no hablar de lo meramente político, [00:10:00] no? O sea de como Morena trabaja para el gobierno gringo y mata a los zapatistas y los centroamericanos. Al no hablar de este tipo de cosas como duramente políticas.O sea, como Trump controla a la milicia mexicana, la la la. Pues sí que es un libro hippie, no? O sea, en el sentido de que, ahí los leninistas tienen un punto. En este caso, Lazzarato pero mucha otra banda, al contestarle a la banda anárquica. Si muy chida la amistad y muy chida la... Lets tune in.O sea, está bien, pero tú estás parada en un mundo que de beneficia de destruir este mundo donde tú y yo estamos parada, no? Entonces, de muchas maneras: lo real, lo simbólico en lo económico. El turismo, para mí solo es un capítulo de esa serie de industrias de muerte. Entonces no, al no hablarlo.Yo pienso que es un libro que omite el lugar de enunciación principal, que es el imperio si habla del imperio, pero yo siento que si le faltó lo político político. Osea, como el norte domina y controla [00:11:00] al sur, el gobierno del norte en concreto. Al no hablar eso pues si hizo darle un libro que pues no sé cómo va a envejecer. O sea, digo, bueno, a ver cómo le va, porque porque sí que sirve para lo que sirvió Tiqqun y esas cosas en su momento que era contestarle a la izquierda vertical, por decir así. Pero ese momento, por lo menos en el norte, ya pasó, no? Y ellos esos mismos ya regresaron a la verticalidad.O sea, los que atacaron al leninismo, estamos en esta otra. Entonces chistosasto porque ellos tienen sus propios ciclos y nosotras tenemos otros ciclos de lucha, no? Y otras genealogías y otras retóricas. O sea, es muy diferente. Ahí la traducción. Por eso milita tanto ese libro porque, había que defender nuestro propio contexto, no?Y decir bueno, es la genealogia de ellos, la nuestra tiene otras conceptos. O sea, ha ganado guerras y revoluciones. Hay muchos triunfos en nuestra historia del sur. De hecho, en la del norte hay más derrotas y en cambio, [00:12:00] las liberaciones nacionales, pues prácticamente todas triunfaron, si las piensas, contra el imperialismo. Claro que ya no está de moda hablar de eso porque de colonial ya está en otra... ya se fue a otro lado. No? La mayoría de de anticolonial ya no está viniendo su genealogía en las luchas de liberación nacional y o la violencia?Ya la violencia pasó de moda y justo este libro tiene algo de eso? Como de no hay que hablar de cómo en México tuvimos que tirar balazos para recuperarlo un poco que tenemos. No! Hay que hablar de la amistad del amor, la ternura. Esa parte es la que yo pienso que ya no le habla mucho a nuestro tiempo y a ver qué va a pasar después, a ver qué va a pasar después.No, aunque tienes utilidad, no? O sea, mucha gente que está en el activismo vive con mucho, cariño de ese libro y está bien. O sea, Creo que está bien. Yo creo que le falta la parte política y negativa, pero bueno, no lo pudimos pedir todo a un solo libro. No. Eso es lo que hicieron los europeos con nosotros, traer la biblia y [00:13:00] matarnos pretexto de un solo libro. Entonces yo creo que no hay que caer. Eso es, es colonial quererle pedir todo a un solo libro. Si ese libro dio lo que tuvo que dar en su contexto y ese contexto para mí pasó este listo. O sea, fue una herramienta útil que respondió y ya este lo que sigue. Chris: Pues sí, este recuerdo que hubo una, una nota de pie en en el libro, de Silvia Federici y la tengo.La cita aquí decía que"lo que más importa es descubrir y recreer la memoria colectiva de las luchas pasadas. En los Estados Unidos, hay un intento sistemático de destruir esta memoria. Y ahora esto se está extendiendo por todo el mundo. Revivir la memoria de las luchas del pasado nos hace sentir ser parte de algo más grande que nuestras vidas individuales y de esta manera de un nuevo sentido a lo que estamos haciendo y nos da coraje, porque nos hace tener menos miedo en lo que [00:14:00] nos puede pasar individualmente." Y siento que hay algo allá como también la, no sé si está impulsado desde arriba o si es solo una falta de memoria, pero sí, siento que es, es muy fuerte que hay una falta de linaje, en la política en el día de hoy, en los momentos sociales contemporáneos. Pero pues, quería preguntarte un poco de tus experiencias también con el turismo. Me gustaría preguntarle de qué tipo de reacciones recibiste, recibieron cómo resultado del podcast y si esas conversaciones cambiaron sus ideas sobre los temas tratados.Alf: Este una parte había que preguntárselo directo a Pame porque yo creo que ella lo vivió a su forma también. Pero bueno, pues fue muy chido. Primero que nada, lo lo bonito. Ese programa varias cosas. Primero, ese programa fue apoyado por el instituto de estudios anarquistas americano, y eso [00:15:00] fue lindo, tener el apoyo. O sea, no precarizarnos tanto. Y tampoco tener que pedirle dinero a gente de mierda para hacer co chidas no, eso siempre se siente bien. Como no traicionar el contenido, o sea que vaya mucho la forma con el fondo, no. Entonces, de entrada, eso fue muy alegre. De segunda gran alegría, yo siempre trabajo a puerta cerrada.Yo soy un poco celosa de mi trabajo. Entonces, pues a abrir la puerta y trabajar con no solo dos, vieron un podcast que éramos cuatro, cinco. Eso es rarísimo. Yo nunca había hecho eso. Yo no suelo hacer eso. Si, trabajo con gente, pero no con el micrófono, normalmente no, eh?Siempre trabaj o con grupos y movimientos y cosas, pero digamos que a puerta cerrada por decir así o o coyunturas específicas. Entonces, primero la congruencia que yo siento que tuvo ese programa, como alinearnos en un anarquismo internacionalista, que yo creo que hay que recuperar.El internacionalismo en general, eh? Y creo que a [00:16:00] veces la lucha contra el turismo sin querer se vuelve muy nacionalista y no distingue entre migrante y turista esas cosas, como en un México, es mejor que todo lo demás. Un poco raro, pero bueno, antes de perderme, yo creo que ahí hubo un gesto internacionalista lindo.O sea, entre anarquistas del norte con los del sur primero y segundo, pues, abrir el micro porque que yo no es algo que suelo o solía hacer hasta hace hasta este año, por decir, o sea, yo llevo en un monólogo de locutora varios años porque mi parte social la hago cuerpo a cuerpo, por decir así. Y ya te podría platicar muchas cosas.Pero a mí me emociono muchísimo el programa con Tejiendo a la Organización Revolucionaria, eh? La verdad me encantó. O sea, a mí ellos me parece que hacen un trabajo importante. Y me parece que nuestro tiempo se está pensando desde los revolucionarios también. No necesariamente como la decada pasada la insurreccional y el todo se vale.Este, yo creo que está [00:17:00] cambiando un poco esos enfoques y justo ellos que llevan más de 20 años y son como 50 personas organizadas desde abajo con mucha claridad y mucha fuerza. Pues hicimos un puente muy chido, no entre en anarquismo y otras partes de la izquierda radical, que normalmente no nos damos la mano y no platica.O sea, no es común ni es fácil. Y cuando se da, suele ser tenso. Y no hubo para mí nada de tensión, al revés. Hubo una complementación muy chida contorno. Es el último capítulo de Emergente. Bueno, o sea, y siento que conecta con Militancia Alegre. O sea, llamarla en militancia y no "activismo alegre" era una provocación de los autores.Y yo creo que movimiento es como ?, entre muchos otros que se mencionan justos son militantes, no activistas, no? O sea que el activista tiene genealogía muy del norte y muy de los noventas para acá. Y yo creo que ellos como que leídos por "los cool" que Militancia Alegre sigue siendo el libro más cool, como que no suelen voltear, la gente cool, no suele voltear a ver a ese tipo de militancias como Thor. [00:18:00] Todos estuvieron muy chidos, pero yo le tengo especial cariño, a ese último, porque sí, pienso que hay que pensar alianzas insólitas, como todas las izquierdas radicales, tratar de articular. Y para mí, eso lo más cercano fue contorno. Y yo lo sigo reescuchando. Y hay cosas que me dejar pensando, por ejemplo, lo que dicen de los sectores de la clase trabajadora, que hay un sector indígena, entonces se pelean entre ellos y como son sectorizados, en fin a mí, hay varias cosas que ellos me hacen pensar. Me hacen pensar mucho. Y su chamba es muy chida. Solo que, como no es la más cool y como nice. No tiene este super diseño ni nada. Pues mucha gente no les presta atención. Entonces yo, para mí, fue importante darles el micro a ellos y más bien me faltaron programas con ellos, la verdad.Entonces, para mí, eso fue muy lindo, con el pretexto del libro, porque la verdad, casi ni hablamos o muy poquito. Ya haber podido entrevistar, por ejemplo, a Raquel Gutiérrez. De poder pues yo hubiera [00:19:00] entrevistado a John Holloway. O sea, yo me hubiera seguido. Lo que pasa es que la chamba entrevistadora es muy distinta a la que yo hago como locutora, o sea, es otro camino. Y pues, el recurso. Pues no lo hay. Claro. Claro. Porque esa lo pudimos hasta pagar un poquitito de dinero a la gente que entrevistamos. Pudimos autocobrar un poquitito. Pagarle a la diseñadora. Fue muy distinto a todo lo que yo hago. No este ese ese programa.Insisto por el apoyo internacionalista que poco o mucho, pues fue muy lindo tener, porque normalmente no se puede pagar entrevistas y cosas, que es chistoso tanto tanto de lucha de clases, con compas que pu pues obviamente les cuesta venir para acá. Chris: Ya no, pues es muy difícil, pero sí, fue un episodio muy bonito. Y lo voy a poner en el sitio web d El Fin de Turismo cuando lanzamos este podcast y también por los que quieren saber, es el último episodio de Alegría Emergente. Pues, hablando de tus obras Alf [00:20:00] en Pepitas de Calabaza, exploras algunos temas periférico de turismo, desde la Merida en la que creciste, los chiqui loteros o aquellos que dividen grandes lotes en lotes pequeños para venderlos a un precio normalmente superior, a veces a extranjeros. Es uno de esos temas.Cómo influyó tu tiempo en Merida en tu comprensión del turismo? Alf: Primero, extender un poco la la invitación a la lectura de mi trabajo. Este el tema de la propiedad y del turismo y del colonialismo, básicamente atraviesa toda toda mi obra, pero medida en concreto que que te interesa con Pepitas también es algo que menciono en el libro nuevo.Él No Existe Dique Capaz de Contar y hablo específicamente de cómo el turismo, la industria del turismo ha ido como arrebatándonos a quienes venimos de las clases populares. Crecimos abajo y demás, sobre todo el placer, el ocio. Olvídate de la [00:21:00] tierra. Si el acceso al agua, una serie de cosas, no.Entonces ahí se trabaja un poco más elabor adamente pero efectivamente desde Pepitas. Pues a mí, es un tema que me, central en mi trabajo. El tema del colonialismo, porque para mí, hablar de turismo se hablar de colonialismo actual, colonialismo interno externo, pero es el colorismo vigente. O sea, es un desplazamiento, parte de un proceso de desplazamiento em.Entonces, en Pepitas, pues efectivamente eso es un protagonista, que digamos es el burgués nacional, por decirlo como muy teóricamente el chiquilotero, le decimos regionalmente, que es el es el terrateniente. No es Carlos Slim. O sea, no es el más rico, el lo rico, pero es, digamos, el terrateniente de mediano alcance que puede comprar tierra y fragmentarla y venderla, especular con la tierra, al final. Pero en el sur resiste, el año pasado, para para subir el tono a lo político otra vez... El el año pasado en el sur [00:22:00] resiste, nos decía el Congreso Nacional Indígena, que la mitad de la tierra en México es propiedad social, no? Y esto lo platicaba presentando no Existe Dique con Yasnaya Aguilar porque Oaxaca es un caso distinto y da mucha envidia.Tiene una tercera forma de tierra que en la tierra comunal, pero no vamos entrar a las legalidades. El sureste de México, como representa a Paco y hablo en mi segundo libro también este de ah, el turismo ha entrado porque legalmente, desde el 92 se cambió la constitución y se ha roto la propiedad ejidal y ha entrado la propiedad privada, no?Entonces, para llevarlo lo meramente político, luchar en contra del turismo hoy en México sería exigir que no se pueda vender, como en Oaxaca existe la propiedad comunal, no en ninguna otra parte del país hasta donde yo sé, que no se pueda legalmente vender esa tierra. Entonces, para no abstraer, o sea para ir a concreto, el turismo avanza, por el primermundista, coludido con [00:23:00] con con el tercermundista de la clase alta, en este caso, Paco, para romper la la propiedad social y meter la propiedad individual o privada, no? Si hubiera un mecanismo que la revolución mexicana nos heredó, ese mecanismo legal no podría existir el turismo en México, por lo menos no legalmente. Entonces, como desde el 92, se terminó de caer lo que nos quedaba de revolucion mexicana y que se peleó a balazos. Hay que recuperar esa negativa. En el 92 se cambia, es perdemos eso que habíamos ganado la revolución. Y entonces el turismo ya explotan. Y eso es muy notorio para gente que somos del sur.O sea, si yo te cuento cómo fui a Tulum por primera vez, y cuando volví a Tulum 10 o 20 anos después, o cómo fui a Zipolite por primera vez. Y eso es el resultado. O sea, te puedo escribir 30 libros, pero todo eso es result resultado específicamente una partecita de la constitución que menciona en mi segundo libre, legal, que permitió destruirlo lo que ganamos en la revolución mexicana, [00:24:00] que es la propiedad colectiva, en algunos casos propiedad indígena en otros casos, simplemente propiedad social de las clases populares.Y esto lo he trado mucha gente y me fui enterando estando con la gente en territorio, por ejemplo, con la asamblea de defensores de territorio Maya Muuch Xiinbal, ellos en la práctica, me enseñaron toda esta serie de mecanismos y defensas caminando con los pueblos, estando ahí. O sea, porque hay que estar ahí a veces para entender la magnitud.O sea, si tú lo piensas, el los muchos pueblos indígenas y clases populares son dueñas de hectáreas, el 40% del país, está en sus manos a nivel de propiedad legal, pero la propiedad privada va ganando, no, no. Y para mí, el turismo solo es un pedacito de ese proyecto colonizador actual, que va, va quitándonos, lo poquito que ganamos en la revolución mexicana. Bueno, ganamos varias cosas: la educación pública, salud pública, todo eso lo van privatizando. Pero es muy loco tierra y territorio, porque es muy específico. O sea 40 percent versus [00:25:00] 60 percent, un artículo de constitución, no hay que perdernos, osea. Ahí está. Pero mira el ombligo del pedo. Ajá. Chris: Mm, gracias. Me gustaría proponer algunos algunas preguntas, algunas provocaciones. Quizás respeto de cómo el turismo y más bien, más recientemente, las entrecomillas invasiones de turistas, nómadas digitales a México desde la pandemia y otras partes también. O sea, no es solo México, pero obviamente hay otros lugares.Y pues, hay ciertas cosas que ha surgido en otros episodios de podcast, respeto de el radicalismo rígido, y como lo veo a veces culturas de descartabilidad, que siento que es algo fundamental y también como desconocido en cómo funciona, pues la modernidad, la colonia, toda ese trayectoria [00:26:00] de mierda. Pero lo vemos mucho. Siento, siento yo en los redes sociales. Entonces, me gustaría preguntarte, qué piensas sobre los efectos de las redes sociales en los contextos de las luchas contemporáneas, pero también bajo de este contexto de turismo, de las invasiones en México. Entonces mi pregunta es, cómo crees que las redes sociales contribuyen al radicalismo rígido?Alf: Eh? Pues mira, yo creo que no solo contribuyen radicalismo rígido, o sea, respondiendo muy rápidamente. Yo creo que el algoritmo está diseñado y eso lo sabe la mayoría, espero, supongo este para generar estos echo-chambers que le llaman. Entonces, yo creo que lo mínimo, o sea, lo más x es que genere radicalismo rígido yo creo que en realidad la [00:27:00] ultraderecha está ganando en el mundo por las redes sociales. Y esto no lo digo yo. Esto está demostradisimo. O sea, Milei, Trump y todo el fascismo en el poder que desgraciadamente es, yo calculo la mitad del planeta, Bukele, etcétera, Bolsonaro, tienen mucho que ver con lo que aquí sería Chumel Torres, con lo que aquí sería Eduardo Verastegui. Tiene todo que ver, no?Y yo creo que eso, el pensamiento crítico, como le nos queremos llamar a este el otro lado antifascista sea, no hemos tomado suficientemente en serio eso como un enemigo, no? Porque volviendo la negatividad, el resentimiento, pues hay ese es un nuevo enemigo. Para mí, hay que destruirlo este.Acomodé lugar, o sea, como tenga que hacer. Entonces, esto lo hablaba también con Benja, la pareja de Yasnaya, el día de mi presentación en Volcana. O sea, qué pasa que mucha izquierda, mucho pensamiento crítico y todo, no quiere hacer pop. Entonces la derecha sí que está haciendo [00:28:00] pop y por eso ganó Trump, y por eso está Milei en el poder, porque hacen un un tipo de redes sociales poperas. No tienen miedo a reducir el pensamiento, a provocar. No tienen miedo porque tienen el poder, obviamente, controlan el mundo. En concreto, Trump, no? Entonces, nosotras desde el miedo y desde un un clasicismo extraño, un machismo raro, como que decimos el "pop" está mal porque reduce. Ser influencer está mal porque hace de lo abstracto. Lo reduce. Lo simplifica. Y ese es un problema. Es un problema grande que tiene que para mí tiene que ver con el problema de la es escolarización. Pero para contestarte, y yo creo que las redes sociales sostienen al fascismo actual, más que cualquier otra cosa, yo creo que más que ninguna otra cosa. Y por eso nos gobiernan celebridades y estamos en una fase nueva de la política como espectáculo. Y no estábamos ahí, volvemos a militancia como un libro que ya no responde a esta época, yo no siento que Obama era eso.Yo no [00:29:00] siento que el PRIismo y el PANismo era eso. Estamos en otro momento, entonces, como siempre la izquierda o como lo quieras llamar, el pensamiento, el antifascismo general, que a mi me da igual los conceptos, como siempre estamos lentas, lentas en reaccionar. Porque? Pues porque nos asusta. Las redes sociales, yo pienso que nos están bombardeando, emocionalmente con el genocidio. Yo creo que la manera en que están manejando la imagen del genocidio está tronando la salud mental, terminando de tronar, si no, es que ya la había tronado de buena parte de de de quienes estamos contra de Trump y Milei, por decir el amor que yo espero que seamos más o de la mitad de la tierra otra vez, este me gusta creer. Entonces eso, yo creo que estamos lentas porque quieren ellos porque nos han tronado la la salud mental. Y eso hace que nos aletargamos en responder con la fuerza con la que ellos, o sea nos faltan influencers un poco más rudos, para decirlo como es, o sea un poco más tan fuertes y provocadores como ellos.Yo [00:30:00] siento que los influencers de este lado hacen un trabajo importante, pero muy suave. O sea, está muy abajito. Muy bien portado. Cuando tú escuchas a Bukele, tú escuchas hablar a Milei o Trump y son los provocadores, realmente. Este, no le tienen miedo a decir pendejadas. Y la izquierda, sí. Sí, le tienen miedo a cagarla. Cuando no se dan cuenta que lo que están haciendo ellos es provocar para mover, no? O sea, la gente sabe que es una exageración. Los votantes de Milei de Bukele y de Trump saben que dicen mucha, es un borracho, que está diciendo pendejadas, pero van y votan. Chris: Claro. Alf: La izquierda no está logrando subir el tono. Al revés. O sea, entre más, baja en el fondo y más banderitas de palestina, como que más bien portadas, somos. Y entonces, ah, "pues vamos a hablar de la cultura de palestina, que es muy importante. Es muy bonita. Pero yo te apuesto que se hubieran influencers diciendo vamos a tirarles bombas y vamos a matar sería más fuerte, no? O sea, le daría [00:31:00] miedo a ellos como ha pasar, si ha pasado la historia en los 70. Esto sí que pasó. Si le dábamos miedo a ellos. Ya no le damos miedo. Y yo creo que eso tiene todo que ver con como el imperialismo hoy, es un algoritmo. Antes era otra cosa, y es un imperialismo de la mente y de las emociones.Y es meramente como manejan la imagen. Osea, da igual lo que nos muestren, sino la manera en que se utiliza el discurso de Trump y la manera en que se utiliza la imagen del genocidio, no el genocidio. Eso a ellos no les importa, sino el uso, nos truenan, nos truenan todo el tiempo.Entonces no logramos articular. No logramos reconocernos. Empezamos a competir, nos peleamos y es porque ellos van ganando. Han habido otros momentos de la historia donde este lado de veras le daba miedo sin idealizarlo porque también puede ser muy machista. Este le daba miedo a Trump y a los Trumps. O sea, se [00:32:00] cagaban de me decían no, no.Entonces, bueno, van a matar, no? Y entonces, había algo positivo ahí. Había algo positivo ahí y eso se perdió, nuestra propia capacidad de dar miedo y defendernos. Se ha ido perdiendo. O sea, y es muy material, porque matan defensores del territorio cada semana, así como palestinos y libaneses con la misma pistola, la misma arma. Cada semana los matan. Entonces, pues, claro que da miedo de subir el tono. No porque siento que te van a matar. Hay un fantasma. Entonces, yo creo que las redes sociales se tienen toda la culpa y que están gestionadas maravillosas, perfectas, las redes sociales y y el internet porque permitió que el imperialismo, se vuelva.O sea que lo cargues a todos lados, que desees el fascismo. Y eso está en las pantallitas y en el celular. Lo manejaron muy bien. El que lo explica más bastante bien es, Adam Curtis, en Can't Get You Outta My Head. Y creo que eso hay que tomarlo [00:33:00] todavía más enserio, porque la gente nada más dice "ah, pinche Chumel Torres". No, wey. O sea, es el cáncer de esta sociedad. O sea, no se explicar. Es un verdadero enemigo y "ah x solo es un panista ahí raro." Lo que quiero decir es que no le damos la seriedad, como que no estamos leyendo el imperio en su nueva fase y cómo se maneja. Chris: Pero entonces, tú crees que las maneras que podemos socovar el algoritmo es de, quitarnos de la pantalla? O sea, pero cómo está también el algoritmo no solo internalizándose según yo en los movimientos, pero en las mentalidades de la gente y dentro de los movimientos?Alf: Claro que yo no tengo una respuesta, pero a mí se me ocurre que esto ya se intentado muchas veces como crear nuestros propios tecnologías. Lo que pasa es que nunca van a ser igual de atractivas y poderosas, como clase de quienes controlan la tierra, porque pues por algo [00:34:00] las controlan y van ganando no? Porque tienen todos los recursos y toda la inteligencia puesta ahíEntonces, si los movimientos ya les pueden tener redes sociales, pero pero sus posts no tienen ningún alcance y eso está gestionado desde arriba. Entonces este es un problema más profundo que tiene que ver con el problema de la imagen y su gestión. O sea, al controlar el algoritmo, el imperio, lo que está controlando son las imágenes y las narrativas. Las gestionan, a eso me refiero con imperialismo. O sea, vemos lo que el imperio quiere que veamos y se acabó. O sea, es una nueva fase porque no necesariamente tienes al gringo gobernando a tu país como lo fue antes de la revoluciones nacionales, por ejemplo, pero tienes el celular que sólo te va a mostrar lo que le conviene al gobierno gringo o mayoritariamente.Entonces quebrar el algoritmo es quebrar el imperio, o sea la verdad, o sea, no es otra cosa que eso . Y eso hace que lo [00:35:00] cool sea cool y lo no cool que suele ser más importante, no se vea y no tenga acceso recursos y no generar imágenes chidas. Y si logras de una imagen, no tiene ningún alcance. O sea, es muy notorio para mi trabajo.O sea, si yo subo mi gatito 500 views, si yo subo el tipo de cosas que estamos platicando 5. Sí, claro. Es super evidente, no el manejo de la imagen y la gestión. Entonces, pues hay que volver. Hay que volver a la auto publicación. Hay que volver a los medios libres como se estuvieron haciendo hasta si varias decadas. O sea, y rehacerlo recuperarlos, repensarlos. La gente que se está yendo a Mastodon en redes sociales. La gente que se está saliendo de los algoritmos, los más feos. Digo, no sé qué tanto lo vamos a lograr. O sea, por eso yo, mi parte política, la vivo más en presencial. O sea, yo voy. Trato de ir ahora que se cumplen 50 años de Lucio cada año, hacer pueblo, estar con el pueblo, ser pueblo. O sea, porque [00:36:00] claro que si yo no voy, nunca me voy a enterar.Y si no camino con, como te conté, la asamblea maya, aunque sea cinco minutos, yo no me entero de que el pedo principal de todo esto es simplemente un artículo de la constitución, no? Entonces, o sea, pon tú que ellos postan en internet. Quién lo escucha? Nadie muy poca gente, pero eso es por quien controla.Que la info no llegue no. Entonces, claro. Entonces a eso voy, o sea, hay un problema con la imagen. O sea, hay un gran problema con la imagen porque también lo que la ultra derecho y el fascismo ha logrado perfectamente bien en nuestra época. Es que la gente prefiere el reconocimiento y el like, el premio no que la reparación real.Y entonces las redes sociales están basadas en un nuevo modelo de contra insurgencia y de pacificación y neutralización política, que es, yo voy, te doy un premio, yo voy y te muestro, yo te doy un like, pero para que ya te calles, no. Y para que no digas las cosas, [00:37:00] estamos decían, es un solo artículo.Si echamos para atrás de artículo, pues vamos a parar buena parte de los capitales colonialistas y turísticos hoy, etc. O sea a lo que voy es que van y te premian, van y te likean para que te vayas pacificando. Y ahí hubo un cambio estrategia que también estamos muy lentas en sí, porque los setentas te mataban, a las clases medias organizadas políticamente. Hoy no. Hoy no es así.Hoy matan a la gente de abajo, a los defensores que viven y habitan las clases populares, el territo y a la clase media la premia pa que te calles. Entonces, cómo te premian haciendo que el algoritmo te vea mucho y hables mucho y produzcas mucho contenido, pero es un contenido. Te repito muy bien portado.Es un contenido suave, que omite las partes políticas que omite temas de imperialismo contra insurgencia, bla, bla, osea. Habla de todo lo demás, formas de vida, ternura radical, [00:38:00] consumo alternativo, sororidad solidaria, todo lo que tú quieras, excepto si no le cortamos la cabeza a Trump, esa condición no para. O sea, no sé si me explico.Menos lo más importante, digo, lo estoy caricaturizando. Cortando la cabeza de Trump no vamos a parar el periodismo, pero me estás entendiendo. Están manejando la censura y estamos ya hablan de tecno