#indian anarchism

[dailyanarchistposts]

YOUNG COMRADES,

Our country is passing through a chaos. There is mutual distrust and despair prevailing everywhere. The great leaders have lost faith in the cause and most of them no more enjoy the confidence of the masses. There is no programme and no enthusiasm among the ‘champions’ of Indian independence. There is chaos everywhere. But chaos is inevitable and a necessary phase in the course of making of a nation. It is during such critical periods that the sincerity of the workers is tested, their character built, real programme formed, and then, with a new spirit, new, hopes, new faith and enthusiasm, the work is started. Hence there is nothing to be disgusted of.

We are, however, very fortunate to find ourselves on the threshold of a new era. We no more hear the news of reaching chaos that used to be sung vastly in praise of the British bureaucracy. The historic question “Would you be governed by sword or pen”, no more lies unanswered. Those who put that question to us have themselves answered it. In the words of Lord Birkenhead, “With the sword we won India and with the sword we shall retain it.” Thanks to this candour everything is clear now. After remembering Jallianwala and Manawala outrages it looks absurd to quote that “A good government cannot be a substitute for self-government.” It is self-evident.

A word about the blessings of the British rule in India. Is it necessary to quote the whole volumes of Romesh Chandra Dutt, William Digby and Dadabhai Naoroji in evidence to prove the decline and ruin of Indian industries? Does if require any authorities to prove that India, with the richest soil and mine, is today one of the poorest, that India which could be proud of so glorious a civilisations, is today the most backward country with only 5% literacy? Do not the people know that India has to pay the largest toll of human life with the highest child death rate in the world? The epidemics like plague, cholera, influenza and such other diseases are becoming common day by day. Is it not disgraceful for us to hear again and again that we are not fit for self-government? Is it not really degrading for us, with Guru Govind Singh, Shivaji and Hari Singh as our heroes; to be told that we are incapable of defending ourselves? Alas, we have done little to prove the contrary. Did we not see our trade and commerce being crushed in its very infancy in the first effort of Guru Nanak steamship co-started by Baba Gurdit Singh in 1914; the inhuman treatment meted out to them, far away in Canada, on the way and finally, the bloody reception of those despairing, broken-hearted passengers with valleys of shots at Bajbaj, and what not? Did we not see all this? In India, where for the honour of one Dropadi, the great Mahabharat was fought, dozens of them were ravaged in 1919. They were spit at, in their naked faces. Did we not see all this? Yet, we are content with the existing order of affairs. Is this life worth living?

Does it require any revelation any revelation now to make us realise that we are enslaved and must be free? Shall we wait for an uncertain sage to make us feel that we are an oppressed people? Shall we expectantly wait for divine help or some miracle to deliver us from bondage? Do we not know the fundamental principles of liberty? “Those who want to be free, must themselves strike the blow.” Young men, awake, arise; we have slept too long!

We have appealed to the young only. Because the young bear the most inhuman tortures smilingly and face death without hesitation. Because the young bear the most inhuman tortures smilingly and face death without hesitation. Because the whole history of human progress is written with the blood of young men and young women. And because the reforms are ever made by the vigour, courage, self-sacrifice and emotional conviction of the young men who do not know enough to be afraid and who feel much more than they think.

Were it not the young men of Japan who come forth in hundreds to throw themselves in the ditches to make a dry path to Port Arthur? And Japan is today one of the foremost nations in the world. Were it not the young Polish people who fought again and again and failed, but fought again heroically throughout the last century? And today we see a free Poland. Who freed Italy from the Austrian yoke? Young Italy.

Do you know the wonders worked by the Young Turks? Do you not daily read what the young Chinese are doing? Were it not the young Russians who scarified their lives for Russians emancipation? Throughout the last century hundreds and thousands of them were exiled to Siberia for the mere distribution of socialist pamphlets or, like Dostoyevsky, for merely belonging to socialist debating society. Again and again they faced the storm of oppression. But they did not lose the courage. It were they, the young only, who fought. And everywhere the young can fight without hope, without fear and without hesitation. And we find today in the great Russia, the emancipation of the world.

While, we Indians, what are we doing? A branch of peepal tree is cut and religious feelings of the Hindus are injured. A corner of a paper idol, tazia, of the idol-breaker Mohammedans is broken, and ‘Allah’ gets enraged, who cannot be satisfied with anything less than the blood of the infidel Hindus. Man ought to be attached more importance that the animals and, yet, here in India, they break each other’s heads in the name of ‘sacred animals’. Our vision is circumscribed by…. * thinks in terms of internationalism.

