Today we experience a deepening crisis in every sphere, which urges us to rethink our acceptance of the most basic social institutions. The division of labor and domestication, the cornerstones of civilization itself, need to be problematized. The absence of fundamental critique would mean that we accept an unfolding, multifaceted disaster as merely inevitable. Might we find a new paradigm/ framework/vision that breaks out of the confines of failed earlier approaches to health and liberation? Keeping in mind that there should never be a single “correct” path, there is much promise in what is called anti-civilization theory, primitivism, and green anarchy in various parts of the world. Mass society and its technological imperative are now increasingly seen as the problem, not the solution. John Zerzan is an anarchist author and activist, and an editor of Green Anarchy magazine. His writings include Elements of Refusal (1988, 1999), Future Primitive (1994), Running on Emptiness (2002), and Twilight of the Machines (2008). He has also edited Against Civilization (1995, 2002) and (with Alice Carnes) Questioning Technology (1991).
The tragic participation of Africans from the French colonies in major world conflicts is a very important issue. We have just commemorated the 60th Anniversary of the Liberation of Europe. Unfortunately, not a single African or Asian who fought alongside the allies has been honoured together with his French, American and English brothers in arms....
UntitledIn spite of an uprising during the second Republic, the promised agrarian reform never took place and now, seventy years after Franco's coup d'etat, andalusian farmers are still subject to the arbitrariness of the major landowners. But after Franco's death, some farmers organised themselves, conquered land under the control of the big landowners, founded agricultural municipalities and created co-operatives. In Marinaleda, according to slogans painted on the walls, the egalitarian utopia is under way.
La contemplació és un procés abstractiu de reconeixament. 1 Contemplació és desaparició del subjecte i invasió de l'espai al subjecte. -qui invaeix a qui (espai//subjecte) -l'espai és interior versus exterior -l'espai és invisible versus visible 2. Desaparició subjecte + invasió de l'espai al subjecte __ contemplació ? Qui invaeix a qui interior invisible espai = ____ = ____ exterior visible 3. A={formas de desaparició del subjecte] B={formas d'invasió de l'espai al subjecte] A B = {Contemplació] interior visible Espai = ___ =____ exterior invisible
La contemplació és un procés abstractiu de reconeixament. 1. Contemplació és desaparició del subjecte i invasió de l'espai al subjecte. -qui invaeix a qui (espai//subjecte) -l'espai és interior versus exterior -l'espai és invisible versus visible 2. Desaparició subjecte + invasió de l'espai al subjecte __ contemplació ? Qui invaeix a qui interior invisible espai = ____ = ____ exterior visible 3. A={formas de desaparició del subjecte] B={formas d'invasió de l'espai al subjecte] A B = {Contemplació] interior visible Espacio = ___ =____ exterior invisible
We are now moving through a very bleak period in human history - where the convergence of postmodernist cynicism (eliminating humanistic and critical thinking from the education system), sheer greed engendered by the consumer society sweeping many people under its wing, human, economic and environmental catastrophe in the form of globalisation, massively increased suffering and exploitation of the people of the so-called Third World, as well as the mind-numbing conformity and standardization caused by the systematic audiovisualization of the planet have synergistically created a world where ethics, morality, human collectivity, and commitment (except to opportunism) are considered old fashioned. Where excess and economic exploitation have become the norm - to be taught even to children. In such a world as this, what happened in Paris in the spring of 1871 represented (and still represents) the idea of commitment to a struggle for a better world, and of the need for some form of collective social Utopia - which WE now need as desperately as dying people need plasma. The notion of a film showing this commitment was thus born.
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We are now moving through a very bleak period in human history - where the convergence of postmodernist cynicism (eliminating humanistic and critical thinking from the education system), sheer greed engendered by the consumer society sweeping many people under its wing, human, economic and environmental catastrophe in the form of globalisation, massively increased suffering and exploitation of the people of the so-called Third World, as well as the mind-numbing conformity and standardization caused by the systematic audiovisualization of the planet have synergistically created a world where ethics, morality, human collectivity, and commitment (except to opportunism) are considered old fashioned. Where excess and economic exploitation have become the norm - to be taught even to children. In such a world as this, what happened in Paris in the spring of 1871 represented (and still represents) the idea of commitment to a struggle for a better world, and of the need for some form of collective social Utopia - which WE now need as desperately as dying people need plasma. The notion of a film showing this commitment was thus born.
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We are now moving through a very bleak period in human history - where the convergence of postmodernist cynicism (eliminating humanistic and critical thinking from the education system), sheer greed engendered by the consumer society sweeping many people under its wing, human, economic and environmental catastrophe in the form of globalisation, massively increased suffering and exploitation of the people of the so-called Third World, as well as the mind-numbing conformity and standardization caused by the systematic audiovisualization of the planet have synergistically created a world where ethics, morality, human collectivity, and commitment (except to opportunism) are considered old fashioned. Where excess and economic exploitation have become the norm - to be taught even to children. In such a world as this, what happened in Paris in the spring of 1871 represented (and still represents) the idea of commitment to a struggle for a better world, and of the need for some form of collective social Utopia - which WE now need as desperately as dying people need plasma. The notion of a film showing this commitment was thus born.
UntitledAt the height of French colonial expansion in West Africa, Cheikh Ahmadou Bamba (re)created a theoretical and practical model of submission to the Real that provided an effective alternative to the power structure, which limited and was limited by the colonial invader. The model or path founded by the Sheikh (the Muridiyya) is based on an Islamic premise according to which knowing is an act of love for each and every thing in creation and for the relationships between them: this is why not the heart, not the brain, is the organ of knowledge. Now, the echoes of Bamba’s loving experience migrate through his followers, the Mourides, who came from African lands and now live among us, perfuming the space, opening us up, and activating memory within us, inviting us to travel along the path of presences towards the One and Only. To migrate is thus to return to oneself. Dhikr ceremony [Remembrance] To conclude, the Baye Fall community invites us to attend and participate in a Dhikr ceremony. The remembrance of Allah (Dhikr or Zikr) is the main task of Sufi schools. “Recordar”, the Spanish word for remembering, comes from the Latin recordari and in some places it means to awaken, to stop sleeping and journey back through the heart (cor), to summon something to mind and invoke somebody's presence.
The civic behaviour bylaws recently passed by Barcelona City Council and applied to other Catalan municipalities bear a striking resemblance to Fraga's 1965 “Keep Spain Clean” campaign. Sex workers, skaters, artists, social activists... spoke out against the new legislation. The video covers the numerous demonstrations that were organised against the civic bylaws.
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