tecnofeudalismo. Estamos regalándole un contenido que soporta el imperialismo y no nos damos... estamos tan enajenadas en este momento con el algoritmo que trabajamos para el gratis.No? Y me incluye, o sea mis PDFs, son gratis. Mi radio es gratis. Yo soy una esclava del internet y se acabó, no? Y entonces, en la medida en que no lo sepamos, sentir la negatividad de ese despojo y de cómo todas trabajamos para el imperio. Nos gusta no poco mucho, este pues más nos enajenamos no? O sea, porque yo no cobro por mis ramas de radio.Yo no cobro por el PDF [00:39:00] literal. Me despoja y me precariza en un sentido duro, directo. El pedo es que decirlo es fuerte porque la gente, pues como escucha en tu programa o el mío, y nos va MXN $5. Bien, pues la gente se compra la amiga y dice que padre, el internet me ven. Cuando solo te está viendo la gente que piensa como tú. Y ya nadie más. O sea, ni un solo seguidor más. Gente que ya pensaba como tú, antes de llegar a tu contenido. Entonces, en realidad no estamos logrando hacer propaganda, no? Y yo creo que es super importante, porque porque en la medida siempre trabajamos con los que piensan como nosotras, no estamos empujando el ese 50 percent fascista, al reves, lo respetamos y decimos, bueno, yo trabajo con el 50%. Me quedo en el 40% de la propiedad social y nunca empujo la propiedad privada o el 50% fascista.Y ya ahí te quedas que es muy cómodo también hablar entre nosotras. Pues que nadie te también te madres que nadie te mande [00:40:00] bots. Porque a mí lo que hacen es que me atacan en internet, no? Entonces, cada vez que digo lo que hay que decir, pues me mandan bots y me asustan me, como mucha gente, no, te amenazan.Y todos eso esta perfectamente gestionado, en México desde Peña Nieto, del Peña bots. Se siente muy claramente esas tecnologías. Muchas veces israeles. Se siente muy clarito, no? Y funcionan perfectamente bien, porque pacifican y neutralizan maravillosamente. Ya la gente deja de lo que hay que decir porque tú sientes que... o sea, porque tú sientes lo general, el efecto contrario, las censuras se siente como premiOChris: total. Muchas gracias. Alf. me gustaría provocar un poco ese idea que la algoritmo sólo nos este en suavece. En suaveza, dijiste? En suavece. Ajá. Ajá, porque pues, [00:41:00] también a mí parece que algoritmo está pidiendo, metiendo, reforzando la rabia.Y hace hace poco descubrí, descubrí un libro llamado Discard Studies en inglés, Estudios de Descarte, que intenta formular hipótesis no solo en torno a las historias sociales de la basura y contaminación, pero sino también del exilio y desplazamiento. Y la idea en los estudios del descarte es que todas estas cosas están muy relacionadas entre sí.Las redes sociales creen una plataforma para los también expulsiones sociales en forma de cancelaciones o escrachees, por ejemplo. Alf: Mm-hmm. Chris: Entonces, también que si el el algo ritmo está imponiendo, invitándonos a ser más pacíficos, siento que hay una manera que está imponiendo, impulsando, invitándonos a descartar, tirar, la [00:42:00] gente entre los movimientos sociales, o sea, entre movimientos sociales, también en la manera interpersonal.Y quería preguntarte sobre eso y las consecuencias a las luchas de largo plazo. Alf: Mm-hmm. Mira, yo siento que si se habló particularmente en el segundo capítulo de Alegria Emergente con un invitado que se llama Tomás Calles. Con él, se habló eso. Mira, yo siento que que es bien complicado este tema, porque para mí, el escrache pues que últimamente más sé hoy es el escrache que llegar con el género, con abuso sexual. Y a la vez, yo creo que hay que hacerle su genealogía completa el escrache porque el escrache cada vez... o sea, si lo sacamos de género y lo metemos a la política, clase, a raza, y a todo lo demás, este de si tú te das cuenta, todo el tiempo, volviendo al 50 facho y al no facho, el 50% facho ha estrechado al 50% no facho. Todo este es el tema del control de las narrativas y las imagenes. O sea, [00:43:00] si tú ves la imagen, por ejemplo y para mí, es una forma de escracheeo pre nuestra época. Si tú ves como Estados Unidos, creo la imagen de Cuba, es una forma de escrache, no? O sea, como, voy a hablar super mal de esos wey. Voy a decir. Voy a publicar todos los libros y todos los contenidos que hablen mal de Cuba, no?Y para mí, hay un escracheeo ahí, un pre escracheeo, por decir así. Entonces, en términos políticos, que te vuelvo a decir que siento que son los cabezas, nos faltan en toda esta discusión. Siempre ha existido y va a existir formas de manipular y de destruir cuando la gente está haciendo cosas más o menos chidas, pues te van a buscar dónde y ahí te van a chingar, no?Y el gobierno también participa eso con sus bots, no? Y su manejo de la información, de la distribución de la información en concreto. Entonces, yo siento que el escrache hay que verlo como también como parte de la contra insurgencia, no todos los escrachees, porque hay escrachees que, por ejemplo, no se vuelven públicos y se vuelven en procesos, por ejemplo, [00:44:00] de... o sea, no es la denuncia pública el punitivismo como ejercicio de castigo ejemplar público, hay escrachees o denuncias en concreto, que más bien se vuelven en ejercicios de justicia reparativa, puertas cerrada, que han sido efectivos.Y yo me he enterado de varios y me han invitado a varios procesos. Este y con varios movimientos. Yo me he dado cuenta de la justicia ejercía por nosotras mismas. Sí, llevada a cabo reparar cosas concretas con soluciones concretas sin hacer una imagen, sin darle al algoritmo lo que nos quita todo el tiempo - tiempo, energía, sin darle la fotita donde dice "para hacer tu eescrache chido habla..." o sea, simplemente resolver, es lo que muchas cosas en internet no hacen. Hablan pero no acciones, y tú puedes hablar lo que quieres siempre y cuando no actúes. Ese es el gran truco de la red social. No hablemos todo, mientras no cambiemos nada.Este entonces nada. Yo siento que el escrache pues hay que verlo así como, tiene una parte [00:45:00] chida para mí, sobre todo a puerta cerrada, como de procesos que yo llamaría, justicia reparativa, restaurativa, osea que no tienden a la imagen, puede crear una imagen, pero no es su fin su objetivo final, sino reparar daños específicos con soluciones específicas, no caso por caso, sin abstraer a ese, este versus un tipo de escrache liberal, blanqueado, espectacular, chafa, que lo único que ha hecho es contra insurgencia. Cada vez que hay liderazgos. "Ah, es un macho," no? Cada vez que hay movimiento sociales, "ah, trabajan para los rusos, trabajan para los chinos, este, reciben dinero, reciben dinero de tal, este." Ose y el escrache, si es una de las mejores herramientas, porque genera volvemos en el tema de narrativas y imágenes, no que contraponen lo que ha ganado.Osea, yo te voy a dar un fondo a ti como activista para que hables del turismo, todo lo que tú quieras, siempre y cuando no hables de esto y de esto, okey, [00:46:00] entonces tu envía a cobrar y te va a super bien. Y te voy el súper famoso y que chido.Pues esa es la lucha que nos vaya bien materialmente a todas. Pero a ti te censuraron. Te dijeron sólo hablas de, entonces, fíjate, volvimos al tema del escrache. O sea mucha de esa gente eescracheada. Voy a poner uno. Miguel Peralta. El caso de Miguel Peralta, para mí sería un caso de escrache, no este Miguel Peralta hoy está perseguido por el estado mexicano y mucha gente te va a decir que es un machista. Te va a decir muchas cosas, pero no te va a decir la otra parte, no? La parte política de su lucha, contra un gobierno que el gobierna, por no decir Samir Flores como un escrache, por no decir Hortensia Telesforo con un tipo de escrache.O sea, si me estás cachando? O sea, y entonces que pasa que que desde arriba, como controla la narrativa y controlan la imagen y la distribución de la información. Te dicen a ver, yo te voy a pagar por una cosa, pero cállate la otra. Entonces pon la banderita de colores. Y ya CDMX es gay y es trans, [00:47:00] pero nunca vuelves a hablar de clase social.Por favor que el pobre siga siendo pobre. Ella solo habla Alf de trans, no? Si te das cuenta, es como el escrache. O sea, el escrache dice vamos a destruir el liderazgo político de Miguel Peralta poniendo ultra énfasis en su lado machista, que que yo no dudo que haya tenido como muchos líderes y como mucha gente, o sea, yo no estoy diciendo que no, solo estoy diciendo la manera en que se utiliza ese tipo de denuncias es para destruir el lado político. Muchas veces no todas. Mm, pero para poner un solo caso, y hoy, por hoy te estoy hablando de un caso de criminalizacion actual, como podríamos hablar de Samir Flores o Hortensia Telesforo y toda la contrainsurgencia. La contrainsurgencia es un tipo de escrache. Es que eso ya cambió.También te repito, la gente más visible van y le dan premios y le dan atención. A la gente menos visible, la matan o la criminalizan como Miguel. Están a punto de meterlo a la cárcel 50 años si no le prestamos atención [00:48:00] a ese caso, no? Que es lo que quieren, que no le prestamos atención. Entonces a eso voy, o sea, casi que ni importa el crimen, casi que no importa la falta del daño, sino el manejo. Hay como una economía, fíjate, hasta te diría yo, una economía de las quejas y una economía de la imagen que no estamos siendo conscientes. Estamos tan alejanadas, que nos vamos, por lo primero que nos dan "Ah, ese ese wey era un macho." Listo. Todo quedó o ese wey trabajo para china y hasta todo el trabajo que haya hecho, como trabaja para china, o como hablan de, por ejemplo, piensan las narrativas sobre ve Venezuela y Nicaragua y Cuba.O sea, es impresionante. Es escrache, o sea. Quién te va a hablar bien de ese tipo de países? Está difícilisimo Chris: o o al menos decir como, "no sé, no sé"... Alf: o al menos decir, "no sé," pero lo que quiero decir es que el independientemente lo que han hecho Venezuela y los machismos de izquierda, [00:49:00] el manejo de ese error.O sea, supongo, sí, yo creo que comete errores como toda la gente cometemos. El manejo es la parte más como las redes sociales, la distribución de esa información, es la que a mí me preocupa más. O sea, como, solo vamos a hablar de lo mierda, déjate claro, porque a Estados Unidos le conviene, que Miguel Peralta está en la cárcel, que Venezuela solo se una mierda, que China solo se una... que yo no dudo que tiene un lado de mierda, pero es interesante los límites del discurso.No puedes hablar de lo hecho. En el momento en el que dice es algo bueno. Cancelada. A la cárcel. Se acabó el pedo. Entonces a mí eso me llama la atención, porque la gente cree que es un momento de libertad discursiva. El fascismo va ganando, no? O sea, y eso es Trump, pero y eso es el genocidio Palestino y Libanes.Pero pero pero hay un síntoma de eso en que no podemos, no podemos hablar. Yo siento que el [00:50:00] internet es mucho más facho que lo previo. O sea, yo me siento mucho más censurada que lo que yo veo que ha pasado en el siglo 20. Me explico? La verdad. O sea, yo veo los discursos del Che Guevara y digo no, pues en ese tiempo podías hablar.Habla así hoy, balazo en la frente. Así es fácil. No amaneciste. Te desapareceria. Entonces digo, ganamos o perdimos en términos discursivos? No, yo pienso que perdimos porque tu ves la tele el siglo 20 y está hablaba sin que le den un balazo. Hoy, ya no hoy. Samir habló, lo mató Morena. Ya. Listo. O sea, hoy hablaban los Palestinos todos muertos.O sea, entonces yo creo que perdimos con internet. No ganamos, pero yo pienso que el turismo te repito, o sea, y el colonialismo, entonces solo es como una partecita. Sinceramente, yo pienso que es como un pedazo chiquitito, de todo una cosa más grande. Claro que es una industria que ha [00:51:00] ido ganando mucha fuerza, pero para mí se habría un contra turismo y un peregrinaje.Yo siento que hago peregrinaje. Fíjate, qué es lo que destruyó el o el turismo está reedificando cuando trato de acercarme los movimientos sociales, desde mi clase, o sea, desde mi color piel y todos mis contradicciones. Pues yo sigo a veces caminando, con gente que me ha enseñado cosas que nunca van a salir en el celular.Adrede no sabemos la verdad. Aunque las posten, no me van a llegar. Y entonces yo creo que si hay un contraturismo y un yo pienso que tendríamos que ir a buscar en el tema del peregrinaje o la hospitalidad radical . Por qué? Porque había un tema sagrado, no? O sea, había algo sagrado en el peregrino. No era turismo nada más de placer, aunque tenía a su lado del compartir y ocioso, pero para mí se recuperáramos la capacidad de defendernos, varias cosas que nos han quitado, la capacidad de hablar que yo creo que nos la quitaran a base de premios y views, no a base de castigos, pues habría un [00:52:00] peregrinaje, por el lado político, no?.Por ejemplo, me cuentan que el año que viene va haber en Brasil. No, mucha gente va a estar yendo a Brasil de diferentes latitudes. Y ese para mí, eso es contra turismo y peregrinaje político sagrado. No. Entonces la gente va o el Anticop, vas, o sea, el ir es súper importante porque tiras el suelo de la basura y estás cuerpo a cuerpo con una realidad que que el algoritmo imperialista quiere que no nos llegue, tu salir. Claro. El problema es que te insista. Está tan de moda, "muerte al turismo," que no es fácil hablar de que hay contraturismos muy importantes. Siempre lo han habido no? O sea, cuando los zapatistas dicen vengan, pasan cosas que no pasan.O sea que hay que ir, no. A huevo, hay que ir. Entonces, y eso es un contraturismo. Y el zapatista está super consciente. No viene puro gringo aquí, puros güerito. Cuál es el pedo así se politizan. Sí, yo creo que es más de clase media no tratar de [00:53:00] buscarle la deriva y darle la vuelta a la industria. Mmm. Y simplemente decir merte a todo el turismo. Pues sí, en la teoría suena muy bien, pero en lo práctica va ganando. Chris: Mmm, claro, y así pues me gustaría preguntarte también de ese hospitalidad radical, pero siento que muchos caen intentar a definir lo que es.Pero entonces me gustaría nada más de preguntarte igual de peregrinaje, si quieres, de si has en tus viajes o en casa, o sea en tu colonia barrio, encontrado lo que llamarías tu hospitalidad radical, en el camino.Alf: Mira yo, esto es algo que aprendí. O sea lo que lo que llama hospitalidad radical es algo que yo hice en la práctica toda mi vida y solo después empecé a elaborar. Pues yo me moví toda mi vida y me sigo moviendo principalmente en el underground. Queda de contracultura. Y pero por ejemplo, yo en el punk, en las [00:54:00] patinetas, como en la izquierda radical en general, con todas sus ramas, toda la vida, he ido y han venido.Y mi casa siempre ha sido la casa de mucha gente y es una práctica que no me había sentado a pensar, no?. Ese no quedarse en el hotel, ese tú llevar a la gente a pasear y mostrarle los lugares ocultos de la ciudad, no los lugares como limpios y en inglés. O sea, es algo que en el Punk y en el anarquismo de esas cosas está muy metido, no?Y yo tengo casa en muchos lugares del mundo porque también he dado casa a mucha gente de muchos lugares del mundo, desde muy chavita, desde tours de skate cuando tenía 14 años, llegaba gente de todos lados y se quedaban en mi casa y yo no me daba cuenta de que es algo, que si tú te vas al peregrinaje, la hospitalidad radical o como queremos llamar, a lo previo a los boom's inmobiliarios, turísticos. Pues siempre existió no? Siempre he existido, no? Entonces nada. Para mí es raro hablarlo porque porque para mí, no se cuestiona, no? O sea, yo recibo gente todo el tiempo y me [00:55:00] recibe gente todo el tiempo de de mucho. Últimamente ya se hizo más internacional. Pero antes era más entre pues, las sociedades chiquitas, lo que sea.Entonces yo te podía contar toda mi historia, a partir de ese eje, si tú quieres. Pero pero mi punto es que es una práctica que yo tengo integrada. O sea, no, nunca me la cuestioné. O sea, y yo como mucho lo que queda en la contracultura, lo que queda underground o sea, mucha gente así lo vive este. Y cada vez que a mí me invita, por ejemplo, la última vez que me invitaron a un pueblo, fue Yasnaya, que ya habíamos quedado de ir.Porque el programa lo escuchan los Mixes y todo. Y yo le dije "claro que sí." O sea a mí en el momento en que me digas cuando voy, yo voy. Y para mí hay algo, o sea, tiene que venir de un pueblo como el Mixe, la invitación para que no sea turismo. Para mí, tiene que haber un receptor explícito y una invitación. O sea, es parte de la economía del regalo y esas cosas que, que en los sures siempre hemos hecho y en el abajo siempre hemos hecho consciente o inconscientemente.Creo que ahora hay que empezar [00:56:00] a elaborarla también. Ahora que empezar a teorizarlo y pensarlo porque conforme avanza, la propiedad privada de la colonización, pues se va perdiendo esos comunalismos, porque son prácticas que los pueblos tienen, que las clases populares tienen, que los undergrounds. La gente se mueve todo el tiempo, todo el tiempo.Solo no se mueve de maneras fancy y y cool. O sea, la foto no es la bonita del Instagram. Entonces, por lo tanto, esa práctica que a mí lo interesa es la práctica, no tanto la conceptualización o la imagen. Pues no la logramos reproducir y va ganando el turismo comercial. Por darte otro ejemplo, varios pueblos en el sureste también me hablaban de turismo alternativo. Y, por ejemplo, armaban varias cosas con los pueblos alrededor pidiéndole permiso, volviendo al al 40% de la propiedad social y esa parte la constitución que habría que pedir que nos regresen, le pedían permiso a todos los ejidos. Entonces ibas en bici o pajareando [00:57:00] las cosas que hacen turismo normal, pero hablaban con los dueños de los ejidos con el de la propiedad social que yo y los zapatistas y mucha gente defendemos y le decían bueno, "voy a traer gringos que que como quieren que le hagamos. Pues da tu caguama" o "cuánto les vas a cobrar?" Y para mí es contraturismo, fíjate, y caminando con ellos en esos territorios. Lo aprendes. O sea, escuchando programas de radio y leyendo libros va a estar cabrón. O sea, hay que ir, no este y fíjate que interesante, porque ese 40% de esa propiedad social, pues bien, que podría recibir la lana, que se le da el hotel? No? Porque mucha de esta gente está muy precarizada, entonces no simplemente decir "ah, a la verga, el dinero en el turismo," sino a quien se lo damos y por qué. Cuando fíjate, yo veo en los pueblos ya iniciativas muy chidas de redistribución para este lado. Hay un montón de cooperativas muy chidas que redistribuyen lo opuesto a lo que hay un hotel. Pero volvemos al tema, pues como "no [00:58:00] son cool" y no tienen el diseño más chido y y no son influencers."Pues nadie se entera que que hay prácticas comunalistas que incluyen la movilidad de entre pueblos y entre personas muy chidas. O sea, la verdad. Yo he visto muchas proyectos de cooperativismo contraturístico increíbles. Entonces, bueno, eso. La gente que hace caminantes informativas, como pedagogías de caminantes como contraturísticas. Hay un montón de gente y un montón de cosas, historiadores radicales, ahí que hacen sus sus contradiscursos y llevan a la gente. Osea, yo creo que hay muchas, para mi, hay mucha esperanza ahí. Lo que pasa es que no la conectamos. O sea justo el algoritmo hace que no la alcances a ver y que te quedes, o sea, esa información, pon tu que la postan, no te va a llegar, no? O sea, está diseñado pa que no te llegue. Entonces, pero hay un montón de cosas muy chidas. Yo no vivo esa [00:59:00] distopia triste, que mucha gente vive de "yo valio verga". "Hay que dejar de movernos." Yo no lo vivo. Tampoco hay que ultra movernos. Yo pienso que el nomadismo en la clase media ya es una forma de de despojo también. Hay como no forzado en las clases medias. No abajo. Pero bueno, yo no lo vivo con esta doom ccomo sea. Condena. O sea, como de, ah, todo movimiento está de la verga, que hay gente muy esencialista que tu dice. "Todo turismo es una mierda."Y diría, bueno, pues vives con mucha culpa. Wey está muy bien. Se llama catolicismo. Y y lo conozco muy bien. Hay otras formas. O sea sin tanta culpa, le puedes dar tu lana a gente chida y no va a solucionar el problema, pero vaya que está más chido que dárselo al hotel y al colonialista y al que rompió la propiedad social.O sea, estás si algo haces, no es mínimo, pero algo haces. Pues eso a mi me ha tocado ver cositas que digo bueno, aquí hay algo no, [01:00:00] aquí hay algo. Pasa que también muchas veces iniciativas como rechazan "lo cool" no quieren ser muy visibles y no quieren ser muy famosas, pues ahí es el problema del comercio justo y el comercio alternativo, que busca, busca hacer un poco invisible a veces.Eso es problemático, no? Porque entonces, como mandamos a la banda con la banda chida, si la banda chida no quiere que le manden banda siempre. O sea, no quiere hacer negocio, no quiere hacer negocio porque se vuelve capitalistas. En fin. Pero ese, ese es otro problema, no el problema del cooperativismo.Chris: Claro. Ya pues, sobrebordando con temas y plática hermosa, Alf, pero si puedo antes de de terminar, me gustaría preguntarte sobre tu nuevo libro. No Existe Dique Capaz de Contener al Océano Furioso. Nos podrías contar un poco de que trata y cómo tus trabajos anteriores han influido en [01:01:00] ese nuevo?Alf: Sí, Chris: has mencionado un poquito, pero Alf: ajá. Este es un libro que que pueden comprar en varias librerías Volcana, en Polilla y ahí donde estás con don Gregorio, pronto queremos tener en Jícara, en Utópicas, en casa Casa Tomada y conmigo en internet, y lo pueden descargar en el PDF. Envíos. Yo hago también a todo el mundo. Pero, bueno, es un libro que básicamente, para decirlo en una frase, es mi experiencia y mi elaboración sobre el anarquismo o la izquierda radical en general. Básicamente. O sea, te cuenta un poco mi historia de vida y como yo lo viví, lo recibí. Y qué es lo que yo he investigado y pensado sobre una práctica? Que en este momento la historia le podría unos ya anarquismo, pero en otro me momento se llama otras formas, pero sí, como antiautoritaria, etcétera. Entonces, el libro es eso. O sea, es un ensayo personal, pero también es un [01:02:00] ensayo político filosófico, no? Entonces van las dos. Te voy narrando mi vida, pero también te voy narrando la historia de estas ideas y cómo las hevisto, en la práctica y practicado hasta dónde he podido.Mmm. Chris: Pues este me voy a asegurar que esos lugares en al menos en Oaxaca y además en línea, van a estar listados en el sitio web del fin de turismo cuando lance el episodio y este, pues en nombre de nuestros oyentes Alf, me gustaría expresarte mi más sincero agradecimiento por tu disposición de acompañarnos hoy, hablar estos temas complejos y garantizar que esta disidencia tenga un lugar en el mundo.Muchísimas gracias. Y cómo podríamos este encontrar tu trabajo en línea? O sea por redes sociales o Alf: Si? Lamentablemente, me encantaría que no, no tuviera que ser por ahí. Pero no, no me [01:03:00] quedó de otra. Si, mi trabajo principalmente yo tengo dos libros afuera que se consiguen las librerías que mencioné. Lo que hago como locutora se encuentra gratis en todos lados, es Un Sueño Largo Ancho y Hondo. Es u arroba @1slaaahh en varias redes sociales. Y nada le ponen ahí en internet y les va a salir gratis y como lo platicaba antes, pues todo va muy junto. Mi parte de ficción y mi parte pedagógica y política va bastante unificada.Es más o menos la misma onda pero si, digamos lo más inmediato es escucharla lo que hago, llevo varios años haciendo, como locutora. Entonces nada más le da un click y ya está. Y les pido ahí que me den likecito que me den el porque hasta ahora no, no hay quien si, o sea, yo no trabajo para una [01:04:00] radio difusora que se encargue en mis redes y que yo nada más llegue a grabar y estaría bien a gusto, pero no, pues yo la autogestiono.Entonces, por ahora, si es necesario, el likecito y el compartir. Chris: Claro. Pues también esos van a estar en el sitio web de fin de turismo cuando lanza el episodio. Entonces, pues muchísimas gracias Alf. Alf: Gracias, Chris.English Transcription.Chris: [00:00:00] Welcome to the podcast The End of Tourism, Alf. Nice to talk to you today.Chris: I'd like to start this off by asking you where you are today and how the world looks through your eyes?Alf: Today I am in my kitchen. I work from there. In Mexico City, in a neighborhood called Iztaccihuatl. How does the world look? Well, look, I don't have a bad view. This is not a big building, but I have a nice view, right? I mean, my view is not blocked by another building or anything. You can see a lot of plants. And well, I guess you know that I am from the provinces. So I have always felt that where I live is like a little bit of a province in the capital, because there are no such big buildings.This one and well, from here you can see it, I forget that I'm in CDMX now, you knowChris: Thank you. Well, you are, among other things, the author of several [00:01:00] texts, including Pepitas de Calabaza and the very recent No Existe Dique Capaz de Contenedor al Océano Furioso. You also coordinated the translation into Spanish of the English text of Militancia Alegre:Let Resistance Bloom in Toxic Times. (or Joyful Militancy) That translation was followed by a companion podcast with Pamela Carmona titled Emerging Joy: Undoing Rigid Radicalism. So, to start, I'd like to ask you how you came across the book Joyful Militancy and what led you to translate it.Alf: I knew that book. I tell you a little bit about it in the prologue, but I knew that book, in the United States, because I had a band. I played drums in a hardcore punk band for many, many years. And so that's how I got to the United States and being [00:02:00] in the American underground, which was an important part of my life, being in California specifically.I found that book in a cafe and I fell in love with it. So I brought it and first I read it in English with some people and very slowly I started to work on that book, translating. That's a longer story that's right there in the prologue, but well, I've been campaigning for that book for years. There were also a series of coincidences with very kind people like Tumba a la Casa, like the Canadian authors, the rights were given to us. The people from Traficantes de Sueno got involved.I mean, there are actually a lot of people. It's like a network of networks, that book and a series of coincidences and favors and nice gestures from many people who made it come out the way it did, really. I mean, I think it's unrepeatable, that series of factors. Aha.Chris: Oh, cool. All right. Well, that book was originally [00:03:00] published in 2016. After reading, re-reading, and tran