There are many others among us who hide their lethargy under the garb of internationalism. Asked to serve their country they reply: “Oh Sirs, we are cosmopolitans and believe in universal brotherhood. Let us not quarrel with the British. They are our brothers.” A good idea, a beautiful phrase. But they miss its implication. The doctrine of universal brotherhood demands that the exploitation of man by man and nation be nation must be rendered impossible. Equal opportunity to all without any sort of distinction. But British rule in India is a direct negation of all these, and we shall have nothing to do with it.

A world about social servicre here. Many good men think that social service (in the narrow sense, as it is used and under stood in our country) is the panacea to all our ills and the best method of serving the country. Thus we find many ardent youth contending themselves with distributing grain among the poor and nursing the sicks all their life. These men are noble and self-denying but they cannot understand that charity cannot solve the problem of hunger and disease in India and, for that matter, in any other country.

Religious superstitions and bigotry are a great hinderance in our progress. They have proved an obstacle in our way and we must do away with them. “The thing that cannot bear free thought must perish.” There are many other such weakness which we are to overcome. The conservativeness and orthodoxy of the Hindus, extra-territorialism and fanaticism of the Mohammedans and narrow-mindedness of all the communities in general are always exploited by the foreign enemy. Young men with revolutionary zeal from all communities are required for the task.

Having achieved nothing, we are not prepared to sacrifice anything for any achievement; our leaders are fighting amongst themselves to decide what will be the share of each community in the hoped achievement. Simply to conceal their cowardice and lack of spirit of self-sacrifice, they are creating a false issue and screening the real one. These arm-chair politicians have their eyes set on the handful of bones that may be thrown to them, as they hope, by the mighty rulers. That is extremely humiliating. Those who come forth to fight the battle of liberty cannot sit and decide first that after so much sacrifices, so much achievement must be sure and so much share to be divided. Such people never make any sort of sacrifice. We want people who may be prepared to fight without hope, without fear and without hesitation, and who may be willing to die unhonoured, unwept and unsung. Without that spirit we will not be able to fight the great two-fold battle that lies before us – two-fold because of the internal foe, on the one hand, and a foreign enemy, on the other. Our real battle is against our own disabilities which are exploited by the enemy and some of our own people for their selfish motives.

Young Punjabis, the youth of other provinces are working tremendously in their respective spheres. The organisation and awakening displayed by young Bengal on February 3, should serve as an example to us. Our Punjab, despite the greatest amount of sacrifice and suffering to its credit, is discribed as a politically backward province. Why? Because, although it belong to the martial race, we are lacking in organisation and discipline; we who are proud of the ancient University of Texila, today stand badly in need of culture. And a culture requires fine literature which cannot be prepared without a common and well developed language. Alas, we have got none.

While trying to solve the above problem that faces our country, we will also have to prepare the masses to fight the greater battle that lies before us. Our political struggle ‘began just after the great War of Independence of 1857. It has passed through different phases. Along with the advent of the 20th century the British bureaucracy has adopted quite a new policy towards India. They are drawing our bourgeoisie and petty bourgeoisie into their fold by adopting the policy of concessions. Their cause is being made common. The progressive investment of British capital in India will inevitably lead to that end. In the very near future we will find that class and their great leaders having thrown their lot with the foreign rulers. Some round-table conference or any such body will end in a compromise between the two. They will no more be lions and cubs. Even without any conciliation the expected Great War of the entire people will surely thin the ranks of the so-called champions of India independence.

The future programme of preparing the country will begin with the motto: “Revolution by the masses and for the masses.” In other words, Swaraj for the 90%; Swaraj not only attained by the masses but also for the masses. This is a very difficult task. Thought our leaders have offered many suggestion, none had the courage to put forward and carry out successfully and concrete scheme of awakening the masses. Without going into details, we can safely assert that to achieve our object, thousands of our most brilliant young men, like Russian youth, will have to pass their precious lives in village and make the people understand what the Indian revolution would really mean. They must be made to realise that the revolution which is to come will mean more than a change of masters. It will, above all, mean the birth of new order of things, a new state. This is not the work of a day or a year. Decades of matchless self-sacrifice will prepare the masses for the accomplishment of that great work and only the revolutionary young men will be able to do that. A revolutionary does not necessarily mean a man of bombs and revolvers.