(Retos Coop. Editorial, Mx, 2024) Con Lola Sepúlveda, Centro de Documentación sobre Zapatismo; Marcos Roitman, sociólogo y profesor en la U. Complutense; Marta Romero Delgado socióloga y profesora en la U. Complutense y Lola Cubells, editora Al Faro Zapatista. En este tomo se reúnen textos que nos permiten conocer de viva voz desde sus actores cómo, dónde y cuándo el movimiento zapatista tejió, urdió fino, lo local, lo nacional y lo transnacional-global-mundial. Nos muestra, de cara a la crisis civilizatoria, el potencial del movimiento zapatista para convocar al mundo a enfrentar lo que muy tempranamente identificaron como la globalización moderna (el neoliberalismo) y, en 2015, llamaron "la Hidra Capitalista" y, dos años después, en 2017, las mujeres zapatistas agregaron "machista y patriarcal".

Enero Zapatista is an autonomously organized month-long series of events commemorating the Zapatistas' January 1st 1994 uprising. The aim of the events is to gather and form connections through Zapatismo and the Zapatista struggle, across calendars and geographies.We Rise has been attending these events all month to record and document the series.On this episode, we bring you this timely conversation drawing vital connections between deadly extraction and Indigenous resistance from Turtle Island to Argentina to Palestine. Shout out to the brilliant organizers for their labor and love.@EneroZapatista.BayArea on IGFILMSMesa Rebeldía y Resistencia Zapatistas. Parte I Genealogía del Común Zapatista, 28 de diciembre 2024 (min 48:17 - 51:28 played during event)Antes del LitioPeople of Red Mountain: Life over LithiumMUSICAlquimia by Esotérica Tropical#MilpaméricaResiste by Resistencia AncestralMadre Tierra by Los Cojolites

How the government is spying on people in the United States, Enero Zapatista y Omas Sosa by Cronicas de la Raza

Today on American Indian Airwaves, listeners will hear extensive update on why 31st Anniversary of the Beginning of the War Against Oblivion, the armed uprising of the Zapatista Army of National Liberation (EZLN) on January 1st, 1994, against the colonial state of Mexico and global capitalism, was placed on hold. On January 1st, 1994, the Mayan peoples' traditional homelands were recovered after the 12-day armed uprising of the Zapatista Army of National Liberation (EZLN) against state violence and a legacy of settler colonial oppression. The EZLN's actions are concrete evidence of how Zapatismo in Chiapas has improved the living conditions of the communities based on organization, autonomy, and self-determination. Tune in to hear about how the systemic and increased organized crime violence is having on Indigenous peoples throughout Chiapas, MX. Also, listeners will hear a recap of the major 2024 events for Indigenous peoples throughout the settler colonial state of Mexico such as the 50th anniversary of the important 1974 Indigenous Congress in Chiapas, convened by the late Bishop Samuel Ruiz, whose 100th birthday would have been in 2024. Moreover, hear about the 2024 elections such as with the MORENA party reelected by a landslide; and how Claudia Sheinbaum replaces AMLO, cementing MORENA monopoly on power and what that means for Indigenous and Mayan peoples. The MORENA party corruption means more extractive industry expansion, displacement of Indigenous peoples without free, prior, and informed consent, and the violent repression of Indigenous protests and resistance against megaprojects, plus more. Guest: • Richard Stahler-Sholk, a retired Professor of Political Science at Eastern Michigan University, and community activist involved with the School of Chiapas which is an organization of grassroots activists and communities working to support the autonomous, indigenous Zapatista communities of Chiapas, Mexico. Schools for Chiapas was created the mid-1990's by individuals searching for ways to make the world a better place and working to create a world where all worlds fit. Archived programs can be heard on Soundcloud at: https://soundcloud.com/burntswamp American Indian Airwaves streams on over ten podcasting platforms such as Amazon Music, Apple Podcast, Audible, Backtracks.fm, Gaana, Google Podcast, Fyyd, iHeart Media, Mixcloud, Player.fm, Podbay.fm, Podcast Republic, SoundCloud, Spotify, Tunein, YouTube, and more.

VYS0045 | This Is Not The End Times; This Is A Rescue Mission - Vayse to Face with Bob Cluness - Show Notes Even more bewildered than usual, Hine and Buckley welcome writer, researcher, academic and DJ, Bob Cluness to Vayse. Bob's areas of interest include cultural studies, aesthetics, phenomenology, film studies, the weird and the eerie. Hine and Buckley nod along and try to keep up as Bob showers them in interconnecting concepts and fascinating insights with torrential force: What is hyperstition? Who were the CCRU? How does accelerationism work? Was Chaos Magick a revolutionary movement or an emanation of the emerging neoliberal capitalist system of the time? And exactly what is Nick Land's problem... (Recorded 29 July 2024) Thanks to Bob for patiently explaining everything and thanks to Keith for the mammoth effort in show noting this one! He deserves a follow for that alone: @peakflow.bsky.social Bob Cluness Online Bob's Academia profile (https://hi.academia.edu/BobCluness) Bob on Bluesky (https://bsky.app/profile/bobcluness.bsky.social) Bob on Facebook (https://www.facebook.com/bob.cluness/) Bob (as Reykjavik Sex Farm) on Repeater Radio (https://repeater-radio.com/shows/reykjavik-sex-farm-kynnir-bezt-i-heimi/) Hine's Intro Slender Man - Wikipedia (https://en.wikipedia.org/wiki/Slender_Man) Monkeys will never type Shakespeare, study finds - BBC (https://www.bbc.co.uk/news/articles/c748kmvwyv9o) Vayse to Face with Bob Cluness From Hyperborean Darkness to Transcendental Light: On Challenging Masculinity, and the Immanence of Black Metal through the Esoteric Christianity of Hunter Hunt-Hendrix and Liturgy, by Bob Cluness - Academia (https://www.academia.edu/93085697/From_Hyperborean_Darkness_to_Transcendental_Light_On_Challenging_Masculinity_and_the_Immanence_of_Black_Metal_through_the_Esoteric_Christianity_of_Hunter_Hunt_Hendrix_and_Liturgy) RR Spotlight Dr. Tara Smith: Warhammer 40K and Spirituality (https://podtail.com/podcast/rejected-religion-podcast/rr-spotlight-dr-tara-smith-warhammer-40k-and-spiri/) RR Pod E28 P1 Bob Cluness - An Esoteric Menagerie: The Weird & Eerie, Slenderman, CCRU, Accelerationism, Chaos Magic(k) and Digital Technology (https://podtail.com/podcast/rejected-religion-podcast/rr-pod-e28-p1-bob-cluness-an-esoteric-menagerie-th/) RR Pod E28 P2 Bob Cluness - An Esoteric Menagerie: The Weird & Eerie, Slenderman, CCRU, Accelerationism, Chaos Magic(k) and Digital Technology (https://podtail.com/podcast/rejected-religion-podcast/rr-pod-e28-p2-bob-cluness-an-esoteric-menagerie-th/) Occulture - Art and Popular Culture (https://www.artandpopularculture.com/Occulture) Ginger Snaps (2000) Trailer - YouTube (https://www.youtube.com/watch?v=wSLdoTxEBVQ) The Weird and the Eerie, by Mark Fisher - Goodreads (https://www.goodreads.com/book/show/29845449-the-weird-and-the-eerie) Mark Fisher - Wikipedia (https://en.wikipedia.org/wiki/Mark_Fisher) J. G. Ballard - Wikipedia (https://en.wikipedia.org/wiki/J._G._Ballard) Accelerationism - Wikipedia (https://en.wikipedia.org/wiki/Accelerationism) Chaos magic - Wikipedia (https://en.wikipedia.org/wiki/Chaos_magic) Forward? A Short History of the Cybernetic Culture Research Unit - Medium (https://medium.com/@sam.mcilhagga/forward-a-short-history-of-the-cybernetic-culture-research-unit-cdbd4c18061a) John Constantine - Wikipedia (https://en.wikipedia.org/wiki/John_Constantine) Hellblazer (comic book series) - Wikipedia (https://en.wikipedia.org/wiki/Hellblazer) Discordianism - Wikipedia (https://en.wikipedia.org/wiki/Discordianism) The KLF - Wikipedia (https://en.wikipedia.org/wiki/The_KLF) Thee Temple ov Psychick Youth - Wikipedia (https://en.wikipedia.org/wiki/Thee_Temple_ov_Psychick_Youth) Year 2000 problem (Y2K bug) - Wikipedia (https://en.wikipedia.org/wiki/Year_2000_problem) 2012 phenomenon - Wikipedia (https://en.wikipedia.org/wiki/2012_phenomenon) The Invisibles (Grant Morrison) - Wikipedia (https://en.wikipedia.org/wiki/The_Invisibles) The Matrix (1999) Official Trailer #1 - YouTube (https://www.youtube.com/watch?v=vKQi3bBA1y8) Fight Club (1999) Trailer #1 - YouTube (https://www.youtube.com/watch?v=qtRKdVHc-cE) Donnie Darko - Official Trailer (2001) - YouTube (https://www.youtube.com/watch?v=qdKbNuhXWvQ) Millenarianism, Millennialism, Chiliasm, and Millenarism - CDAMM (https://www.cdamm.org/articles/millenarianism) The X-Files (1998) Official Trailer - YouTube (https://www.youtube.com/watch?v=b_D3ysY_QCA) Left Behind (multimedia series) - Wikipedia (https://en.wikipedia.org/wiki/Left_Behind) Left Behind: The Movie (2000) Trailer - YouTube (https://www.youtube.com/watch?v=7h2LtAG3Mkw) Aum Shinrikyo Tokyo subway sarin attack - Wikipedia (https://en.wikipedia.org/wiki/Tokyo_subway_sarin_attack) Heaven's Gate (religious group) - Wikipedia (https://en.wikipedia.org/wiki/Heaven%27s_Gate_(religious_group)) Waco seige - Wikipedia (https://en.wikipedia.org/wiki/Waco_siege) Columbine High School massacre - Wikipedia (https://en.wikipedia.org/wiki/Columbine_High_School_massacre) Terence McKenna - Wikipedia (https://en.wikipedia.org/wiki/Terence_McKenna) Novelty theory and Timewave Zero - Wikipedia (https://en.wikipedia.org/wiki/Terence_McKenna#Novelty_theory_and_Timewave_Zero) Theosophy - Wikipedia (https://en.wikipedia.org/wiki/Theosophy) Hermetic Order of the Golden Dawn - Wikipedia (https://en.wikipedia.org/wiki/Hermetic_Order_of_the_Golden_Dawn) Animal magnetism (mesmerism) - Wikipedia (https://en.wikipedia.org/wiki/Animal_magnetism) New Thought (movement) - Wikipedia (https://en.wikipedia.org/wiki/New_Thought) A Course in Miracles - Wikipedia (https://en.wikipedia.org/wiki/A_Course_in_Miracles) Buffy the Vampire Slayer: Season One Trailer (1997) - YouTube (https://www.youtube.com/watch?v=-1v_q6TWAL4) The Craft (1996) Trailer #1 - YouTube (https://www.youtube.com/watch?v=MmY8B1JH7dU) Satanic panic - Wikipedia (https://en.wikipedia.org/wiki/Satanic_panic) West Memphis Three - Wikipedia (https://en.wikipedia.org/wiki/West_Memphis_Three) The Secret - Documentary Trailer - YouTube (https://www.youtube.com/watch?v=san61qTwWsU) Prosperity theology - Wikipedia (https://en.wikipedia.org/wiki/Prosperity_theology) Sigil - Wikipedia (https://en.wikipedia.org/wiki/Sigil) Austin Osman Spare - Wikipedia (https://en.wikipedia.org/wiki/Austin_Osman_Spare) Quantum non-locality - Wikipedia (https://en.wikipedia.org/wiki/Quantum_nonlocality) Hyperstitional Theory-Fiction - Full-Stop (https://www.full-stop.net/2020/10/21/features/essays/macon-holt/hyperstitional-theory-fiction/) Jean Baudrillard - Wikipedia (https://en.wikipedia.org/wiki/Jean_Baudrillard) The Cybernetic Loop: Cheat Codes For Life - Medium (https://medium.com/@iangeckeler/the-cybernetic-loop-cheat-codes-for-life-abdfae08ca00) Fyre Festival - Wikipedia (https://en.wikipedia.org/wiki/Fyre_Festival) GameStop short squeeze - Wikipedia (https://en.wikipedia.org/wiki/GameStop_short_squeeze) Cyberpunk - Wikipedia (https://en.wikipedia.org/wiki/Cyberpunk) Neuromancer (William Gibson) - Wikipedia (https://en.wikipedia.org/wiki/Neuromancer) Cyberspace - Wikipedia (https://en.wikipedia.org/wiki/Cyberspace) Chthulu Mythos - Wikipedia (https://en.wikipedia.org/wiki/Cthulhu_Mythos) Necronomicon - Wikipedia (https://en.wikipedia.org/wiki/Necronomicon) Hyper-reality - Wikipedia (https://en.wikipedia.org/wiki/Hyperreality) What is the Dead Internet Theory? - The Week (https://theweek.com/media/what-is-the-dead-internet-theory) Modern Variants of Capitalism, Part 3: Digital Capitalism - CFA Institute (https://blogs.cfainstitute.org/investor/2021/12/09/modern-variants-of-capitalism-part-3-digital-capitalism/) Internet: From Military Roots to World Wide Web - Medium (https://medium.com/the-weekly-maelstrom/internet-from-military-roots-to-world-wide-web-11aa93baf84f) Marshall McLuhan - Wikipedia (https://en.wikipedia.org/wiki/Marshall_McLuhan) Gilles Deleuze - Wikipedia (https://en.wikipedia.org/wiki/Gilles_Deleuze) Félix Guattari - Wikipedia (https://en.wikipedia.org/wiki/F%C3%A9lix_Guattari) Anti-Oedipus - Wikipedia (https://en.wikipedia.org/wiki/Anti-Oedipus) Rhizome (philosophy) - Wikipedia (https://en.wikipedia.org/wiki/Rhizome_(philosophy)) Stewart Brand - Wikipedia (https://en.wikipedia.org/wiki/Stewart_Brand) Whole Earth Catalog - Wikipedia (https://en.wikipedia.org/wiki/Whole_Earth_Catalog) Wired magazine website (https://www.wired.com/) Transhumanism - Wikipedia (https://en.wikipedia.org/wiki/Transhumanism) Extropianism - Wikipedia (https://en.wikipedia.org/wiki/Extropianism) The Wealth Magic Workbook: or Buddy, Can You Spare a Paradigm?, by Dave Lee - Goodreads (https://www.goodreads.com/book/show/36090758-the-wealth-magic-workbook) Peter J. Carroll - Wikipedia (https://en.wikipedia.org/wiki/Peter_J._Carroll) Specularium (Peter J. Carroll) website (https://www.specularium.org/) Nick Land - Wikipedia (https://en.wikipedia.org/wiki/Nick_Land) Alt-right - Wikipedia (https://en.wikipedia.org/wiki/Alt-right) Gnosticism - Wikipedia (https://en.wikipedia.org/wiki/Gnosticism) Hermeticism - Wikipedia (https://en.wikipedia.org/wiki/Hermeticism) William S. Burroughs - Wikipedia (https://en.wikipedia.org/wiki/William_S._Burroughs) H. P. Lovecraft - Wikipedia (https://en.wikipedia.org/wiki/H._P._Lovecraft) Logogram - Wikipedia (https://en.wikipedia.org/wiki/Logogram) Ray Sherwin - Wikipedia (https://en.wikipedia-on-ipfs.org/wiki/Ray_Sherwin) Aromatic Oils: A Guide to Their Use in Magick, Healing and Perfumery, by Ray Sherwin - Goodreads (https://www.goodreads.com/book/show/7166882-aromatic-oils) Liber Kaos, by Peter J. Carroll - Goodreads (https://www.goodreads.com/book/show/420571.Liber_Kaos) The New Equinox - Wikipedia (https://en.wikipedia.org/wiki/The_New_Equinox) Technocracy - Wikipedia (https://en.wikipedia.org/wiki/Technocracy) Robert Anton Wilson - Wikipedia (https://en.wikipedia.org/wiki/Robert_Anton_Wilson) Kerry Wendell Thornley - Wikipedia (https://en.wikipedia.org/wiki/Kerry_Wendell_Thornley) Accelerando, by Charles Stross - Goodreads (https://www.goodreads.com/book/show/17863.Accelerando) Do You Feel The Ground Shifting? Five Indicators That The Era Of Capitalism 2.0 May Be Closer Than You Think - Forbes (https://www.forbes.com/sites/jeancase/2019/11/14/do-you-feel-the-ground-shifting--five-indicators-that-the-era-of-capitalism-20-may-be-closer-than-you-think/) Mattie Colquhoun (xenogothic) on Twitter (https://x.com/xenogothic) Introduction to Gender Acceleration - The Anarchist Library (https://theanarchistlibrary.org/library/gavin-durham-introduction-to-gender-acceleration-english-2) Zapatista uprising - Wikipedia (https://en.wikipedia.org/wiki/Zapatista_uprising) Seattle WTO protests - Wikipedia (https://en.wikipedia.org/wiki/1999_Seattle_WTO_protests) September 11 attacks - Wikipedia (https://en.wikipedia.org/wiki/September_11_attacks) 2007-2008 financial crisis - Wikipedia (https://en.wikipedia.org/wiki/2007%E2%80%932008_financial_crisis) Occupy Wall Street - Wikipedia (https://en.wikipedia.org/wiki/Occupy_Wall_Street) Arab Spring - Wikipedia (https://en.wikipedia.org/wiki/Arab_Spring) Capitalist Realism: Is There No Alternative?, by Mark Fisher - Goodreads (https://www.goodreads.com/book/show/6763725-capitalist-realism) Mark Fisher: The Slow Cancellation Of The Future (lecture) - YouTube (https://www.youtube.com/watch?v=aCgkLICTskQ) Keynesian economics - Wikipedia (https://en.wikipedia.org/wiki/Keynesian_economics) Curtis Yarvin - Wikipedia (https://en.wikipedia.org/wiki/Curtis_Yarvin) JD Vance - Wikipedia (https://en.wikipedia.org/wiki/JD_Vance) Blood and the Machine: The Return of Reactionary Modernism (article by John Ganz) - Unpopular Front (https://www.unpopularfront.news/p/blood-and-the-machine) Peter Thiel - Wikipedia (https://en.wikipedia.org/wiki/Peter_Thiel) Queerying Occultures: Essays from Enfolding Vol. 1, by Phil Hine - Goodreads (https://www.goodreads.com/book/show/123010374-queerying-occultures) Mind-body dualism - Wikipedia (https://en.wikipedia.org/wiki/Mind%E2%80%93body_dualism) Sadie Plant - Wikipedia (https://en.wikipedia.org/wiki/Sadie_Plant) The Most Radical Gesture: The Situationist International in a Postmodern Age, by Sadie Plant - Goodreads (https://www.goodreads.com/book/show/782061.The_Most_Radical_Gesture) Neoism - Wikipedia (https://en.wikipedia.org/wiki/Neoism) Art Strike - Wikipedia (https://en.wikipedia.org/wiki/Art_Strike) Stewart Home - Wikipedia (https://en.wikipedia.org/wiki/Stewart_Home) The Art Strike Papers - Stewart Home Society (https://stewarthomesociety.org/artstrik.htm) Autonomism - Wikipedia (https://en.wikipedia.org/wiki/Autonomism) London Psychogeographical Association - Wikipedia (https://en.wikipedia.org/wiki/London_Psychogeographical_Association) A Brief History of Cyberfeminism - Artsy (https://www.artsy.net/article/artsy-editorial-how-the-cyberfeminists-worked-to-liberate-women-through-the-internet) Donna Haraway - Wikipedia (https://en.wikipedia.org/wiki/Donna_Haraway) A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century by Donna Haraway (pdf) - The Anarchist Library (https://theanarchistlibrary.org/mirror/d/dh/donna-haraway-a-cyborg-manifesto.pdf) Luce Irigaray - Wikipedia (https://en.wikipedia.org/wiki/Luce_Irigaray) Metropolis (1927) by Fritz Lang, Clip: First glimpse of the Maschinenmensch (Machine-Person) - YouTube (https://www.youtube.com/watch?v=6HCGpDpyy54) Battlestar Galactica (2004) - Opening Scene - YouTube (https://www.youtube.com/watch?v=9VBTcDF1eVQ) Blade Runner (1982) clip - She's a Replicant (https://www.youtube.com/watch?v=yWPyRSURYFQ) Terminator 3: Rise of the Machines (2003) Trailer - YouTube (https://www.youtube.com/watch?v=ybfqXFHgtX8) Under The Skin (2013) Official Trailer - YouTube (https://www.youtube.com/watch?v=J7bAZCOk0Sc) Species (1995) Official Trailer - YouTube (https://www.youtube.com/watch?v=5TNqpDNBwi8) Lifeforce (1985) - Trailer - YouTube (https://www.youtube.com/watch?v=sgTMnaEvTAc) Eleven (Stranger Things) - Wikipedia (https://en.wikipedia.org/wiki/Eleven_(Stranger_Things)) Blade Runner 2049 - Official Trailer - YouTube (https://www.youtube.com/watch?v=gCcx85zbxz4) Hans Zimmer - Wikipedia (https://en.wikipedia.org/wiki/Hans_Zimmer) Jóhann Jóhannsson - Wikipedia (https://en.wikipedia.org/wiki/J%C3%B3hann_J%C3%B3hannsson) Darren Aronofsky - Wikipedia (https://en.wikipedia.org/wiki/Darren_Aronofsky) Bob's Recommendations Accelerate Or Die! (part) - YouTube (https://www.youtube.com/watch?v=gTlb9olVRPk) CCRU: Writings 1997 - 2003 - Urbanomic Books (https://www.urbanomic.com/book/ccru-writings-1997-2003/) #Accelerate. The Accelerationist Reader (pdf) - Academia (https://www.academia.edu/7583220/_Accelerate_The_Accelerationist_Reader_ed_together_with_Robin_Mackay_) TENET - Official Trailer - YouTube (https://www.youtube.com/watch?v=LdOM0x0XDMo) In the Mouth of Madness (1994) - Trailer - YouTube (https://www.youtube.com/watch?v=FeWm_jk7G80) Possession (1981) - Official Trailer - YouTube (https://www.youtube.com/watch?v=aLXW-oVbTxE) The Thing (1982) Trailer - YouTube (https://www.youtube.com/watch?v=5ftmr17M-a4) Prince of Darkness (1987) Original Trailer - YouTube (https://www.youtube.com/watch?v=XDUoNHSceAM) DJ Shadow's sample of Prince of Darkness - Who Sampled (https://www.whosampled.com/sample/51901/DJ-Shadow-Changeling-Transmission-1-Prince-of-Darkness-This-Is-Not-a-Dream/) Lemurian Time War - CCRU.net (http://www.ccru.net/archive/burroughs.htm) It is happening again (Twin Peaks) - YouTube (https://www.youtube.com/watch?v=pWa0dZMHYeE) Zeroes and Ones, by Sadie Plant - Goodreads (https://www.goodreads.com/book/show/927879.Zeros_and_Ones) Ada Lovelace - Wikipedia (https://en.wikipedia.org/wiki/Ada_Lovelace) The Ghost Lemurs of Madagascar (CCRU) - Repeater Radio (https://repeater-radio.com/shows/the-ghost-lemurs-of-madagascar/) Repeater books website (https://repeaterbooks.com/) The 1984 Show, live with Ross Holloway - Repeater Radio (https://repeater-radio.com/shows/the-1984-show/) Buckley's Closing Question Tulpa - Wikipedia (https://en.wikipedia.org/wiki/Tulpa) Hyperstition - Orphan Drift Archive (https://www.orphandriftarchive.com/articles/hyperstition/) Capitalism: A Horror Story: Gothic Marxism and the Dark Side of the Radical Imagination, by Jon Greenaway - Goodreads (https://www.goodreads.com/book/show/199346797-capitalism) Did the Occult Influence Karl Marx and Early Communism? - ESOTERICA - YouTube (https://www.youtube.com/watch?v=n48uX6jjGlY) Vayse Online Website (https://www.vayse.co.uk/) Twitter (https://twitter.com/vayseesyav) Bluesky (https://bsky.app/profile/vayseesyav.bsky.social) Instagram (https://www.instagram.com/vayseesyav/) Bandcamp (Music From Vayse) (https://vayse.bandcamp.com/) Ko-Fi (https://ko-fi.com/vayse) Email: vayseinfo@gmail.com Special Guest: Bob Cluness.

Hoy hacemos dos viajes: uno en tren y otro en barco. El primero recorre desde Madrid hasta la ciudad china de Yiwu la nueva ruta de la seda. En "El tren" (La Caja Books), el periodista Guillermo Abril junto con Samuel Sánchez recorre más de 13 000 kilómetros para entender el vínculo cada vez más estrecho que Asia y Europa tienen entre sí. Nuestro segundo viaje parte de las montañas del sureste mexicano, en Chiapas, donde el Ejército Zapatista de Liberación Nacional salió en 2021 con rumbo a Europa para "invadir con el virus de la resistencia y la rebeldía". Con el periodista Diego Enrique Osorno, autor de "En la montaña" (Anagrama), recorremos la historia del movimiento guerrillero y la violencia que ha vertebrado México en los últimos 30 años.

Summary In this episode, thought partner and podcast producer Nayantara Premakumar joins hosts Carolina and Vidhya to reflect and update listeners on our retreat and recent milestones. We share our struggles resisting racial/gendered capitalism through cooperative, decentralized, and transparent governance and ownership structures. This includes a discussion of fiscal sponsorship and technocratic tools for decision-making. We also highlight upcoming changes to the podcast, including efforts to tie together our personal, professional, and political analyses; to acknowledge the lands we've inhabited; and to explicitly prompt reflection and action. ⁠⁠Episode 5 transcript⁠ Notes 01:30: It was a post on NPOCunicorns | People of Color Nonprofit Professionals, not a Facebook ad 17:21: Is Fiscal Sponsorship Right for You? gets at some of our hesitation. See more on The May 13 Group PODCAST webpage. 21:03: While Caro took the lead on this effort, the list referred to here was actually compiled by the New Economy Coalition's Solidarity Economy Funding Library, which we think we became aware of through the Open Collective. Open Collective allows groups to raise and distribute money in a transparent, decentralized way. See more on the PODCAST webpage. 29:12: “Society at large” is meant to suggest everyday members of society who may not directly participate in the funded and evaluated programs—for example, will they benefit from reduced crime, etc. It is meant to drive a wedge between them and the underclass who do directly participate in funded and evaluated programs. See more on the webpage. 30:24: This understanding does not reflect the most recent research, such as The origins of SWOT analysis | ScienceDirect, which suggests that SWOT was developed by industries that profit by serving the U.S. military's imperial interests and the business model of never-ending war, but it was not necessarily developed by military institutions. It was, however, uncritically adopted by nonprofit organizations despite the nature and ostensible purpose of their work being entirely different. Of course, military responses do have their place (e.g., Black Panthers, Zapatista). 39:09: The expansion is not exactly exponential in that it does not reflect the change between 3 to the 4th power and 3 to the 3rd power. But the expansion is not linear because the increment of growth is not static or consistent—it continually increases. References ChainLink Studios SORA Podcast Learn about Vu Le and Community-Centric Fundraising Nonprofit Industrial Complex 101: A primer on how it upholds inequity and flattens resistance Exploitation | Stanford Encyclopedia of Philosophy Marx's Theory of Alienation | Richard Wolff on Economic Update; also see What Is Alienation? | Socialism 101 The Buffer Zone with Paul Kivel; also see Social Service or Social Change? | Paul Kivel and the book review The Revolution Will Not Be Funded: Behind the Non-Profit Industrial Complex Dylan Rodríguez (He/Him) Strategy as engagement: What organization strategy can learn from military strategy | Science Direct New Economy Coalition A Historical Overview of Philanthropy, Voluntary Associations, and Nonprofit Organizations in the United States, 1600-2000 Beware the tyranny of structurelessness; see the original article, The Tyranny of Stuctureless Robert's Rules of Order; see also Roberta's Rules Basic concepts and principles | Sociocracy for All Lean Coffee The Fibonacci Sequence: Nature's Code; see also Golden Ratio for Art Beginners Pythagorean Theorem The May 13 Group PODCAST Episode 1: Who are we? Active, acute, overt physical genocide as distinct from—but related to—seemingly passive, chronic, and covert structural genocide Music “Inspired” Kevin MacLeod (incompetech.com) ⁠⁠Licensed under Creative Commons: By Attribution 4.0⁠⁠ Contact us  Website:⁠⁠ https://themay13group.net⁠⁠⁠ LinkedIn Carolina: https://www.linkedin.com/in/carodela⁠⁠⁠ Vidhya: ⁠https://www.linkedin.com/in/vidhyashanker⁠⁠

John Holloway (born 1947) is a lawyer, Marxist-oriented sociologist and philosopher, whose work is closely associated with the Zapatista movement in Mexico, his home since 1991. It has also been taken up by some intellectuals associated with the piqueteros in Argentina; the Abahlali baseMjondolo movement in South Africa and the Anti-Globalization Movement in Europe and North America. He is currently a teacher at the Institute for Humanities and Social Sciences at the Autonomous University of Puebla. John Holloway author of Crack Capitalism and Changing the world without Taking Power speaks of the role of the individual in perpetuating a system based on capital and consumption. As John puts it, the question we should be asking is Not how do we defeat capitalism but Why do we keep reproducing it everyday Support Latin Waves by becoming a member for as little as $1 per month. www.latinwavesmedia.com

In 2004, organizer and arts organizer David Solnit published the anthology "Globalize Liberation: How to Uproot the System and Build a Better World." In the introduction he said, “the new radicalism looks different everywhere,” and cited the Zapatista rebellion in Chiapas, Mexico, as a pivotal moment in his understanding of the new radicalism. “The Zapatistas held that there are multiple valid frameworks to look at the world,” and contrasted this outlook with the “cookie-cutter model” of the past, epitomized by the Soviet Union. The book served as an organizers guide, but the many chapters described a movement of movements that emerged in the post-Cold War era. The movements that challenged neo-liberal institutions like the World Trade Organization, the World Bank and the Free Trade Area of the Americas; and the U.S. empire's invasions of Afghanistan and Iraq. The movements that later lead to Occupy, the global climate justice movements, a labor resurgence and efforts to fight empire and genocide in Palestine and other parts of the world. Scott talks with long time friend and comrade David Solnit (@dsolnit) about that movement of movements, the moment in the early 2000s it came out of, lessons learned and how the book still still applies to movement organizing twenty years later. Bio// David co-founded Art and Revolution Collective in the San Francisco Bay Area, and organized as part of the Direct Action Network in Seattle in 1999 and Direct Action to Stop the War in San Francisco in 2003. He is an arts organizer with the Climate Justice Arts Project--working to center arts organizing and narrative. He edited/co-authored "Globalize Liberation" and co-authored"The Battle of the Story of the Battle of Seattle." ---------------- Outro- "Clandestino" by Manu Chao Links// + Sept. 17: GLOBALIZE LIBERATION, NOT CORPORATE POWER! 25 Years Since The Shutdown Of The WTO (https://bit.ly/4el2bb6) + Globalize Liberation (https://bit.ly/globalizeliberation) Follow Green and Red// +G&R Linktree: ⁠⁠⁠https://linktr.ee/greenandredpodcast⁠⁠⁠ +Our rad website: ⁠⁠⁠https://greenandredpodcast.org/⁠⁠⁠ + Join our Discord community (https://discord.gg/uvrdubcM) Support the Green and Red Podcast// +Become a Patron at https://www.patreon.com/greenredpodcast +Or make a one time donation here: ⁠⁠⁠https://bit.ly/DonateGandR⁠⁠⁠ Our Networks// +We're part of the Labor Podcast Network: ⁠⁠⁠https://www.laborradionetwork.org/⁠⁠ +We're part of the Anti-Capitalist Podcast Network: linktr.ee/anticapitalistpodcastnetwork +Listen to us on WAMF (90.3 FM) in New Orleans (https://wamf.org/) This is a Green and Red Podcast (@PodcastGreenRed) production. Produced by Bob (@bobbuzzanco) and Scott (@sparki1969). Editedby Isaac.

My conversation with Jorge, the hot waiter, unfolds in Spanglish over WhatsApp. Of course, I leave healthy delays between messages, so I don't come across as too keen.Jorge: “Hi Tash. It's Jorge. How are you?”Tash: “Good morning. Do you work at Pujol?”Jorge: “Yes, haha.”Tash: “Lol. Where are you from? How old are you?”Jorge: “I'm 33 and I'm from Veracruz.”Tash: “I'm from London, and I'm 29.”Jorge: “Cool. I have to start my shift, but let's chat soon! Do you have Instagram?”We exchange Instagram handles. I tell him I'm traveling for the next few weeks, and he tells me to get in touch once I'm back. I'm lying around the house in LA on my family holiday one afternoon when I finally look at his Instagram profile. It's private. But his profile picture tells me all I need to know.I use my thumb and forefinger to zoom in closer on the tiny circle. There he is in the picture, smiling and stubbled, clad in full hiking gear. And then, undoubtedly, unavoidably, inconveniently, there is a girl in hiking gear standing next to him. Does he have his arm around her? Well, with their hiking poles, it's hard to tell. It takes him a day or two to follow me back before I can finally see what I'm dealing with.Most of Jorge's Instagram pictures are of him and his colleagues brandishing extravagant pieces of fish or perfectly plated food alongside chefs and knives. I imagine that to work at a high-end place like Pujol, you have to be a fiend for good food, and your job is your identity. Are there lots of pictures of the girl? No. But when I do find a picture of her from way-back when, there's her Instagram handle, and her profile is public.I discover that she is also Mexican and also from Veracruz. There are plenty of pictures of them together, dining out to exquisite meals and hiking trails along Popocatepetl and El Nevado de Toluca. And yes, there is a ring on her finger. I begin to read into things, dig into things, and project my limited and nervous thoughts all over things.Here's a lovely couple from Veracruz who moved to Mexico City together. This man is clearly obsessed with his work. His fiancé loves him dearly and cherishes the dinners he takes her to because he knows all the best restaurants in the city. But she wishes he wasn't so dedicated to his work so they could spend more time together and start to build a family.I think back to the dinner with my family at Pujol. Did Jorge have a ring on his finger? I am pretty sure he didn't. Otherwise, I never would have left him my number in the first place.I pause. You see, in Mexican culture, the way I'm communicating with Jorge is not very appropriate. It's not done for a married man to have many single female friends or to be friends with his wife's friends, for example, and vice versa. So, I can't help but wonder. If Jorge is engaged or married, why is he talking to me?Summer this year has brought some of my most strange and confusing interactions with men. It is probably a complete coincidence, but soon after I got my Mexican residency in July, weird things started happening to me.The first was when I met Lorenzo, a videographer from Los Bosques, a fancy suburb of Mexico City, at an art event. We talked for about three weeks before he took me out for a dinner date at a cantina. The dinner went well, except he took a very long time in the bathroom, so his food got cold. He also told me stories about how he often came home to find his uncle sleeping with other women and prostitutes while he was still married to his aunt. That should have been a red flag. Still, I'm a sucker for men who pay for dinner.The morning after, I woke up with 6 missed calls from Lorenzo. At first, I excused it, thinking he had butt-dialed me, and we kept talking. Later, when I checked Instagram, I found that I had 13 missed video and audio calls from a girl called Luisa. She also shared a picture of her with him, in which he looked very guilty indeed, and she wrote,Luisa: “Did you go to this cantina with Lorenzo? Tell me! I am with him.”I then texted Lorenzo to ask who Luisa was. Lorenzo never responded again. As my old Economics teacher, Mr. Simpson used to say: “Extraordinary scenes!”Tash: “Haha, your poor phone.”Lorenzo: “Hi! How are you? How was your flight?”Tash: “All good, thanks. I got to San Cristobal de Las Casas already. Did you want to talk last night, or was it your phone's mistake? Also, who is Luisa?”

In Another Aesthetics Is Possible: Arts of Rebellion in the Fourth World War (Duke UP, 2021), Jennifer Ponce de León examines the roles that art can play in the collective labour of creating and defending another social reality. Focusing on artists and art collectives in Argentina, Mexico, and the United States, Ponce de León shows how experimental practices in the visual, literary, and performing arts have been influenced by and articulated with leftist movements and popular uprisings that have repudiated neoliberal capitalism and its violence. Whether enacting solidarity with Zapatista communities through an alternate reality game or using surrealist street theatre to amplify the more radical strands of Argentina's human rights movement, these artists fuse their praxis with forms of political mobilization from direct-action tactics to economic resistance. Advancing an innovative transnational and transdisciplinary framework of analysis, Ponce de León proposes a materialist understanding of art and politics that brings to the fore the power of aesthetics to both compose and make visible a world beyond capitalism. Jennifer Ponce de León speaks with Pierre d'Alancaisez about the counter colonial practice of the artist Fran Ilich, the activist performances of Grupo de Arte Callejero, Etcétera, and International Errorista rooted in the political histories of Latin America as a site of resistance in which the boundaries between art and politics blur. Jennifer Ponce de León is an assistant professor of English at the University of Pennsylvania and an interdisciplinary scholar whose research focuses on cultural production and antisystemic movements in the Americas since the 1960s. Pierre d'Alancaisez is a contemporary art curator, cultural strategist, researcher. Sometime scientist, financial services professional. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Another Aesthetics Is Possible: Arts of Rebellion in the Fourth World War (Duke UP, 2021), Jennifer Ponce de León examines the roles that art can play in the collective labour of creating and defending another social reality. Focusing on artists and art collectives in Argentina, Mexico, and the United States, Ponce de León shows how experimental practices in the visual, literary, and performing arts have been influenced by and articulated with leftist movements and popular uprisings that have repudiated neoliberal capitalism and its violence. Whether enacting solidarity with Zapatista communities through an alternate reality game or using surrealist street theatre to amplify the more radical strands of Argentina's human rights movement, these artists fuse their praxis with forms of political mobilization from direct-action tactics to economic resistance. Advancing an innovative transnational and transdisciplinary framework of analysis, Ponce de León proposes a materialist understanding of art and politics that brings to the fore the power of aesthetics to both compose and make visible a world beyond capitalism. Jennifer Ponce de León speaks with Pierre d'Alancaisez about the counter colonial practice of the artist Fran Ilich, the activist performances of Grupo de Arte Callejero, Etcétera, and International Errorista rooted in the political histories of Latin America as a site of resistance in which the boundaries between art and politics blur. Jennifer Ponce de León is an assistant professor of English at the University of Pennsylvania and an interdisciplinary scholar whose research focuses on cultural production and antisystemic movements in the Americas since the 1960s. Pierre d'Alancaisez is a contemporary art curator, cultural strategist, researcher. Sometime scientist, financial services professional. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latin-american-studies

In Another Aesthetics Is Possible: Arts of Rebellion in the Fourth World War (Duke UP, 2021), Jennifer Ponce de León examines the roles that art can play in the collective labour of creating and defending another social reality. Focusing on artists and art collectives in Argentina, Mexico, and the United States, Ponce de León shows how experimental practices in the visual, literary, and performing arts have been influenced by and articulated with leftist movements and popular uprisings that have repudiated neoliberal capitalism and its violence. Whether enacting solidarity with Zapatista communities through an alternate reality game or using surrealist street theatre to amplify the more radical strands of Argentina's human rights movement, these artists fuse their praxis with forms of political mobilization from direct-action tactics to economic resistance. Advancing an innovative transnational and transdisciplinary framework of analysis, Ponce de León proposes a materialist understanding of art and politics that brings to the fore the power of aesthetics to both compose and make visible a world beyond capitalism. Jennifer Ponce de León speaks with Pierre d'Alancaisez about the counter colonial practice of the artist Fran Ilich, the activist performances of Grupo de Arte Callejero, Etcétera, and International Errorista rooted in the political histories of Latin America as a site of resistance in which the boundaries between art and politics blur. Jennifer Ponce de León is an assistant professor of English at the University of Pennsylvania and an interdisciplinary scholar whose research focuses on cultural production and antisystemic movements in the Americas since the 1960s. Pierre d'Alancaisez is a contemporary art curator, cultural strategist, researcher. Sometime scientist, financial services professional. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