The task before the young is hard and their resources are scanty. A great many obstacles are likely to block their way. But the earnestness of the few but sincere can overcome them all. The young must come forth. They must see the hard and difficult path that lies before them, the great tasks they have to perform. They must remember in the heart of hearts that “success is but a chance; sacrifice a law”. Their lives might be the lives of constant failures, even more wretched than those which Guru Govind Singh had to face throughout his life. Even then they must not repent and say, “Oh, it was all an illusion.”

Young men, do not get disheartened when you find such a great battle to fight single-handed, with none to help you. You must realise your own latent strength. Rely on yourselves and success is yours. Remember the words of the great mother of James Garfield which she spoke to her son while sending him away, penniless, helpless and resourceless, to seek his fortune: “Nine times out of ten the best thing that can happen to a young man is to be thrown overboard to swim or sink for himself.” Glory to the mother who said these words and glory to those who will rely on them.

Mazzini, that oracle of Italian regeneration, once said: “All great national movements begin with unknown men of the people without influence, except for the faith and the will that counts neither time nor difficulties.” Let the boat of life weigh another time. Let it set sail in the Great Ocean, and then:

Anchor is in no stagnant shallow. Trust the wide and wonderous sea, Where the tides are fresh for ever, And the mighty currents free. There perchance, O young Columbus, Your new world of truth may be.

Do not hesitate, let not the theory of incarnation haunt your mind and break your courage. Everybody can become great if he strives. Do not forget your own martyrs. Kartar Singh was a young man. Yet, in this teens, when he came forth to serve his country, he ascended the scaffold smiling and echoing “Bande Mataram”. Bhai Balmukund and Awadh Bihari were both quite young when they gave their lives for the cause. They were from amongst you. You must try to become as sincere patriots and as ardent lovers of liberty as they were. Do not lose patience and sense at one time, and hope at another. Try to make stability and determination a second nature to yourselves.

Let then young men think independently, calmly, serenely and patiently. Let them adopt the cause of Indian independence as the sole aim of their lives. Let them stand on their own feet. They must organise themselves free from any influence and refuse to be exploited any more by the hypocrites and insincere people who have nothing in common with them and who always desert the cause at the critical juncture. In all seriousness and sincerity, let them make the triple motto of “service, suffering, sacrifice” their sole guide. Let them remember that “the making of a nation requires self-sacrifice of thousands of obscure men and women who care more for the idea of their country than for their own comfort and interest, than own lives and the lives of those who they love”.

[lasttarrasque]

Reminder that the Indian Fascist state's brutal operation Kagar is still ongoing, make some fucking noise!

Do not forget about the Adavasis! Do not forget about operation Kagar! Make some fucking noise!

[nando161mando]

Announcing the Bay Area Anarchist Free School, with classes happening across the bay area of California.

More info here:

[snapcracklepop-myjoints]

For the academia wip game: 35

I LOVE YOU !!!!!!!!

okay so i didnt have any particular system set up because i wasn't expecting anyone to actually see my post or respond lol and all the wip games ive found are very creative writing focused, so I'm going with WIP #3, page 5, (first passage) because the numbers work lol

"...Secondly, in order to acquire federal recognition, a tribal nation must present their history and culture in a way that is acceptable to the state. As such, it necessitates a particular presence in the historical record: one which is legible to the state and in accordance with colonial, statist, conceptions of “history”...."

[khulthuskaotika]

[savage-kult-of-gorthaur]

THE FUN HAS ONLY JUST BEGUN AT THIS PUNK GATHERING IN NORTHERN LANDS.

PIC(S) INFO: Spotlight on UK anarcho punk bands FLUX OF PINK INDIANS (top) and THE SYSTEM (bottom), performing live at the Warehouse, Liverpool, UK, on November 4, 1983. 📸: Jenny Plaits.

THE QUIETUS: "Did you listen to much music, other than what your friends were doing, when you were making your first record? I hear lots of things that remind me of primitive US hardcore bands in "Strive," much more than I do with other anarcho bands of the time."

COLIN LATTER (vocalist): "I can't remember buying records by anyone at that time, or listening to the radio, so I guess I only listened to bands we played gigs with. The only influence other than the obvious one of CRASS would have been REMA REMA and their love -- like me -- of feedback. My ears are paying for it now!"