In Another Aesthetics Is Possible: Arts of Rebellion in the Fourth World War (Duke UP, 2021), Jennifer Ponce de León examines the roles that art can play in the collective labour of creating and defending another social reality. Focusing on artists and art collectives in Argentina, Mexico, and the United States, Ponce de León shows how experimental practices in the visual, literary, and performing arts have been influenced by and articulated with leftist movements and popular uprisings that have repudiated neoliberal capitalism and its violence. Whether enacting solidarity with Zapatista communities through an alternate reality game or using surrealist street theatre to amplify the more radical strands of Argentina's human rights movement, these artists fuse their praxis with forms of political mobilization from direct-action tactics to economic resistance. Advancing an innovative transnational and transdisciplinary framework of analysis, Ponce de León proposes a materialist understanding of art and politics that brings to the fore the power of aesthetics to both compose and make visible a world beyond capitalism. Jennifer Ponce de León speaks with Pierre d'Alancaisez about the counter colonial practice of the artist Fran Ilich, the activist performances of Grupo de Arte Callejero, Etcétera, and International Errorista rooted in the political histories of Latin America as a site of resistance in which the boundaries between art and politics blur. Jennifer Ponce de León is an assistant professor of English at the University of Pennsylvania and an interdisciplinary scholar whose research focuses on cultural production and antisystemic movements in the Americas since the 1960s. Pierre d'Alancaisez is a contemporary art curator, cultural strategist, researcher. Sometime scientist, financial services professional. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/performing-arts

In Another Aesthetics Is Possible: Arts of Rebellion in the Fourth World War (Duke UP, 2021), Jennifer Ponce de León examines the roles that art can play in the collective labour of creating and defending another social reality. Focusing on artists and art collectives in Argentina, Mexico, and the United States, Ponce de León shows how experimental practices in the visual, literary, and performing arts have been influenced by and articulated with leftist movements and popular uprisings that have repudiated neoliberal capitalism and its violence. Whether enacting solidarity with Zapatista communities through an alternate reality game or using surrealist street theatre to amplify the more radical strands of Argentina's human rights movement, these artists fuse their praxis with forms of political mobilization from direct-action tactics to economic resistance. Advancing an innovative transnational and transdisciplinary framework of analysis, Ponce de León proposes a materialist understanding of art and politics that brings to the fore the power of aesthetics to both compose and make visible a world beyond capitalism. Jennifer Ponce de León speaks with Pierre d'Alancaisez about the counter colonial practice of the artist Fran Ilich, the activist performances of Grupo de Arte Callejero, Etcétera, and International Errorista rooted in the political histories of Latin America as a site of resistance in which the boundaries between art and politics blur. Jennifer Ponce de León is an assistant professor of English at the University of Pennsylvania and an interdisciplinary scholar whose research focuses on cultural production and antisystemic movements in the Americas since the 1960s. Pierre d'Alancaisez is a contemporary art curator, cultural strategist, researcher. Sometime scientist, financial services professional. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

¡Si eres fan de TLK, vas a amar este update! Conviértete en sponsor TLK y por una mensualidad más barata que tu café mañanero, recibirás nuestros newsletter: Tu Dosis Diaria de Noticias, Business Tribe, Blue Wire y TLK Magazine. Suscríbete aquí. Los juzgados mexicanos han estado paralizados desde el primer minuto del miércoles, cuando más de 50,000 trabajadores en 28 circuitos judiciales entraron en paro indefinido. Esto para manifestarse en contra de la reforma judicial propuesta por López Obrador, que busca, entre otras cosas, que los magistrados, jueces y ministros sean elegidos por voto popular.Las elecciones de noviembre en Estados Unidos serán mucho más que unas presidenciales. Las y los ciudadanos de Arizona y Montana también decidirán si quieren proteger el derecho de las mujeres a interrumpir su embarazo en sus constituciones estatales. Además… Martí Batres será el próximo director del ISSSTE en el gobierno de Claudia; El Capitán Marcos, líder del Ejército Zapatista de Liberación Nacional, criticó a la administración de López Obrador; Antony Blinken terminó su gira por Medio Oriente sin lograr un acuerdo de alto el fuego entre Israel y Hamas; Las autoridades de Italia confirmaron el rescate de cinco cuerpos del naufragio del yate en Sicilia. Y para #ElVasoMedioLleno… Un pequeño avistamiento nocturno en Arizona llenó de emoción y felicidad a los trabajadores del Zoológico de Phoenix, se trató de un ocelote que está en peligro de extinción en Estados Unidos desde 1972.Para enterarte de más noticias como estas, síguenos en nuestras redes sociales. Estamos en todas las plataformas como @telokwento. Hosted on Acast. See acast.com/privacy for more information.

Following on from his excellent book, 500 Years of Indigenous Resistance, Gord Hill of the Kwakwaka'wakw nation gives us an overview of over three decades of Indigenous resistance in the Americas since 1992. A podcast in two parts.Our podcast is brought to you by our patreon supporters. Our supporters fund our work, and in return get exclusive early access to podcast episodes, ad-free episodes, bonus episodes, free and discounted merchandise and other content. Join us or find out more at patreon.com/workingclasshistoryThis part covers protests against the 500th anniversary of the European invasion of the Americas by Christopher Columbus, the Zapatista uprising, the Gustafsen Lake stand-off, the Ipperwash Park occupation, Enbridge and Keystone XL pipeline resistance, Missing and Murdered Indigenous Women and more. More informationGord Hill, 500 Years Of Indigenous Resistance – get hold of Gord's book here in our online store.WCH timeline of people's history stories about Indigenous resistanceE88-89: Indigenous resistance episode webpage with full show notesAcknowledgementsThanks to our patreon supporters for making this podcast possible. Special thanks to Jazz Hands, Jamison D. Saltsman, Fernando López Ojeda and Jeremy Cusimano.Produced and edited by Tyler Hill. Tyler also hosts Congratulations FM.Episode graphic: Dakota access protest 2016. Courtesy Rob87438/Wikimedia Commons CC SA 4.0Our theme tune is Bella Ciao, thanks for permission to use it from Dischi del Sole. You can purchase it here or stream it here.Become a supporter of this podcast: https://www.spreaker.com/podcast/working-class-history--5711490/support.

Some podcast apps may not display links from our show notes (see below) properly, so we have included a list of links at the end of this description. * The Zapatista movement emerging from Chiapas, Mexico over the past three decades has impacted people all over the world who struggle to liberate themselves from colonial capitalism and Cis-Heteropatiarchy. * Between 2012 and 2019, several delegations of CIIS students, staff, and faculty traveled to Chiapas. There they attended various educational encounters that compose part of what CIIS faculty Charlotte María Sáenz calls “Zapatista Seed Pedagogics,” a way to describe the mutual education between Zapatistas and those outside their autonomous territory. * In this episode Charlotte is joined by fellow CIIS faculty member Zara Zimbardo for a conversation exploring the ways the Zapatista movement bridges different worldviews, politics, and geographies to collectively revision and remake “a world in which many worlds fit,” an oft-repeated Zapatista slogan. * This episode was recorded during a live online event on November 11th, 2023. You can also watch it on the CIIS Public Programs YouTube channel. A transcript is available at ciispod.com. To find out more about CIIS and public programs like this one, visit our website ciis.edu and connect with us on social media @ciispubprograms. * We hope that each episode of our podcast provides opportunities for growth, and that our listeners will use them as a starting point for further introspection. Many of the topics discussed on our podcast have the potential to bring up feelings and emotional responses. If you or someone you know is in need of mental health care and support, here are some resources to find immediate help and future healing: * -Visit 988lifeline.org or text, call, or chat with The National Suicide Prevention Lifeline by dialing 988 from anywhere in the U.S. to be connected immediately with a trained counselor. Please note that 988 staff are required to take all action necessary to secure the safety of a caller and initiate emergency response with or without the caller's consent if they are unwilling or unable to take action on their own behalf. * -Visit thrivelifeline.org or text “THRIVE” to begin a conversation with a THRIVE Lifeline crisis responder 24/7/365, from anywhere: +1.313.662.8209. This confidential text line is available for individuals 18+ and is staffed by people in STEMM with marginalized identities. * -Visit translifeline.org or call (877) 565-8860 in the U.S. or (877) 330-6366 in Canada to learn more and contact Trans Lifeline, who provides trans peer support divested from police. * -Visit ciis.edu/ciis-in-the-world/counseling-clinics to learn more and schedule counseling sessions at one of our centers. * -Find information about additional global helplines at befrienders.org. * LINKS * Podcast Transcripts: https://www.ciispod.com/ * California Institute of Integral Studies (CIIS) Website: https://www.ciis.edu/ * CIIS Public Programs YouTube Channel: https://www.youtube.com/c/ciispublicprograms * CIIS Public Programs Instagram: https://www.instagram.com/ciispubprograms/ * Mental Health Care and Support Resources: https://988lifeline.org/ https://thrivelifeline.org/ https://translifeline.org/ https://www.ciis.edu/ciis-in-the-world/counseling-clinics https://befrienders.org/

We are thrilled to welcome Chris Treter, owner and co-founder of Higher Grounds Trading Company to State of Water. State of Water host Seth Bernard invites Chris to go on a journey through time, (4:40) back to the 1990s and the formative events of the Zapatista uprising in Chiapas, Mexico and the WTO protests in Seattle - both moments of people standing courageously against neoliberal economic policies. (11:58) In 2002 Higher Grounds was born in Chiapas as Chris lived and worked with coffee farmers, rooted in a model of solidarity economics not only about trade but taking into account the well-being of all trading partners. (14:30) From there, the conversation travels back to Michigan as Chris and Higher Grounds find deep community in Traverse City and then back again to (19:55) Chiapas with the launch of the Chiapas Water Project which provided important access to clean water for farmers and communities. (26:10) As Higher Grounds started building relationships with coffee farmers in other regions of the world, they carried the same ethics and values - to be in solidarity and collaboration with their growers and communities. (28:20) Seth and Chris share memories of their Run Across Ethiopia - where runners ran 10 marathons in 10 days and raised over 1/2 million dollars to invest in local communities. Through storytelling, athletics, activism, and the arts, Chris and Higher Grounds have continued to be a force for creating change and building meaningful relationships in the communities that they were sourcing their coffee. (36:45) We travel back to Michigan and hear about the new Common Grounds Cooperative in Traverse City - a real estate development cooperative that has quickly become a hub of arts, culture, and collaboration - a vision of community by the community. (46:15) Finally, Chris shares some powerful thoughts on clean water and peace making and how we in Michigan hold a unique opportunity to be protectors of a future peace that cares for water in a fair, equitable, and peaceful way. Learn more about Higher Grounds at: https://www.highergroundstrading.com/ Learn more about Higher Ground's nonprofit partner On the Ground at: https://www.onthegroundglobal.org/ Find the full video of this episode and all 2024 State of Water episodes on our YouTube: https://www.youtube.com/@MICleanH2O /// EPISODE 48 / Chris Treter interviewed by Seth Bernard / Produced, edited and mixed by Dan Rickabus and Chris Good / Narrators - Alex Smith, Ben Darcie, Dan Rickabus, Jenny Jones, Angela Gallegos, Rachel Marco-Havens / Graphic by Chris Good / Theme Music - Mike Savina, Seth Bernard & Dan Rickabus / Featured Music - “Homestretch” by Ecotone and “Authors (instrumental demo)" by Dan Rickabus

Hope is dead. Long live hope! Whereas once hope was simply an audacious wish that we turned over to representatives of power, hope now can be a radical act through which we erode power. But how? How do we leverage hope to help us direct and engage rather than simply wish and spectate? To investigate this, I asked one of the most exciting and influential political thinkers of our time, JOHN HOLLOWAY. John is the author of many influential and internationally recognized books, including Hope in Hopeless Times (the last in a series of books about how to find new strategies of flourishing and living away from capitalism, starting with Change the World Without Taking Power: The Meaning of Revolution Today and its sequel, Crack Capitalism.) He teaches sociology in the Benemérita Universidad Autónoma de Puebla, and has worked with the Zapatista movement. In this episode, we talk about hope without delusion. Dreaming big without forgetting to act, acting small without forgetting the big vision, how and why we need to get rid of money, and more. I'm so happy to have spoken with John and to share this with you!

On this episode of the MODERN MEXICO PODCAST, host Nathaniel Parish Flannery speaks to journalist Ioan Grillo about the evolving dynamics of organized crime in Chiapas, Mexico. Recent events in Chiapas raise questions about what the government can do as powerful organized crime groups move into the state and local criminals adopt increasingly violent tactics. Over 98% of the murders recorded in Chiapas go unsolved. Grillo describes the current dynamic in Chiapas as "oppressive," "fractured," and "worsening." Chiapas has for centuries been a state where the federal government in Mexico City has struggled to exert control. Over the last thirty years many small towns controlled by the Zapatista rebel army have established their own autonomous fiefdoms. So this dynamic of weak federal government capacity and the existence of local strongmen has existed for a long time in Chiapas. But, in the last few years this nexus or synergy between local political bosses and organized crime groups seems to have become even more pervasive. Overall, Grillo gives Mexican President Andres Manuel Lopez Obrador a "D" for his security policies.

#103 - When Scott Gurian, a journalist with a knack for embedding himself in the marrow of the world's less-trod paths, tells the story of the Mongol Rally, you can't help but lean in closer. I had the pleasure of peeling back the layers of Scott's 11,000-mile trek in a vehicle that's barely more at home on the vast steppes than a fish on a bicycle. His voice brings the landscapes alive, from the UK to the heart of Mongolia, regaling us with the kind of cultural exchanges that turn travelers into storytellers and storytellers into the sort of friends who make the global seem local.As Scott and I chatted he found himself reflecting on his own transformation from an adventure-averse high schooler to a globe-trotting journalist. The discussion meandered through the backstories that shape a journey, like reporting on Mexico's Zapatista movement and the brotherly bond forged over 18,000 miles of open road. Scott's stories aren't just pins on a map; they're reminders that the world is wide, and the roads we choose can change us, challenge us, and charge us with tales worth telling.Our conversation took unexpected turns, as all great journeys do, touching on Scott's personal quests—from seeking a healing stone in Peru to the introspective throes of an ayahuasca ceremony. He shares his ongoing aspirations and the cultural connections that continue to beckon him across continents. And for those of you with itching feet, Scott's insights are a siren call to embrace the spontaneous, the serendipitous, and the frankly astonishing warmth and hospitality that can be found in the unlikeliest of places. So, wherever you are, buckle up and let's hit the road with a true maestro of the map, Scott Gurian.You can find more about Scott and his podcast Far From Home by visiting www.farfromhomepodcast.org or checking out his Instagram @farfromhomepodcast.Please give me a follow on Instagram @journeywithjakepodcast.  I would love to connect with you.Visit LandPirate.com to get your gear that has you, the adventurer, in mind. Use the code "Journey with Jake" to get an additional 15% off at check out.

Este ano o levante zapatista de 1994 completa 30 anos. Em meio a diferentes ofensivas neoliberais nos nossos territórios latino-americanos, estreitar as pontes com as lutas dos diversos povos que compõem a nossa Abya Yala é imprescindível. Para colaborar em tal tarefa e na construção de um mundo onde cabem muitos mundos, vamos falar um pouco hoje sobre a história, a organização e as experiências zapatistas que nos servem como referências para a construção de um mundo de muitos mundos. Para isso, Chryslen Barbosa e Lucas Arean do Berta Coletivo Latinoamericanista conversaram com dois militantes e pesquisadores: Ana Paula Morel que é antropóloga, professora da Universidade Federal Fluminense e especialista em educação popular, autonomias e cosmopolíticas e Petras Antonelli que é antropólogo, doutorando na Universidade Iberoamericana no México, trabalha e milita ao lado dos zapatistas e a comunidade Otomí na Cidade do México. Edição: Raíssa Lazarini

Hacemos un repaso de la nueva colección editorial que Al Faro Zapatista ha publicado para conmemorar los 30 años del alzamiento zapatista.Lola Cubells es académica de la Universidad de Valencia y defensora de derechos humanos.

¿Cómo se relaciona el movimiento zapatista con el arte? En este programa hablamos de la atención que reciben las expresiones artísticas en las comunidades zapatistas.Argelia Guerrero Rentería es bailarina zapatista.

Embark with us on a transformative expedition to the heart of Chiapas, Mexico, where the road less traveled led us through a tapestry of spiritual encounters and cultural awakenings. Our recent mission trip found us weaving through bustling cityscapes and serene villages, embracing the warmth of newfound friendships and the resilience that comes from unwavering faith. Alongside friends from i6Eight Ministries and immersed in the richness of local life, we witnessed first-hand the stark societal dichotomies and the enduring spirit of communities navigating the complexities of modernity and the Zapatista movement.Our narrative takes a heartfelt turn as we recount the profound connections made within remote villages, where the simplicity of life echoes with the purity of joy found in faith. The unique opportunity to share laughter with local children, preach in humble chapels, and witness the eagerness for biblical understanding left an indelible mark on our souls. Accompanied by Wesley Baker and Pastor Jaime, we traversed language barriers and cultural nuances, celebrating the triumphs of local churches and the significance of equipping local leaders for a future flourishing with spiritual guidance.Concluding with a poignant reflection, we share a powerful sermon on leadership from Second Timothy that resonated deeply with the local pastors, emphasizing the necessity of nurturing the seeds of faith. Join us , and let the stories of Chiapas stir you to engage in the mission of the Gospel.

This month marks 30 years since the Zapatista Army of National Liberation attracted worldwide attention with their rebel uprising in Chiapas, Mexico, demanding, among other things, rights for Indigenous residents. The uprising is credited with spurring several beneficial changes in Mexico. At the same time, support for the rebel group has waned in the decades since. We'll explore the Zapatista movement's influence toward awareness of Indigenous rights in the three decades of their existence. GUESTS Dr. Alan Shane Dillingham (citizen of the Choctaw Nation), associate professor of history at Arizona State University and author of Oaxaca Resurgent: Indigeneity, Development, and Inequality in Twentieth-Century Mexico Dr. Alexander Aviña, associate professor of Latin American history in the School of Historical, Philosophical, and Religious Studies at Arizona State University Dr. Rosalva Aída Hernández Castillo, professor and senior researcher at the Center for Research and Advanced Studies in Social Anthropology (CIESAS) and a 2023-2024 Perrin Moorhead Grayson and Bruns Grayson Fellow at Harvard Radcliffe Institute

Please join Linda Quiquivix, William C. Anderson, & Mohamed Abdou for a round table conversation on "Palestine 1492: Settler-colonialism, Solidarity & Resistance." They will situate Palestine transnationally in relation to 1492, & discuss admirable acts of solidarity by activists and organizers as well as common pitfalls within leftist social movement circles drawing on Zapatista, Black, Palestinian, Arab-North African & Muslim lenses. Speakers: Linda Quiquivix is a geographer and seed saver based in California. She places her university training at the service of under-resourced communities in the U.S., Mexico, and Palestine who seek clean water, land, and tools to build and strengthen their collective autonomies. William C. Anderson is a writer and activist from Birmingham, Alabama. His work has appeared in The Guardian, MTV, Truthout, British Journal of Photography, and Pitchfork, among others. He is the author of The Nation on No Map (AK Press 2021) and co-author of As Black as Resistance (AK Press 2018). He's also the co-founder of Offshoot Journal and provides creative direction as a producer of the Black Autonomy Podcast. His writings have been included in the anthologies, Who Do You Serve, Who Do You Protect? (Haymarket 2016) and No Selves to Defend (Mariame Kaba 2014). Dr. Mohamed Abdou is a North African-Egyptian Muslim anarchist interdisciplinary activist-scholar of Indigenous, Black, critical race, and Islamic studies, as well as gender, sexuality, abolition, and decolonization with extensive fieldwork experience in the Middle East-North Africa, Asia, and Turtle Island. This year, he is the Arcapita Visiting Assistant Professor of Middle Eastern, South Asian and African studies (MESAAS) at Columbia University. He is a former Assistant Professor of Sociology at the American University of Cairo and recently completed his postdoctoral fellowship at Cornell University. He has also taught at the University of Toronto & Queen's University. His research stems from his involvement with the anti-globalization post-Seattle 1999 movements, organizing for Palestinian liberation, the Tyendinaga Mohawks and the sister territories of Kahnawake, Akwesasne, and Kanehsatake, during the standoff over the Culbertson tract, as well as the anti-war protests of Iraq and Afghanistan, the Indigenous Zapatista movement in Chiapas, and the 2011 Egyptian uprisings. He is author of Islam & Anarchism: Relationships & Resonances (Pluto Press, 2022). He wrote his transnational ethnographic and historical-archival PhD dissertation on Islam & Queer-Muslims: Identity & Sexuality in the Contemporary (2019). This event is sponsored by Haymarket Books and is part of Until Liberation: A Series for Palestine by Haymarket Books cosponsored by Palestinian American Organizations Network, Mondoweiss, Spectre, Dissenters, Tempest, Palestine Deep Dive, The New Arab, and more. While all of our events are freely available, we ask that those who are able make a solidarity donation in support of our important publishing and programming work. A portion of the proceeds from this event will be donated to Palestine Legal. Watch the live event recording: https://youtube.com/live/J9-emuwWeP8 Buy books from Haymarket: www.haymarketbooks.org Follow us on Soundcloud: soundcloud.com/haymarketbooks

Nicolás Medina Mora, escritor y uno de los editores de la revista nexos, regresa al Telescopio para hablar sobre el Tratado de Libre Comercio de América del Norte, el levantamiento zapatista y los dulces gringos. Pueden encontrar los textos de los que hablamos en el número de enero de la revista.

Conversamos con Jaime Soler Frost, ensayista y editor en la Universidad Nacional Autónoma de México, que ha seleccionado, adaptado y escrito el prólogo de los diez relatos clásicos de Mitos + Leyendas Mayas, dentro de la nueva colección Mitos + Leyendas de la editorial Alma. Nos detenemos también en la celebración del Ejército Zapatista de Liberación Nacional (EZLN), el pasado 1 de enero, de sus 30 años de levantamiento contra el Gobierno mexicano; y en las últimas reformas del gobierno del presidente argentino, Javier Milei, junto a un resumen de lo más destacado en ese país en 2023.Escuchar audio

A 30 años del levantamiento zapatista y 40 de su formación, el Ejercito Zapatista de Liberación Nacional (EZLN) en Chiapas sigue luchando por democratizar el país sin tomar el poder. En un contexto de agresiones paramilitares y de grupos del crimen organizado, las comunidades campesinas resisten y han fortalecido sus instituciones propias. A pesar de los grupos paramilitares, de los ataques de grupos del crimen organizado, del olvido y el desdén de los gobiernos, el Ejército Zapatista de Liberación Nacional (EZLN) y sus bases de apoyo celebraron tres décadas del levantamiento armado y cuatro de su formación. Con marimba, baile, tamales, obras de teatro, poemas y conciertos, las comunidades zapatistas lo hicieron en grande.En la última semana del 2023 y en la última noche del año en el caracol en Dolores Hidalgo, en Ocosingo, jóvenes y niños de diversas comunidades presentaron un festival cultural. El 31 de diciembre hubo un desfile de los soldados zapatistas en el que, en lugar de marchar, bailaron, donde en lugar de los himnos a la lucha, hubo música popular. ¿Por qué? Para burlarse de la marcialidad de la vida castrense.Al terminar el desfile militar, el Subcomandante insurgente Moisés dio un largo discurso en tzotzil y en “la castilla” es decir , en español, donde recordó a los desaparecidos de México, a los zapatistas caídos en combate, a la lucha contra el capitalismo salvaje y la defensa de la autonomía, la dignidad y la tierra.Sobre la madre tierraEl vocero oficial del EZLN dijo en su mensaje que la tierra es común, la tierra no es de nadie sino de quien la trabaja. “La propiedad debe de ser del pueblo y común, y el pueblo tiene que gobernarse a sí mismo”, dijo. “No necesitamos matar a los soldados y a los malos gobiernos, pero si vienen, nos vamos a defender”, afirmó asimismo.Quien alguna vez fue el vocero, traductor y puente del EZLN, el Subcomandante Marcos, hoy capitán Marcos, se ha ido retirando de la vida pública y no se le vio en la celebración. Hasta hace pocos años todos reflectores apuntaban a su persona desdeñando a los comandantes indígenas, por esto, desde hace años, el capitán Marcos hizo mutis.La metamorfosisA lo largo de varios meses y de 20 comunicados, los zapatistas han explicado cómo será la nueva estructura del movimiento, en la que los Municipios Autónomos Rebeldes Zapatistas y las Juntas del Bueno Gobierno se transformarán a Gobiernos Autónomos Locales (GAL) que responden a la asamblea de cada población sin importar lo chica o grande que sea.El poder, de esta manera, pasa al núcleo de cada población, de cada comunidad que se organizará de manera regional para crear así los Colectivos de Gobiernos Autónomos Zapatistas. En otras palabras, los GAL serán el organismo más importante de la toma de decisiones zapatistas. Todos estos cambios están encaminados a repartir el poder de manera más horizontal y enfrentar de la mejor manera los embates y las agresiones tanto de del crimen organizado y/o paramilitares, como el de las grandes empresas.Transformación permanenteLos zapatistas se transforman constantemente; si una estrategia no les funciona, buscan otra. Si un camino no los lleva hacia donde quieren, buscan otro. Como cualquier organización tienen conflictos internos, crisis, pleitos, y hasta deserciones, sin embargo, a tres décadas de su aparición en público y cuatro de su fundación, siguen luchando por lo mismo: autonomía, libertad, justicia, democracia y contra el mal gobierno.Actualmente, el mayor peligro, el mayor flagelo es el crimen organizado, cuyos ejércitos salidos del infierno tienen en jaque al país entero. Los zapatistas han hecho propuestas muy concretas para democratizar el país que han puesto en práctica y por lo menos a ellos, les han funcionado.

This week on the show, you'll hear part of our conversation with Eric King and Josh Davidson. Josh has been on a few times to talk about collaborative inside-outside projects he works on such as the Certain Days calendar, the greeting cards he helped make of Indigenous political prisoner Oso Blanco's artwork to benefit Zapatista schools in Chiapas, and the Rattling The Cages book that he co-edited with Eric King. Eric was just released in December 2023 into a halfway house in Colorado after nearly 10 years in Federal prisons across the country. Eric is an anarchist who was incarcerated for an attempt to molotov the office of a Democratic Party official in Kansas City in solidarity with the then-going Ferguson Uprising following the murder of Michael Brown by police there. An antifascist and antiracist, Eric was moved around a lot during the 10 years he was inside and pitted against nazi prisoners in fight scenarios in a few instances, and near the end of his bid he was accused of assaulting an officer and successfully defending himself from a possible 20 year addition to his time inside but suffered intense isolation, insecurity, mail / phone and visitation blocks, moves across the country and physical restraint, ending up at the federal prison system's most intense prison, the supermax ADX in Florence, CO. For the hour, the guests speak about prisoner support, putting the book together, the implications and effects of long term isolation related topics. You can find more of Erics thoughts and updates at SupportEricKing.Org and similarly named social media accounts. Our past chats with Josh  Our past interviews with Eric Announcement Hunger Strike at Red Onion State Prison (VA) Prisoners at the Red Onion State Prison in Virginia have been on hunger strike since December 26th against the illegal and cruel use of solitary confinement at the facility in spite of procedures put into place last summer by the Virginia government. Here're some words from the support site for Minister of Defense of the Revolutionary Intercommunal Black Panther Party, Kevin "Rashid" Johnson. From rashidmod.com : “On Tuesday, December 26, 2023, several prisoners confined at Virginia's Red Onion State Prison began a hunger strike to protest the continued use of long-term solitary confinement within the institution.Despite critical concern, outcry from the public and prisoner populations in the state, incarcerated people are still subjected to this brutal practice which has been renamed “restorative housing” since July 1, 2023 when measures were passed to limit its use in the state.  Leading these prisoners in this effort is longtime prison activist, revolutionary writer and artist, Kevin “Rashid” Johnson. Rashid has stated that no one will take any food at all until demands are met. Some of the strike participants have underlying health concerns that make the undertaking of such a demonstration particularly risky. Rashid, himself, is recovering from multiple rounds of radiation to treat prostate cancer as well as suffering from untreated heart disease/congestive heart failure. This is why the public's support is especially needed. We are asking that calls, emails, and letters be sent to the Virginia Department of Corrections (VADOC) officials as well as Virginia governor Glenn Youngkin's office voicing support for the strikers and condemnation for the inhumane use of long-term solitary confinement/restorative housing.” Red Onion Hunger Strike Participants: Kevin “Rashid” Johnson – 1007485 Jason Barrett – 1092874 Rodney Lester – 1429887 Charles Cousino – 2213403 Eric Thompson – 1208012 Joe Thomas – 1193196 Who To Contact: VADOC~ Central Administration; USPS— P.O. Box 26963 Richmond, VA 23261 David Robinson Phone~ 804-887-8078, Email: david.robinson@vadoc.virginia.gov   Virginia DOC ~ Director, Chadwick S Dotson, Phone~ (804) 674-3081 Email: Chadwick.Dotson@vadoc.virginia.gov VADOC ~Central Administration Rose L. Durbin, Phone~804-887-7921 Email: Rose.Durbin@vadoc.virgina.gov Beth Cabell, Division of Institutions beth.cabell@vadoc.virginia.gov (804)834-9967 Gov. Glenn Youngkin (804)786-2211 glenn.youngkin@governor.virginia.gov . ... . .. Featured Tracks: Army Of Me (ABA All Stars Instrumental)  by Bjork Bright Star (traditional) from H-Block, The Legacy of 1981 Hunger Strike CD Helicopter Song by The Dublin Ramblers from Irish Republican Jail Songs

Guanajuato, Zacatecas y Guerrero los estados que acumulan más masacres del 2020 al 2023 Recuerde que hoy no abren los bancosEl papa Francisco en su mensaje de Navidad pidió el cese las operaciones militaresMás información en nuestro podcast

Raúl Romero, académico del Instituto de Investigaciones Sociales de la UNAM e integrante del Colectivo Llegó la hora de los Pueblos

El subcomandante insurgente Moisés lanzó un comunicado el domingo anunciando la disolución de los órganos del gobierno zapatista. Esto significa que los municipios autónomos, hasta ahora administrados por los zapatistas, dejarán de estarlo. Además, el Ejército Zapatista declaró que invalidará todos sus documentos y prohibirá que sus miembros se presenten como zapatistas. Esta medida responde a una estrategia de reestructuración del EZLN ante la crisis en Chiapas, exacerbada por la presencia del narco. En particular, se menciona la lucha por el territorio entre el Cártel de Sinaloa y el Cártel de Jalisco Nueva Generación, debido a la importancia estratégica de la región en el tráfico de drogas. El subcomandante concluyó el comunicado diciendo que se proporcionarán detalles sobre cómo se configurará la nueva estructura de autonomía del EZLN.Las Fuerzas de Defensa de Israel informaron que tras ejecutar un “gran” ataque, sus tropas lograron rodear la Ciudad de Gaza, aislándola del resto de la Franja. Con esta operación, las fuerzas israelíes dividieron la Franja de Gaza en dos partes, mientras los bombardeos siguieron cayendo en varios puntos del territorio palestino. El Ejército israelí señaló que el propósito de esta táctica es entorpecer la capacidad de Hamás para administrar y controlar la región. Mientras tanto, el Ministerio de Salud de Gaza reportó que la cifra de fallecidos superó los 10,000, un número que podría incrementarse debido a los retos que se enfrentan en las labores de rescate. Además… Donald Trump testificó en el juicio civil en su contra por presunto fraude empresarial y atacó verbalmente al juez y a la fiscal que llevan el caso; Narges Mohammadi, la recién galardonada Premio Nobel de la Paz, inició una huelga de hambre desde la cárcel en Irán; WeWork, el gigante del co-working, podría estar a punto del colapso; dos activistas de Just Stop Oil golpearon con martillos el cristal que protege la obra “Venus del espejo” en la Galería Nacional de Londres; y la fundación Friedrich Naumann para la Libertad organizó el Smart Cities Summit 2023 en San José, Costa Rica, con el objetivo de compartir mejores prácticas para desarrollar ciudades inteligentes y más sustentables.Para enterarte de más noticias como estas, síguenos en nuestras redes sociales. Estamos en todas las plataformas como @telokwento. Hosted on Acast. See acast.com/privacy for more information.

En este nuevo episodio de Tripeando, el podcast donde tenemos conversaciones con gente increíble que tiene una cosa en común: se dedican a perseguir su pasión; Iñigo platica con Harris Whitbeck, reportero de guerra y corresponsal para CNN desde 1991. Ha vivido y reportado eventos internacionales como las guerras en Iraq y Afganistán, el ataque a las Torres Gemelas, el movimiento militar insurgente del ejército Zapatista en Chiapas, o el tsunami en el océano Índico del final del 2004; por nombrar algunos. Tantos eventos como distinciones como historias son las que tiene Harris en su haber. Él es originalmente de Guatemala, aunque también se siente como un chilango más. Esta conversación resulta fascinante por poder revivir algunas de las historias más impresionantes que le han tocado vivir.  Repasamos como es que persiguió su vocación por convertirse en periodista; sobre las lecciones que te deja el presenciar desde los más atroces de guerra o de destrucción masiva por desastres naturales, hasta los más increíbles actos de amor y caridad.¿Cuáles fueron sus momentos de mayor miedo, y ¿cómo manejar el miedo para usarlo como una herramienta a tu favor?Puedes ver y leer mucho de su trabajo en CNN, CNN en Español y en su libro: El Oficio de Narrar Sin Miedo.

John Holloway (born 1947) is a lawyer, Marxist-oriented sociologist and philosopher, whose work is closely associated with the Zapatista movement in Mexico, his home since 1991. It has also been taken up by some intellectuals associated with the piqueteros in Argentina; the Abahlali baseMjondolo movement in South Africa and the Anti-Globalization Movement in Europe and North America. He is currently a teacher at the Institute for Humanities and Social Sciences at the Autonomous University of Puebla. John Holloway author of Crack Capitalism and Changing the world without Taking Power speaks of the role of the individual in perpetuating a system based on capital and consumption. As John puts it, the question we should be asking is Not how do we defeat capitalism but Why do we keep reproducing it everyday Support Latin Waves by becoming a member for as little as $1 per month. www.latinwavesmedia.com

On The Work of Sex Work with Matilda Bickers We're happy to share our recent chat with Matilda Bickers, co-editor and contributor to the recent PM Press collection Working It: Sex Workers on the Work of Sex. For the hour we talk about labor organizing in the erotic industries, Matilda's past experiences in publishing, hangups around sex work in radical communities and related topics. Harm Reduction and Advocacy Green Light Project, Seattle Twitter: @GLPsea Facebook: @GreenLightProjectSea Cashapp: $GreenLightProject or Paypal donations Bay Area Worker Support website: BayAreaWorkersSupport.org/ Dancers Resource on Instagram StrollPDX (instagram) We Too: Essays on Sex Work and Survival anthology StripperWeb forum archive Strip Club Unionization Stripper Strike NoHo Twitter and LinkTree Magic Tavern Dancers Instagram @MagicTavernDancers Organizing Fundraiser on GoFundMe Updates from Chiapas Then, Črna luknja shares an interview with a comrade who's been living and active in solidarity with the Zapatista communities in Chiapas, so-called Mexico, about increasing violence and fears of civil war. This segment appeared in the June 2023, the 69th episode of BAD News from the A-Radio Network.  [ 00:43:02 - 01:01:56[ You can hear some live audio this week starting on July 19th and until July 23rd from the St-Imier anarchist and anti-authoritarian gathering in Switzerland, including audio from the A-Radio Network. More info on that at https://anarchy2023.org/en/radio Sean Swain's segment Following this is Sean Swain's segment [ 01:01:56 - 01:09:54] . … . .. Featured Track: Patricia's Moving Picture by The Go! Team from Proof of Youth

En las elecciones de ayer, según el Programa de Resultados Electorales Preliminares, el PRI afianza su triunfo en Coahuila con su candidato Manolo Jiménez, con más de 35 por ciento de ventaja… Mientras que en el Estado de México, la morenista Delfina Gómez gana con una diferencia de menos de 9 por ciento frente a la priista Alejandra del Moral… En otros temas… Quince exgobernadores del PAN propusieron modificar el método de selección de candidatas y candidatos en ese partido de cara a las elecciones del próximo año… En más del escenario político… Mario Delgado, líder nacional de Morena, contactará este lunes a las “corcholatas” para iniciar el diálogo sobre la selección del candidato para 2024… En la Mañanera… El subsecretario de Derechos Humanos, Alejandro Encinas, informó que se han pagado reparaciones compensatorias a 142 víctimas directas e indirectas del incendio en la Guardería ABC, ocurrido en Hermosillo en 2009… En información internacional… En Afganistán… 77 niñas fueron hospitalizadas por envenenamiento en dos ataques separados en sus escuelas primarias… Y en los otros temas… Anoche se estrenó el reality de Televisa “La casa de los famosos”… Y La Saga está representado ahí por Ferka, al interior de la casa, y por Pablo Chagra en la conducción de redes digitales… Y una noticia que me sacudió… Ayer murió el gran Ricardo Rocha, una institución dentro del periodismo mexicano… Disruptivo, sagaz, imparable como él sólo… Con un estilo muy propio y sobre todo, distinto al que imperaba… Un hombre que en las épocas más aciagas se atrevió a hablar de masacres como la de Aguas Blancas y del levantamiento del Ejército Zapatista en Chiapas… Ricardo abrió espacios para quienes no lo tenían en muchos ámbitos, no solo en las noticias… Y ahí me incluyo… Me enorgullece decir que fue mi maestro y que me enseñó tanto… Un abrazo hasta la eternidad, querido Ricardo.

The 1ME squad talks with Martine Caverl of Ujimaa Medics, a Chicago-based crew of organizers, community members, and health professionals who offer training in Urban Emergency First Response, primarily to people who live in or love people who live in communities where shootings often occur. Martine breaks down how historical flashpoints like 9/11, Hurricane Katrina, and the murder of Mike Brown built the framework for the organization, the importance of invitation as a tool for building meaningful work, and much more. SHOW NOTES Support UMedics - https://www.umedics.org/donate/ Zapatista movement - https://nacla.org/news/2022/12/21/spark-hope-ongoing-lessons-zapatista-revolution-25-years Dr Luther Castillo Harry - https://latinarepublic.com/2022/02/15/a-look-into-honduras-new-secretary-of-science-and-technology-dr-luther-castillo-harry/ Damien Turner - https://www.nytimes.com/2010/10/03/us/03cnchospitals.html We Charge Genocide - http://wechargegenocide.org/ Beyond Do No Harm - https://www.interruptingcriminalization.com/beyond-do-no-harm Subscribe to One Million Experiments - https://podcasts.apple.com/us/podcast/one-million-experiments/id1589966282 Subscribe to AirGo - https://podcasts.apple.com/us/podcast/airgo/id1016530091

The 1ME squad talks with Martine Caverl of Ujimaa Medics, a Chicago-based crew of organizers, community members, and health professionals who offer training in Urban Emergency First Response, primarily to people who live in or love people who live in communities where shootings often occur. Martine breaks down how historical flashpoints like 9/11, Hurricane Katrina, and the murder of Mike Brown built the framework for the organization, the importance of invitation as a tool for building meaningful work, and much more. SHOW NOTES Support UMedics - https://www.umedics.org/donate/ Zapatista movement - https://nacla.org/news/2022/12/21/spark-hope-ongoing-lessons-zapatista-revolution-25-years Dr Luther Castillo Harry - https://latinarepublic.com/2022/02/15/a-look-into-honduras-new-secretary-of-science-and-technology-dr-luther-castillo-harry/ Damien Turner - https://www.nytimes.com/2010/10/03/us/03cnchospitals.html We Charge Genocide - http://wechargegenocide.org/ Beyond Do No Harm - https://www.interruptingcriminalization.com/beyond-do-no-harm Subscribe to One Million Experiments - https://podcasts.apple.com/us/podcast/one-million-experiments/id1589966282 Subscribe to AirGo - https://podcasts.apple.com/us/podcast/airgo/id1016530091

Guest: Margaret Cerullo is a professor of Sociology and Feminist Studies at Hampshire College and a member of the Colectivo Relámpago/Lightning Collective which put together the book  Zapatista Stories for Dreaming An-Other World by Subcomandante Marcos. The post KPFA Special – Zapatista Stories for Dreaming Another World appeared first on KPFA.

This week on The Final Straw, we feature three segments: words from a friend of Manuel “Tortuguita” Teran, the forest defender killed by law enforcement on January 18th outside of Atlanta, Georgia; A-Radio Berlin's conversation with an activist at Lutzerath encampment in western Germany attempting to block a lignite coal extraction operation by RWE; a discussion of the Tren Maya megaproject by the AMLO administration in Mexico. Remembering Tortuguita First up, we caught up with Eric Champaign of Tallahassee, FL, about his friend Manny, aka Tortuguita or little turtle. Manuel Teran was shot and killed by law enforcement during an early morning raid of the forest encampment to defend the Welaunee aka Atlanta Forest and to stop CopCity on Wednesday, January 18th, 2023. Law enforcement claimed in the media that they responded to shots fired and the wounding of an officer by killing the shooter, but at the time of this release the Georgia Bureau of Investigation has not yet produced a weapon or bodycam footage of the clash. [Update, Georgia Bureau of Investigation claims they found Tort's gun and ballistics match the bullet in the pelvis of the cop] The killing of Tortuguita has sparked outrage, calls for independent investigations, vigils and calls for renewed and dispersed activity. Word is that another 6 people were arrested and charged with domestic terrorism during the raid. Check out our chat with a member of Atlanta Anti-Repression Committee for some context and links to group fighting back in the courts. There's a fundraiser for Tortuguita's family at GoFundMe Eric also speaks about his friend, Dan Baker, who is nearing his release date. You can hear our past chat with Eric about Dan's case at our website alongside links about the case and how to support him. There's now a paypal for donations for Dan's post-release, which can be found at DanielBakerDonations@gmail.com Then, we feature two segments are selections from the January, 2023 episode of B(A)D News from the A-Radio Network. You can find this ep, #64, alongside many others at A-Radio-Network.Org Updates from Lützerath This second segment is a recording by A-Radio Berlin of a conversation with a radio activist from Aalpunk from Lützerath giving some context of the struggle there in the west of Germany. Since this recording, the encampments have been evicted but resistance continues against the ginormous lignite mine that the corporation RWE is attempting to expand there. You can also hear or read our September 25th, 2022 episode for some background. More info at https://luetzerathlebt.info/en Opposing Project Tren Maya Finally, we're sharing a segment by Frequenz-A about Proyecto Tren Maya in the Yucatán peninsula of so-called Mexico. The conversation with a member of Recherche-Ag about a report they published in Solidarity with the Zapatista movement, on the German state and corporate participation in this mega-project and the dangers posed by the Maya Train, which includes huge expansion of electric, travel and other corporate and state infrastructure through sensitive ecosystems and sovereign indigenous lands, being overseen by the Mexican military. You can find this report and more at ya-basta-netz.org. To hear a past interview of ours talking about Tren Maya & AMLO's infrastructure projects, you can find our Februar`y 2nd, 2020 interview. Announcements Phone Zap for Jason Renard Walker Jason Walker, a writer and organizer held in the Texas prison system, is currently being held at a psychiatric unit after having to fake  suicide attempt in order to escape a plot to murder him. He's asking for urgent support in ensuring that he's not transferred back to Connally Unit, where the original incident took place, and for his entire classification file to be reviewed to help him get moved to a safer place. You can check our show notes for the relevant contacts and words from Jason and a script to call with at BRABC.BlackBlogs.Org . ... . .. Featured Tracks: We Were All Scared by Cloudkicker from Beacons Push It Way Up! by Cloudkicker from Beacons

Episode Summary Margaret and Casandra talk with Cindy Milstein about what anarchism actually is, why you should try it, possibly for life, the many horrors of fascism, and once again why community is all too important. They also talk about Milstein's new book from Strangers in a Tangled Wilderness, "Try Anarchism for Life." Guest Info The guest is Cindy Barukh Milstein (they/them). Milstein can be found on Instagram @CindyMilstein on Twitter @CindyMilstein, on Wordpress at CBMilstein.wordpress.com on on Mastodon @CBMilstein. Their new book, "Try Anarchism for Life" can be purchased from our publisher at TangledWilderness.org Host Info Margaret can be found on twitter @magpiekilljoy or instagram at @margaretkilljoy. Casandra can be found doing our layout at Strangers. Publisher Info This show is published by Strangers in A Tangled Wilderness. We can be found at www.tangledwilderness.org, or on Twitter @TangledWild and Instagram @Tangled_Wilderness. You can support the show on Patreon at www.patreon.com/strangersinatangledwilderness Transcript Margaret 00:14 Hello, and welcome to Live Like the World is Dying, your podcast for what feels like the end times. I'm one of your hosts today. Margaret Killjoy. And also with me is Casandra. How are you doing, Casandra? Casandra 00:24 Pretty good. Margaret 00:26 Today's episode is an episode that a lot of people have been requesting, which is, 'what is anarchism?' This thing that we keep talking about on this show. And how should you talk about it with other people? Or I don't know, whatever. It's what isn't anarchism, and with us today as a guest is the author of Cindy Milstein. And I think that you all will hopefully get a lot out of this conversation. But first, this podcast is a proud member of the Channel Zero network of anarchists podcasts. And here's a jingle from another show on the network. Casandra 01:05 Hi, Milstein. If you could introduce yourself with your name, your pronouns. And just a little bit of background about why you're talking with us today. Milstein 02:05 Yeah. Hi, to both of you. My name is Cindy Barukh Milstein and I use 'they' and I'm talking to you two, who are both part of Strangers in a Tangled Wilderness publishing collective. And you are about to put out my...your first book, and my somewhere in a bunch of books I've done called, "Try Anarchism for Life." Yeah, so I'm super excited to think it's actually in the mail to me now the real copy. Very excited to see it. Casandra 02:45 That's handy that you authored a book about anarchism, and we want to talk about....anarchism. Milstein 02:53 Wow, coincidence. Good coincidence. Margaret 02:57 Wait, are you an anarchist? Milstein 03:01 Time will tell. Margaret 03:06 Is that like a 'we all aspire to this,' thing? Milstein 03:08 Yeah, that was gonna be one of my answers to what anarchism is. Or like that, you know, a friend of mine was talking about recently how they're from Greece, and how people don't actually, they....I forget the whole anecdote, but anyway, that you can't say your something until after your life is over, then people can say it about you. So, Casandra 03:33 Oh, interesting. Milstein 03:34 You know, because we're all,we all really are aspiring to be an anarchist. I hope. And, and, yeah, I guess I do use that label. And it's on the title of some of my books so... Margaret 03:45 Okay, well, that leads us into the first question, which is a question that I get a lot, that you might get a lot, which a lot of listeners of the show have. Milstein, what is anarchism? Milstein 03:59 Oh, okay. Joking ahead of time, that if I am Jewish, yes, one Jew, they have two opinions. But if you ask anarchists, we probably have even more, and if you're Jewish anarchists, thousands. So I guess I was thinking about this, there's so many ways to describe anarchism, but lately I've really been thinking about it as like life, how we make life in common life and care. And do that in collective ways through self determination, self organization, self governance, because most of what we're facing that is not anarchism are different forms of deaths machines. So yeah, lately I've been thinking about what is that? You know, what does that mean to be staunchly in not just an advocate out but like actually, actively engaging in forms of bringing in essentially life? But yeah, I guess the other ways people...or I describe anarchism often is a compass, or sort of horizon made up of a bunch of ethics, which you often highlight on this show through various practices of like mutual aid and solidarity and collective care and all sorts of other nice warm and fuzzy ways we do good in this world or try to create better worlds. But yeah, I guess the nutshell other version, I would say is, to me, anarchism is both the absence and presence, and the absence of all forms of hierarchy and domination or striving to lessen them as much as possible. But, it's no good unless there's a presence of something to fill in those absences. Like, I don't know, anarchism isn't just like, we hate everything, let's like, you know, hate capitalism, patriarchy, chaos, whatever. But what is the presence of what we want and that's actually for me, where anarchism really shines, as a philosophy and practice of freedom, and liberation and liberatory practices of all sorts. So, I really like to think about that part of anarchism. And, and so therefore, the, that means that anarchism as a practice, which to me embodies the whole of your life every second of the day, is constantly juggling tensions, and between, you know, what we don't like and what we do and what we want to destroy, and what we want to create, or in a way, the core tension in anarchism is how do you create these beautiful societies and worlds based upon kind of balancing out freedom for each of ourselves and freedom, collectively? And, and that's hard. That isn't easy. But like, that's what anarchism is and is not. Like, we just want people to be free and do their own thing, which to me is capitalism or liberalism, or all these other things, like, "Fuck you, I'm gonna do my own thing." But anarchism is like, "No, you know, I should be able to become who I want to be. But I can only do that if you can do that too. And how we do that together is where it gets fun." And to me, that's what enter you know, a lot of what anarchism is about, that presence of all we do. So I don't know, what do you two think? Margaret 07:04 I mean, okay, one of the things that you touched on....I actually do I would define anarchism as this like striving for freedom, but I would I define freedom a little bit differently than, well, certainly liberalism or capitalism would. You know, my argument being we're not free if we like live alone in the woods, I tried it, actually, I still had a society to fall back on. But, you know, freedom is like, not just the individual in a state of nature, or whatever. Freedom is, is something that we create, and build cooperatively with each other, because if freedom is the ability to like, maximize my own agency and act in the ways that I would like to the most or whatever, right? We can create that with each other. And I basically, I make the argument that freedom is a relationship between people rather than a static state for an individual. And so, I do you believe in maximizing freedom, in that I believe in creating relationships of freedom between people. And I really like, and I don't remember who said it, I think I'm kind of paraphrasing it from Ursula Le Guin, is that anarchism is about the marriage of freedom and responsibility, that basically we need to all be as responsible to each other as possible so that we can maximize all of our, our freedom. And so that's like, kind of what I set out to do as an anarchist, is create these relationships of freedom. But, I guess I would say like, if I'm talking to someone who is like, "Well, what is anarchism?" I think at its like, core, it's like, simplest is, you know, yeah, like, as you said, you know, are like people trying to live in a world without oppressive hierarchies, right? You know, traditionally, in the sort of Western philosophical tradition that anarchism is most often reflected through, you have basically the idea of like, it comes out of an anti capitalist movement, it comes out of a movement against capitalism, and they said, "Well, also the state," you know, they were like, "The state and capitalism are intrinsically linked, we are opposed to all of them, or both of these constructs." And then people very quickly took it from there to be like, "and also patriarchy, and also white supremacy and also all of these, like systemic institutions of oppression." And, you know, anarchism is the movement against those things, but has, as you talked about, always been tied into, for most people also a sort of positive vision, the creation of a society without these things as a, as a desired thing to move towards. Milstein 09:39 Yeah, no, thanks for filling. I was I was thinking when you were speaking, it's like, so much of anarchism to me is it's like isn't a fixed thing. To me. That's why I like the idea of a horizon, your always kind of walking towards this beautiful thing, but you're never actually going to quite get there. But you know, like, you're never...you can see it but you can never fully, but so it's this process. And yeah, one other thing When you were speaking, I was reminded of as often I talked about anarchism is, like us together, figuring out different forms of social organization and different forms of social relationships that emphasize, you know, freedom and liberation and that it's impossible without the social, you know, like we we, we are social creatures. We can't possibly do this alone. Casandra 10:20 But I thought anarchism was about chaos. You mean anarchists are organized? Margaret 10:31 Sometimes we spend too much of our time on organization. Milstein 10:34 Or trying to organize. Yeah, yeah. Yeah. Yeah, another way, another way. I think that's why I like tensions, because another tension to me is the tension between sort of, you know, freedom and spontaneity or how do you know, like, in a way, maybe it's playfully in the, in the, like, the word anarchism and anarchy, you know, you can't...anarchism is like we can make, we can try to figure out ways to like, create, you know, neighborhood assemblies and info shops, and mutual aid societies and all these other things. And then there's all this fun, spontaneous, spontaneous chaos and play and joy that happens that we never even thought of, and that we actually balance both those things we're not you know, just...Yeah, anarchism is like, I also think of anarchism is like being really dynamic and flexible and open, and kind of like, "Oh, that's a cool new idea. Let's try that." Versus like a lot of things like borders: "No, this was the line in the sand." or state: "No, you have to do that." You know, that's really different. Casandra 11:35 I feel like one of my favorite things about anarchism is that there are different ways to do anarchism. And that seems like counter intuitive still, even to a lot of anarchists. I'm thinking about like, I don't know, Twitter anarchists: "No, there's only one way to do this." Margaret 11:57 Yeah, the idea that we're like, gonna find the the one right way is inherently broken. And I really liked the, you know, the quote from the anarchists adjacent, but not anarchistic or not not anarchist Zapatista is that, you know, "A world in which many worlds are possible is the goal." Yeah, and I like that it's, it's not about coming up with easy answers, or providing easy answers to people, which is actually I mean, it certainly limits our recruitment, because we're, we can't just be like, "Oh, well, here we have the answer. Anarchism is the answer." Anarchism, it's said is like a system by which to come up with answers collectively, amongst people, you know, it's like a, it's much easier to tell people what to do than to tell people to become free thinking individuals who work things out with each other, you know? Milstein 12:51 Yeah, yeah. No, like, maybe the emphasis on like experiments and processes and us together. And the way you use the answers as plural is, you know, most other sort of forms of...yeah, like, politically engaging, first of all, are limited to like, one sphere of your life. But you know, anarchism is like, "How can we make the whole of our, of our lives feel whole," and, but to do that, there isn't like, one way to do things. And so you know, actually, when people get...the more, I just find this time and time again, to always is so beautiful, it's like, the more people you get together, the more incredibly beautiful creative solutions you have, or ideas or experiments. And, you can actually try multiple ones of them at once. And that makes for this kind of beautiful ecosystem, which is maybe another thing we didn't talk about anarchism, I think it's very, like, ecological in, not in the sense of necessarily like, you know, environmentalism, or making things, you know, but, like, very holistic, and understands things in ways like complicated ecosystems where it's okay for difference to coexist in an ecosystem, and actually, that makes us more resilient and stronger, is like some of the most, like, I love walking, you know, and observing the world. And when you walk around and just see some of the most like, you know, sort of ecosystems that are thriving, they're thriving, because there's multiple different types of plants and animals and species, and, you know, engagements and interactions and experiments going on. And they all shift and change through that. So, how can we think of that? So? I mean, often when people think about anarchists, and you're like, "Oh, and what kind of anarchists are you?" and you know, "I'm a feminist, anarchist, or queer anarchist, or Jewish anarchist, or, you know, et cetera, et cetera," and like that's like, some sort of problem and anarchism, and I think we're just actually trying to articulate that freedom and that ecosystem has to bring in the fullness of who we are. And the fullness of who we are isn't always the same. And it's that beautiful kind of interplay between what we care about in our own lives and our own, you know, experiences and identities and yeah. So, I'm just kind of rambling, but I don't know, lately, I've just been thinking a lot about the anarchist ecosystem. And that's actually, you know, I mean, so much of, you know, like white Christian supremacy homogenizes everything from calendars to, you know, time, to how we make decisions, to, you know, capitalism gives you the same, you know, type of, you know, hamburger or coffee no matter where you are in the world if you know if it's trying to like flatten out everything or actually destroy all sorts of foods so all we think of this certain foods, you know. And most like large scale forms of hierarchy and domination to succeed, they they flattened, I mean, we're looking at fascism, unfortunately, appearing in a lot of parts of the globe right now. And it's all about an essence creating this, like, pure identity, that's homogeneous identity, that should be able to survive while the rest of us should be killed off. And I mean, ultimately, fascism. If it ever fully succeeded in instituting itself would die because there's no possible way any kind of ecosystem can exist if it has only has one pure sort of being, right? Margaret 16:13 Yeah, I think about the anarchist comicbook author, Alan Moore, makes this argument that the primary axis of politics in this world is not communism versus capitalism. It's not left versus right. It's, it's fascism versus anarchism as you know, these two opposing concepts and what you're talking about, but fascism is the making everything the same, in order to be strong. And then anarchism is about like, celebrating difference and creating....diversity as strength, you know, rather than, like, just unity as strength in this sort of fascistic context. Milstein 16:58 Or, again, life. I mean, fascism, it has to engage in genocide, because there's no other way to get rid of all those things that aren't the one pure right, you know, sort of body you're, and, and, and we're like, you know, okay, we have to try to, like, bring forward life, and in a sense, and I guess one thing, when you're speaking, I was also thinking about with anarchism, it's always hard to sort of explain well what is anarchism is like, sure, some people came up with the, like, a word and applied it to, you know, a specific political philosophy at a specific time period in history. And those people that became anarchist love to travel and they wandered around the world, they, you know, convinced other, you know, through inspiring other people, a lot of people became anarchists. But anarchism is, is, is really this tendency of life unfolding. And when you get to the social realm, it's of people together, unfolding that life together, to create different forms of social relationships that allow people to live in more cooperative, mutualistic mutually interdependent and co-responsible ways. And all the things, you know, solidaristic, carrying all the many ethics we can throw in, but humans have been doing that, since the beginning of time, and continue to do that. And when we look at, you know, uprisings that have happened recently, whether it's, you know, in Iran or the George Floyd uprising, or we can name hundreds and hundreds of others, small scale and large scale. During the pandemic, which is still ongoing when, you know, people formed all sorts of projects in small scale and larger scale forms of solidarity and mutual aid to take care of each other. It's it's like that's anarchistic and I particularly don't really care to turn everybody into an anarchist, or to have everybody even say, "Well, this is about anarchism." This like, we, I think that's why Zapatistas are also super influential to me. And they, they also were like, No, we look for all the places in which we can listen to each other and hear the way we're all engaging. And watch each other and share with each other and borrow from each other and all the ways that we're engaging in creating that life and not worry about the labels. Worry about, and celebrate those places where people are like, throwing off hierarchy and domination, but not just throwing that off, but making their own lives together and going, "This is what we want our lives to be." I really think that's what's so powerful about these moments. It's like, you know, the uprisings, you know, the, all the hierarchical structures will say, "Oh, they don't know what they want. They're just angry. They're just ripping things down. They're just destroying things." And any of us who've been in these moments, or have done a mutual aid project with anyone, or done anything large or small, you know, that's not...sure we're like, you know, a window gets broken or, you know, someone takes the food out of a little library and instead puts some...or books out a little library instead of puts you know masks or food during a pandemic. We, but what you realize is people are creating different forms of social relationships that are around love, and care, and beauty, and they're sharing with each other, and they're acting in profound forms of solidarity. I listened to this beautiful piece recently that was talking about the George Floyd uprising and how, in the first especially few days is like, it was the most like counter to all this sort of conquer divide around race politics in the United States moment. Because suddenly, people...and all sorts of other things class, gender, age, all these people were acting in this beautiful concert, sharing, and helping each other get away from cops, but also sharing food, and knowledge, and joy, and painting murals. And, you know, when...I really remember Unicorn Riot, which is a great like anarchistic news media project, when they were up close filming the precinct being burned down, they walked in and go, "Oh these people are destroying the third precinct, police station," and then they walked in with their camera, and you're inside watching people trash the place, and it being set on fire. And then people's faces were joyous. And people walked outside and had a party basically. And I was like, watching that live. And going, this is why we revolt, we revolt....Why we just, quote, destroy things, destroy police stations that kill people, you know, status structures that are all these things, we're not destroying the...our lives, and we're actually...but that we do it so we can have that joy with each other. I'm rambling now. But I just I feel like that's the thing that gets so lost, but all of us that are part of these moments know it, and we have to....like anarchism asks you, this is a really, I think, a really powerful thing to trust in yourself and those around you to know we can do this. And, you know, there's nothing we have except sort of the trust of the things we promise each other in anarchism, because there's no you know, police force or bureaucracy or anything else. There's just this profound, deep promise and trust in each other. And we actually know that when we do it, we feel it, it feels different. It feels like life. It feels like love. Casandra 22:05 We've talked about that some in terms of community preparedness, when we're talking about things like natural disasters. And my understanding is that they're realizing that when these giant catastrophes happen, whether it's like a social catastrophe, or natural disaster, or something, people tend to band together, and work together,r and help each other in larger degree. It's almost like, it's like a natural way for us to be or something. Margaret 22:33 With the exception of the elites, right, you get that elite panic thing, if you have...I hate using the word elites, but it's, no, it's in the name of the like, the people who have power within a society are the people who don't band together in times of crisis, and instead try to like violently enforce the status quo. And, disaster studies stuff talks about that. That's the name they use. Casandra 22:58 Of course they do. Milstein 22:59 I feel like what's so sad is that we have you know, like, I hope that as an anarchist, I really hope we don't like be like, "Oh, romanticize disaster," as the places that this happens. You know, disasters are happening to us. We are... we want to create a society where, yeah, those moments show us that. But then we're like, "Wow, we can do this all the time. We don't have to just do this in disasters." Although we're pretty much in disaster constantly. We're in disaster always. I don't know, I don't also want to romanticize, Oh, I feel so great that we have this horrible, you know...fascism is getting worse. We're actually helping each other like, you know, provide community self defense in these wonderful ways. You know, it's like, all that does is point to I mean, you know, the point to the sort of, anarchistic dream of you know, autonomous communities or liberated zones, or all these places, in which we would still have arguments and we would still, you know, have behaviors that would harm us and antisocial behaviors, but they would be, I guess, I guess the other thing I want is you know is whenever you do these experiments that are anarchistic things still happen that don't feel great, but they happen to such a lesser degree, and we have so many more beautiful ways of dealing with them that aren't about prisons and police. And...or we try to at least, you know, we aspire to that, again, like going back to the beginning is like, everyone's like, "You know, you have all these, like, abolitionist ways of dealing with conflict, but yet we're not good at it." And I was like, "Well, how would we be, we've been raised in this culture for, you know, hundreds of years now, at this point, sadly, of, you know, police and until we're a few generations, which, again we have the Zapitistas to show us, because I think they've been around long enough to begin to be able to show us this is that, you know, their children and their children's children, I think they're now probably have grandchildren that have come out of them that have lived in autonomous communities, is each new generation is more able to do it better, you know, which is why in a lot of diasporic and long long time traditions that way, precede, you know, states and capitalism and a whole bunch of things. A lot of times the numbers, like seven is really prominent. And we think of, you know, some indigenous cultures talk about seven generations. Jewish, you know a lot of looking back to seven, like cycles of seven, and that it may take, you know, seven generations to be able to actually forget, like, sort of erase the socialization of how you know, and learn better ways to do this. So we're not instantly gonna have...I just want to emphasize you know anarchism is not, "Oh, great, everything's wonderful now," it's just about, we're gonna do things a lot better and more and better and better still, the longer we can hold and sustain these spaces of possibility. Margaret 23:00 Yeah, I want to ask a question for each of us, which is, how did you become an anarchist? Or how did you realize you're an anarchist? Or however you choose to define that? I don't know who wants to go first? It looks like Milstein... Milstein 25:49 Or one of you two? Margaret 25:58 Alright, I'll go first. Can't see, but Casandra opted out by putting their finger on their nose. My story is very, like pithy, but also true, which was that, you know, when I was like, when I was a teenager, I was not excited about any of the political options that were presented to me. I had this like, brief moment where I was a libertarian, because I took a quiz online, and it said, and it had been made by the Libertarian Party. And it was like, "Well, do you like freedom? You must be a libertarian." And my, like, communist girlfriend was like, "No corporations would run everything." And I was like, "Okay, well, that's true." But, I don't want to be a communist, as I understood it, at that time, meaning like, state communist or whatever, right? And still don't. And, so I just kind of didn't care about politics. I was like, vaguely social democrat. And then I went to this protest in New York City on February 2, 2002, it's part of the, you know, gets called the ultra globalization movement, or whatever. And, and the anarchists were like wearing masks despite a mask ban in New York City. And I was like, "That's cool," right. And I didn't know anything about the anarchists, except that they were willing to wear masks, despite being told they weren't allowed. And that was like "That rules." So, I went up to this kid wearing a mask. And I was like, "Hey," and I'm 19, or something...well not 'or' something. I was 19. I said," Hey, what's this anarchism thing?" And he's like, "Well, we hate the state, and capitalism." And I was like, "Well, what are you gonna do about it?" And he's like, "Well, we're gonna build up alternative institutions while attacking the ones that are destroying the world." And I was like, "Well, do you have an extra mask?" And he was like, "Yeah." And he gave me a black bandana and I tied it around my face. And I became an anarchist. And I've not really looked back. Casandra 27:53 That's the initiation, is donning a black bandana. Margaret 27:56 Yeah. And like, you know, that day, I got, like, rounded, I got kettled. And I spent like, I don't know, five hours or something with like, 10 of us surrounded by like, fucking 20 cops or whatever. And, you know, then it was like, this very powerful moment in my life. And then it, it took me a long time to sort of like, become part of the sort of anarchist scene or milieu or whatever. But from that day forth, it was I called myself an anarchist. Casandra 28:30 My story is less exciting. I had a really conservative, really religious upbringing, to the extent that I like, went to seminary and stuff. And when I turned 18, it was the first time I could vote. And, the discrepancies I was seeing between how we were told to vote and what we were taught was theologically sound was too much for me. So, I left, and, like the deconstruction of like, those things I was raised with and my concept of authority, the natural progression was just becoming an anarchist. It also helped that Crimethinc was based out of my hometown. So, I like lived and worked at the Crimethinc house for a while and got you know, exposed to all sorts of baby anarchist ideas through that. Milstein 29:26 Oh, I love you're an anarchist. I love hearing stories because they're all different and great. Yeah, yeah. They're never isn't a form...Yeah, for a while I was there must be a formula to this. But, there are no which is actually yeah, no, it's great. Casandra 29:42 How about you? Milstein 29:44 Yeah, I feel like there was preconditions that made me like sort of like what you're talking about, Margaret that made me like, kind of looking for anarchism for most of my life, including like, my parents were like overgrown kids because of their own trauma. And so they made me their parent from the very beginning. And so they really let me like self determined with me and my friends. And we were always creating our own self organized spaces or going off on adventures. But, so were my parents. And so I also had to be...learn a lot of responsibility and how to take care of people, because otherwise no one else would. So in a way, it's like a traumatic responses, as like, you know, and I think from ancestors, I don't know. I more and more believe that there's, like, ancestral, both trauma and joy that has, like, made me understand that like, to sort of be diasporic, to be not...you know, do you make community where you are with those who are with you, and you take care of each other. And this vague notion of like, our goal, or sort of our aim as humans is to, you know, be as good as we can and try to create as good a world as we can, that just, there's all these preconditions that so I was kind of always looking around going, Oh, maybe this political orientation, or this group or that group? And I was like, nope, nope, nope. And then, you know, and then I met some anarchists in Vermont, Burlington, Vermont, where I was living, and they were like, "Hey, why don't you read this?" And they kept handing me free articles and books. And then they were like, "Hey, why don't you come to this self organized cafe where, you know, everyday, things are mostly free, but you can throw in money in a jar, if you want on, there's events going on." Or, "Hey, why don't you come join us in some of the organizing we're doing." And I just, I, they were just so generous, they kept just gifting me. And it wasn't like they were asking me to be them or to change or they weren't even, you know, they were just like, this kind of like, I guess that's right, come back to the sort of, like trust and faith in anarchism is like, you don't have to like sell it to people, you can gift it, you know, and share it and and then they're like, "Hey, do you want to come here, Murray Bookchin speak at something called the Institute for Social Ecology that was happening then and Murray would, you know, I went to hear him speak and 12 hours later, after his first talk, he because he would just talk during this program. And people came from all over the world, so there were anarchists from all over the world sitting in this room, and it was like, wow, they're anarchists, and multi generational, all different ages listening, you know, and asking him questions and engaging. And I was like, whoa. And then as he came up to afterward, my friends introduced me and they go, "Hey, this is our friend, Cindy, Murray," and Murray's like, you know, "Where do you live?" I go, "Burlington" and he was like, "What's your last name?" And then he goes, "You need to study with me." Margaret 32:25 That's amazing. Milstein 32:26 And then he like, really, like, as he did for many, many people, he's just like, "Come to my house." And we would like, you know, he lived very, very modestly often in like, a studio, and we just, like, would crowd around this room and just read and, you know, so I just started with him and anarchists in that community doing organizing and reading and studying. And, yeah, and also, I never looked back from there, too. And I think it's because Murray, you know, maybe because we had affinity, because we're both like, culturally, really similar. And, but he's, like, you know, "I want to give you, you know, you have to, like, think and act for yourself," and I'm so shaped by him in a way, you know, he was like, he was so interested in what we would do to...what we would, how we would replace the state with what. What would we replace capitalism? You know, what would we, you know, and it's like, and maybe that just, you know, felt like...I felt at home, I guess that's why we know, for the first time, like, "Oh, this is where I should be," you know, so. And that it wasn't, I guess, less than want to say is like that, that group and Murray...yeah. And then I start doing the same thing. There's a, you know, gigantic, you know, movements going on and, you know, I was in at that time period, then started you know, going to New York, Montreal, all these other places, because I love wandering around and there was all sorts of incredible anarchist organizing, and then big movements started, you know, similar the alt globalization, movement and movements were constantly people were like, hey, read my scene. Hey, do you want this Hey, do you want that? Hey, do you need water? Hey, do you need a mask? And that's just generosity of spirit like why would you not want that. I just feel like it's like I just feel like more and more I just into this kind of big social fabric of...which doesn't mean all anarchists have been nice to me or great to each other. It's just yeah, it's just overall it's like far more generous of spirit and yeah. So. Margaret 34:17 Well that that...one of the things that you brought up during that you know, going into this like multi generational meeting and seeing that there's like anarchists from all over the world. I think one of the things you know if the primary target of this particular episode Oh, I guess try and do it with every episode of Live Like the World is Dying is people who are may not know, the things that we're coming into it knowing right like so someone who's listening to this might have only barely heard of anarchists, or only seen I guess what I would kind of say is sort of the tip of the anarchist iceberg, like the most commonly seen or known elements of anarchism change over time. I would actually say I wonder right now if it's not the mutual aid projects, Casandra 34:57 Oh, I was gonna say that crappy documentary. Margaret 35:01 Oh god, I wasn't even trying to think of...we could talk about An-caps [anarcho-capitalists] later, but ya know, like, okay, but of the actual anarchist iceberg...because there's a very...I hate gatekeeping but there's a certain....anyway you know, when I was coming up, the tip of the anarchist iceberg was like the black bloc, you know, people wearing all black and matte...I'm literally wearing a black hoodie as I say this, but but I don't have a bandana over my face. But, that was part of me becoming an anarchist, I guess. But, you know, this, this idea of the people who wear all black and break things, right, is like the tip of the anarchist iceberg. And there's this like presumption that people have that is incorrect about all of those people being young, able bodied, like cis white men, right? It's probably changed enough that some people think that it might, there might be some queer folks in there too, right. But this, like, youthful anger movement, is what people know about. And I think that that's, well, that's what, you know, the media presents us as, and all of these things, but actually finding out that it's this like multi generational movement, and this like multi like, like literally multicultural movement, like different people coming from very different, like cultural ideas of how they want to live, and like how they express themselves, you know, within that is actually the kind of more beautiful part of it. I have nothing against the people....I have nothing against the black bloc, but it is like, only some tiny portion of what anarchists do. I don't know, I don't know why I'm going on that rant. Milstein 36:35 I mean, in a way, I think what like when people go, Oh, anarchists, you know, I wear black bloc and I wear a black mask constantly, every day now. Because, the whole time since the pandemics been going on, it's like how do we be collectively carrying is we wear masks, and which is what the point of the mask were in the first place, which is like a black bloc was a way to take care of each other in moments when the police and the state are trying to target you. And all sorts of social movements around the world have...mask their face to protect each other, in moments of danger from the structures that are trying to kill us and do kill us. So, I think that's what gets lost is like that it's just black bloc is one tactic, you know, wearing masks for variety of reasons in a pandemic, is the similar tactic. And the underlying again, that ethic below it is, you know, you just have to push a little bit, but with anarchism it's about we try generally a lot harder to try to balance like how can we have social relationships structured around taking care of each other when there's like perfect moments of profound abandonment. And so like a lot of people coming into anarchism right now, a lot of the younger folks that I've met lately, and that's why I think multi generational spaces are important is the caveat is like, it's not because Oh, the older you get, the more you know, it's like no, if we're in multi generational spaces, we all...in all sorts of different directions learn from each other. Because I don't know what it's like to be 12 right now. But if I hear a 12 year olds telling me their experience, I'll better understand the world and better understand how they understand, you know, it's like we need each other in these multi generational spaces. So, I would like...folks that have been coming into anarchists in the last couple of years, it's either, you know, been because of the George Floyd...in North American continent at least, the George Floyd uprising, or mutual aid projects and solidarity, you know, disaster relief projects that are kind of structured in anarchistic ways. And, and, yeah, so there's just a different...like what values do people come in at anarchism at different moments to understand and so, you know, I, I think if people at these moments are there in person versus on, you know, Twitter or social media, which sadly, more and more has become, you know, a default, which is another way, you know, sure people find anarchism, but I still don't really think that's anarchism, you know, it's like a flat version, because you'd have to practice it in ways, in embodied ways face to face makes a big difference. But oftentimes, when people are in their spaces, they realize, wow, there's lots of anarchists here, and they don't even like tell me, they're anarchists, but I can kind of, if you're, you kind of look around and start asking people, you know, get to know them or start asking then people go, Yeah, I kind of been doing this for a long time. But you know, I can't run as much now. So like, Yeah, I'm like, I cook food and I bring that or I'm, you know, a legal observer, or, you know, I'm what, you know, I, I can move fast, but I don't want to run right now. So I medic, or all of these different, all these different roles is like, oftentimes, I kind of like think of anarchism now too, is like, we're not huge in number oftentimes, but we're so damned dedicated to being this like infrastructure of self organized, you know, mutual aid and care and solidarity and life making that we're almost always like, there are all sorts of these pivotal moments to be like, Hey, we don't have to, you know, control or tell everybody how to do mutual aid, but if people have questions about kind of how to do it, you know, we can kind of like offer some advice, or we can show you how some like, you know, decentralized yet federated structures worked in the past. And often, if you look around there actually is sort of multi generational anarchism, but sadly, sadly, I think, especially in in the US context, you know, I really, really encourage you, you know, this is another caveat, is like anarchism is this profound, profound, difficult duty, and really think of it as a duty. And it's hard, really hard to stay an anarchist, to continually make the spaces you want, even if it's difficult, and it gets more and more difficult over time. So, you know, I really committed to making all sorts of different kinds of spaces where we experience what it feels like to be the people we want to be for in a in a space we want and that doesn't always end up looking pretty or great sometimes. But often, it's pretty magical. But part of that commitment is bringing together, you know, different genders, and different cultures, and different skin colors, and different bodies of all sorts, and different ages and being really committed as an anarchist, the older I get to not be like I've been there before, it's really boring. I don't want to go to that thing. I don't want to be around young people, blah, blah. Yeah, sure, you know, but I get so tired of "Oh, no, this thing again." Can we learn to at least make better mistakes? Casandra 41:43 Oh, God. I feel that. Milstein 41:45 Yeah, but I don't know. I'm also really committed to that like, creating and being in multi generational spaces. And when I'm in those spaces, myself, and others, encouraging us to all listen to each other, and all tell our stories, and all be curious ,and not think we know everything you know, and like that, to me is part of an anarchist practice. Maybe that's why I say 'aspiring always,' you know, is like, how do we create those spaces where...Yeah, where we see the anarchism isn't the stereotype. We...Yeah, I should go back to like Murray. I was like, when I first met him, he's like, so so well read, like he never went to barely...I mean, he was like, a radical, and he was like, a baby. He was like, never had a childhood. And so but, you know, we moved from, like, sort of Marxism and to anarchism. And then he was just super, super, super well read. And for the first year, he was like, just, you know, never asked for anything, just would like spend hours and hours teaching, engaging conversation. The first year I go, his ideas are just so big and so expansive, and brings into so much beautiful things from all sorts of different historical movements, and philosophies, and tendencies, and logics that you should think of that, you know, are dangerous, like fascism, and all these other things. But also, I know, there's things that don't sit with me, right, but I couldn't, I didn't feel like I could feel my brain like stretching these beautiful growth ways. But I couldn't figure out how to argue with him, like, argue in the sense of like, not angrily, but like wrestle with ideas with him. And even other things I don't think I agree with him points, but I don't know how to articulate it yet. And I was like, I have to just let my brain keep expanding and keep, you know, and he kept saying, "I want you to learn to think for yourself." That's why I'm like, expose, you know, all these ideas, all these different tendencies. And then at one point, I was like, hey, whoa, and then like, you know, and then you reach this point where we could have these, we became good friends, and I could wrestle together with him with things I agreed with or disagreed with, or, you know, or things we both didn't know the answer to, which is even more interesting. And, and how do you how do we create spaces as anarchists that allow for I feel like that was such a gift, you know, to allow for that, that growth and to allow for us to see that there's so many different ways of doing things in the world. And we have to give ourselves the patience, and the time, and the space with each other to do that. And otherwise, it's just going to remain....I mean, there's lots of reasons but you know, I don't want to anarchism just to be you know, 18 year olds who stay anarchists for two years, and then it's, you know, it has to be grounded and so on. Yeah. Yeah. You know, more reasons to stay an anarchist. Well, that I'm kind of all over the place there. Milstein 42:33 But that does tie well into the next question that I have, which is, the title of your book is "Try Anarchism for Life," seems to be addressing that sort of thing. Do you want to talk about your new book? Milstein 44:41 Um, yeah, I mean, I kind of came out as I used to hate hashtags. I used to hate social media. I still I still do. But anyway, I used to roast hash tags...because I really like how can we boil down our ideas to two words or three words in a hashtag? But anyway, I started using "Try Anarchism for Life" at one point, but I was like, Oh, how do I fill that out? Because I guess for me, it was kind of this playful hashtag, but then I really meant like, anarchism has to be something once you embrace it that you you want to act anarchitically for the whole of your life and I don't understand how you can't once you embrace it, because I don't understand. Although I've known plenty of people who have, you know, but how once you've eyes widened to see hierarchy, domination, you kind of go What, whoa, wait, I don't believe that anymore. I just don't understand that. But ,once you know, once, you're sort of like, in anarchism and anarchistic, how, how do you do that for the whole of your life, but in service of life? So, that is kind of like puns play on or like word plays, like, try and anarchism for the whole of your life and for the life of all the ancestors that came before you, and the life of those will come after you, but also in service of life. And that it's trying because we're never actually going to all have to keep experimenting. So yeah, so I whatever, I kept playing with it and writing little little things about it on my plate to do sort of picture posted on Instagram. And then I don't know last winter, especially this time period has been incredibly bleak and traumatizing and horrific, horrifying, depressing. And, I'm not making light of it, it's just been a hellish, hellish, a lot of hellish time periods in history, but there are some that are particularly, yeah, horrific. And this is one of them. Fascism. Ecocide. You know, collapse of all sorts of any kinds of supports systems. Yeah, it's a really horrific time. And so yeah, I don't know, last year, especially last winter, I was like, what if I wrote little prose that really kind of tried to figure out, to kind of answer the thought experiment what are some of the many beautiful dimensions of anarchism? And it came about to talk about this in a little prologue to the book, but it came up on me posting things on Instagram originally, I don't know when I started doing that with the scriptwriter because I'm for life. But I take a lot of pictures of graffiti and street art and write little stories about some. I have thousands I have not yet written stories about on my camera. But uh, but I started just thinking, why is it that we like, mostly, you see a lot of spray painted Circle A's, but they're kind of haphazard? And just what does it say? When someone just the random person looks at a circle, like they might not know what it is. Or they might think oh, those anarchists things, people that break windows or black bloc, you know, like, it's this, we're not, again, doing justice to the beauty of the beauty of activism with Circle A's even though I love to see Circle A's everywhere. So then I, on Instagram was like, hey, who could? Who? What artists, friends of mine can draw Circle A's that, like, embody within the drawing the values and the beauty they find in anarchism. And yeah, I was so struck by how hard it was for so many folks would kept sharing things with me. And a lot of them were just things being set on fire, which is great, you know, police cars, fine, you know, but, you know, hey, we can maybe use those cars and buildings later, maybe, you know, the point is to tear down that world. Who cares? You know, what would we put in the place of others. And so, but then people started drawing them. And I started going, Okay, I'll do a little book of these things, just for fun. And so this book is 24 or 26 of these little stories. They're all very short and compact. They're kind of playful, poetic, lots of sort of puns, there's, they're kind of poignant in places, but they're very compact. I was like how can I say a lot in a small space. So I hope you look, there's a lot of little things in there that if whether you already know about anarchism, or you don't that kind of gesturing toward a bunch of wider things, but I love that forum, and I used 26 of the different drawings that people started creating all over the place. And since then, a lot of artists have been creating a lot more. So, it feels really exciting to see a lot more beautiful Circle A's out in the world. And yeah, I want to inspire people to, you know, I really think part of, you know, we as anarchists were like, Oh, this is this cool club, and we know how great it is, well, you know, we're just going to do Circle A's, you know, scrawl Circle A's, but we're not going to..... I don't know, I've been accused of being a friendly, welcoming anarchist. And I think that's a good thing. So, this book is, is also like, I also want people to act more anarchistically, and I don't want it for I want it because seriously this world, if we don't do that we are it really is a choice between anarchism, fascism or ecocide. And so I hope this book contributes in a small way to encourage all of you who read it or even think about any of the circle's in it, to think about how you can portray the beauty of anarchism more and more through your life, through your practices, through modeling it, through the projects, you do, the art you do, so that other people can find it and embrace it, because sometimes it's really damn hard to find anarchism and it shouldn't be, or to find that beauty and it shouldn't be, you know, and in this moment, we need it and I don't know I was really struck last winter, which was, you know, absurdly bleek, I started writing these prose and was, you know, like, feeling so crappy before I was doing it. And then the more I just was like, I'm just gonna get obsessed in writing these, that's all I'm going to do right now, because the world's going to hell, just I could focus on this for the next couple months. And I was like, it was like, this good medicine from my brain. Like, the more I just was, like, just focus on what's beautiful in anarchism, and try to write about some little practices, and not pie in the sky. Some of them are playful and fanciful, but most of them are things we really do. Also, the more I did it more as like, whoa, wow, I start my brain started remembering that it's not just all fascism and ecocide, and tragedy and depression, despair or death. I like remembered that, that tension that, you know, there is always trauma and joy, there is sorrow and joy there is we're never wholly in collapse or, you know, we're never wholly in disaster. We have. Yeah, so I don't know, I think, even on that level, for us to really stretch our brains to think about and practice that beauty, you know, I don't know, I've, I've done different, like, hospice care and other forms of care around death and grief. And, you know, people think, Oh, this is hard to deal with death. And I don't know something about like, being really open to these moments, when people are experiencing most sort of profound transitions in life, you know, going from this life to whatever after you believe happens. It's a pretty profound, intimate moment that only happens once in your life for each of us. And to accompany someone through that....Wow. It's, I think the sort of, you know, if we're able to do those things well, to take care of each other well, to really intimate moments of grief and or dying, and death is, is we find out all the people that are like, "Oh my god, I should have been living my life, I should have been telling people I love them, I should have been telling people I don't love them," you know, like people become genuine and like actually, strive, oftentimes people become, not everybody, but a lot of people like it calls into question your mortality an you try to be suddenly like recommit to life, which a lot of people I've heard, say, during the pandemic, too, this is just telling me what's important in life, you know, we show the world is in hospice right now, you know, and we don't know if there's going to be a future in the next 10 years, or what humans if humans as a species will survive this time period. And, but we do know, we can treat each other as good as possible and alleviate as much suffering as we can, and make every moment until that last moment, as beautiful as it can be, which is what hospice is, in the best of scenario's goal is, is to alleviate unnecessary suffering, and to accentuate as much beauty and collected care as you can. And so I don't know, I'm not it, I hope this book says, please, you know, all of us can't give up. Too many of us have lost friends to them killing themselves or taking too many substances intentionally or unintentionally, or depression, or, you know, all sorts of other reasons. And, you know, that's, that's there, that's real, right? And I want more of us to be here, you know, and so how can we be there to help alleviate as much suffering as we can and accentuate forms of collective care, even if we only think we have another six months or 10 years, or whatever it is we have, and not give up? Don't give up? Because that's, we might, you know, I don't know, to me as an anarchist, that's always like, I don't know how they always stay an anarchist. Because, you know, that's like a question we could talk about. But part of it is just this belief is like, I don't know what else I'm like, This is what I want to my last breath is to try really hard to be encircled by solidarity and care and love. And, you know, in ways that we do it non hierarchically, you know, in ways that we do together. That's all one sort of can ask for, but one also can try to do. Long winded version of, "Why you're doing this," but the last thing I want to say or not, the last thing cause I can say many things, cause I'm so grateful to all the 26 people who do this incredible beautiful Circle A's and the many other people sent me one that I didn't include because I was like, I can only write so many pieces. And, but, and they've all been really generous with the Circle A's and they're all in the same thought about if people use them for all sorts of things. And again, anarchists we're like cool, take it and turn it into a t shirt, or stencil, or spray paint it, or make a poster. And same with my words. I really love that we give those things to each other. But, I also really want to thank you two, and your whole collective of Strangers in a Tangled Wilderness. You've also just really embodied like anarchistic values and how like we collaborate, and you treated me and the whole process. It's been like, you know, learning together, experimenting together. It's been like a really beautiful experience. So, for me books aren't this like thing, this commodity which unfortunately we have to charge for because capitalism, you know, someday and hopefully we won't have to that's the irony, you know? Like, you know, not irony, just the sorrow, right? You know, we can't do the things we love as anarchists completely in ways we would want to. But we can do them as much as we can in the ways we want to. And so everything about this book, for me books are I do them as labors of love. The funds are going back to you all to support your publishing project. But I, I for me, it's the process of them that's anarchistic, like how do we? How do we think through doing them? Why are we doing them? Who are we doing them with? And for? And how do we treat each other while we're doing them? And once it's out in the world, how do others use it? And how do we engage with it? Right? I put books out in the world not to be a commodity and sit on someone's shelf or whatever. I do it because I want people to, to think and engage and transform the world. So, it's part of my way of inspiring and intervening in that, trying to push proof prefigurative politics, which is always my underlying agenda. Come on, we can do this. Margaret 55:55 Well, I like it that you picked 26, because in my mind, it's an alphabet book. It's just you know, a, a, a, a, a, a,a ,a..... Casandra 56:05 There's an alef in there. Milstein 56:07 Oh, I never even thought of that. There's an alef, an alef is the first letter in many different Jewish alphabets and probably other alphabets, too. And so there's a Circle Alef in there. So you have to get the book and read the story. Casandra 56:24 Yeah. And my my plug for it is that I think it was a perfect first book for our collective to tack and I'm just so grateful that you came to us and that this all worked out. And but what...is it really...today's release day? I just realized we're recording this on release day. Is that true? That's true. Margaret 56:42 And people might not be listening for a couple months? We don't know yet. Casandra 56:46 Yeah. But now they know, we're recording this on November 15th. I really appreciate that it's like an intro to anarchism in practice. I think that theory can be really intimidating for people. But, I just find your work immensely approachable. And, I think that's something that'll be really beneficial to people. Milstein 57:11 Yeah, I hope so. I also hope, I feel like I've sent it out to a lot of different folks to read it, like, well, some who are longtime anarchists, and I don't know, I also they're like, Oh, I also really hope that it lends like, you know, love and solidarity. People have been anarchists for a long time. Or it just reminds them why they're anarchists or think through different things, you know? Yeah, it's, I hope it's accessible for folks that don't know about anarchism, which I think it is, and also just like a gift to people who already are, because we also have to keep each other anarchists for life. Because, you can't do that alone. You have to keep reminding each other. Yeah, yeah. We're not just you know, So well, but anyway, you know, I'm really, really grateful to Strangers in a Tangled Wilderness collective.. So if folks listening to this have not checked out their website, and their growing list of projects,they don't just do books, they do all sorts of wacky things. Casandra 58:00 Like podcasts, like this podcast. Fancy that. Milstein 58:06 Baked goods, I don't know. Oh, one stop shop. Margaret 58:13 Well, is there is there any last word on on "What is anarchism?" or anything like that, that anyone wants to touch on? Casandra 58:23 I mean, I feel like we could talk about it forever. But I also feel good about what we've talked about today. Margaret 58:29 Yeah, fair enough. Milstein 58:31 Yeah, yeah. How about you, Margaret, what do you think anything else you want to? Margaret 58:35 I'm willing to give it a shot, I'll try some anarchism. Casandra 58:40 Will you try it for life? Margaret 58:42 So far, so good. I've been an anarchist more than half my life. And nothing's really shaken that, which is funny, because I go through these intentional kind of crises of faith with anarchism every now and then, where I'm like, Wait, really, and I kind of try and like break down the whole thing and like, come to a new conclusion. And the conclusion I keep coming to, I do this every couple of years, usually, because someone in the anarchist scene annoys me so much that I'm like, how am I in the same movement as that person? And then I like go through and I'm like, oh, because I hate the state and capitalism, and like, white supremacy, and you know, all that stuff. And so then I like, come back to it again. But, so yeah, I'm willing, at this point. I'm pretty sure I'm willing to try it for life. I mean, who knows? I'm not, you know, maybe... Casandra 59:27 That's very anarchistic of you to interrogate your anarchism. Margaret 59:31 Thank thanks. Milstein 59:32 Yeah. Which, we actually feel like we need to. I feel like that's a profound anarchist value, like, I don't know, I feel like one reason I've stayed an anarchists for a long time is often because of that, like one of those personal...I really felt them or like going through sort of like I hate all anarchists, but I'm still an anarchist. I don't like...okay. I have to figure out how to keep going in those moments. And...but I don't know like, I think that's the real value of some of the my favorite like projects and collectives, like, oh, we have to, every six months, stop and actually reevaluate if this project makes sense anymore if we, you know, and then end it well, when it doesn't, that was some of my favorite things. Yeah, like, continually reevaluate and reassess. But yeah, I don't know, how do you stay? I'd love to hear how do you think you stay a anarchists for life? Like, as long as you have so far, because I think that's really, it is a challenge when society, everything in the world...it's like right now wearing an N95 or KN95 mask, which I hope most people are doing, or everyone is doing, you know, you walk into spaces, and you can literally be the only one for days on end in public places. And you know, it's a good exercise in building up one's.... Yeah. How do you do things when the whole of society reflects back to you that you shouldn't be doing that? And you're like, "No, I know. This is right. I know this is the ethical thing to do. I know it's the kind of practice I want." Margaret 1:00:57 Go ahead, Casandra. Casandra 1:00:59 I was just ascentinthat is difficult. I was thinking about my child, actually, my kid who's eight and the only one wearing a mask. Which is not related to anarchism, but it's hard to be different. Milstein 1:01:12 Yeah. How do we do...but how? Yeah, so how does, as anarchist, does one you know, to sign up sort of anarchists for life is to sign up for a lot of like, grief and a lot of not seeing the world reflected that you want to see, and knowing that there's a far better world, you know, that dissonance...I always been like, you know, I get depressed a lot. And then I'm like, Why do I get depressed? It's because of that gap between the world that I want to see and the world that I live in. I know where that depression got strong. It's not a mystery, you know? So. Yeah. So, how do you...I was just curious, like, either you how you stay the older and older you get this? How do you stay an anarchist? Casandra 1:01:45 Community, I think. Not being anarcho individualists. Margaret 1:01:51 I, it's funny, because some of my answer is like, kind of, like, I'm used to being the weird one in the room, like, you know, like, like, if I walk into a grocery store, the weird thing about me isn't that I'm wearing a mask. The weird thing about me is that I'm a trans girl, and I exist, you know, and so I'm like, the mask is like, Yeah, whatever. And then, like, in some ways, the anarchism or like, you know, the way that that's like, sort of visually expressed for me, because I still sort of well I dress sub culturally, but that really kind of predates my anarchism, actually, I was just always a goth kid. But like, I'm sort of used to being the weird one in the room. And I'm kind of used to having the ideas that are like, a little bit more out there. But, honestly, in a lot of ways, I actually feel easier and more comfortable about being an anarchist now than I did when I was younger. One, because it's, it's reflexive for me, right? Like, it's, you know, people always say, you're gonna get, you know, you're gonna calm down as you get older. Right? And in some ways, I have calmed down. But, but I've settled into the, the ideological positions that I hold, and they feel more and more concrete to me, like, the idea that capitalism could possibly make sense or that authoritarianism could possibly make sense just completely disagree with everything that I learn and everything that I experience. So, I don't know. And then also, there's just, frankly, more of us than there were 10 years ago. And, the thing that I have more interest in and excitement about is the breaking out of it from subculture. I say this as someone who's sub culturally, I'm involved in music subcultures, and I'm also sort of sub culturally anarchist in terms of that has been like my primary, like friend groups and things like that over the past, like maybe 20 years. But, more and more anarchism is a more mainstream position. And t