KEVIN HUNTER (guitarist): "Personally, I listened to pretty much anything but anarcho stuff at the time of "Strive," although I thought THE SYSTEM were really great. Far more listenable than the majority of UK anarcho bands. I did hear some US bands, I bought FLIPPER's "Ha Ha Ha" single after hearing Peel play it, and I loved it. In the main I preferred hook-based songs, and I was into UK bands such as WASTED YOUTH, SOUTHERN DEATH CULT, DANSE SOCIETY and BAUHAUS. I loved the fact that Danny Ash of Bauhaus got weird squealing sounds out of his guitar. He also looked fabulous, but that's by-the-by."

-- THE QUIETUS, "The Fun Is Not Over: FLUX OF PINK INDIANS Interviewed," by Neil Macdonald , September 13th, 2013

Sources: www.picuki.com/profile/fortbraggmagazine, https://thequietus.com/articles/13352-flux-of-pink-indians-interview, & Listen and Understand (blogspot).

[decolonize-the-left]

wait can you elaborate on nativism/indigeneity being a lifestyle? i always thought it was like an ethnic thing sorry if thats stupid

Hiii!

So I wouldn't say lifestyle unless you'd also say white supremacy a lifestyle.

And whatever they are, I would say indigeneity is the direct opposition to white supremacy. It's why you will see me making that claim on my blog so much.

The things we share in common are built on the singular pillar of us refusing to be defined by anyone but ourselves and especially not defined by whiteness.

There are lots of different ways to be indigenous as well. Natives all over the globe have vastly different cultures and symbols and ceremonies.

What makes us "Native" is our loyalty to our principles, values, and who we are. We don't compromise who we are for peace and we can't be gaslit into believing otherwise.

Because peace can't be compromised unless its already being threatened by one side. You see?

And we refuse to compromise who we are just so settlers won't kill us. We'd rather die than become something we are not, than become like the people killing us. And you've seen that over and over. You're seeing it right now, even.

Our people and our history and our connections mean to much to us, respecting and honoring their memories and ourselves means to much to us.

Natives reject the idea of white supremacy and that colonizers are more civil or humane just because they said so especially when they use their own measures of civility and humanity and don't listen to ours.

If you can ignore and speak over us then why can't we speak over and ignore you?

What gave white supremacists the right to decide what peace and harmony looked like for the oppressed?

Idk.

Like.

I think, honestly, that native is how you're born. You grow and then you are taught how to be a settler instead of learning to appreciate and respect the earth and people around you. You are taught division and hate. You're taught that getting food from a store and not the ground is normal, you're taught that your settler life is the norm.

I genuinely fucking believe that "whiteness" and colonization is only possible when you've convince people to hate everything about being human.

Like have you ever met a white supremacists or a colonizer that just...existed? That wasn't trying desperately to fit in or "be" something?

Whether it's good with his boss for a raise or being manly enough for a wife or making sure they're groomed but not so much they look gay or, etc etc.

You ever notice how fucking hard it is for a settler to be comfortable with being? Just existing?

They shake with anxiety under the weight of hating themselves so much.

I strongly suggest reading this in it's entirety while taking notes and stopping to process whenever you need to. Below the link, is the quote that Very Much helped me answer this.

A master’s degree in “Indian Studies” or in “education” or in anything else cannot make a person into a human being or provide knowledge into the traditional ways. It can only make you into a mental European, an outsider.

I should be clear about something here, because there seems to be some confusion about it. When I speak of Europeans or mental Europeans, I’m not allowing for false distinctions. I’m not saying that on the one hand there are the by-products of a few thousand years of genocidal, reactionary, European intellectual development which is bad; and on the other hand there is some new revolutionary intellectual development which is good. I’m referring here to the so-called theories of Marxism and anarchism and “leftism” in general.

I don’t believe these theories can be separated from the rest of the European intellectual tradition. It’s really just the same old song. The process began much earlier. Newton, for example, “revolutionized” physics and the so-called natural sciences by reducing the physical universe to a linear mathematical equation. Descartes did the same thing with culture. John Locke did it with politics, and Adam Smith did it with economics.

Each one of these “thinkers” took a piece of the spirituality of human existence and converted it into a code, an abstraction. They picked up where Christianity ended; they “secularized” Christian religion, as the “scholars” like to say—and in doing so they made Europe more able and ready to act as an expansionist culture.

Each of these intellectual revolutions served to abstract the European mentality even further, to remove the wonderful complexity and spirituality from the universe and replace it with a logical sequence: one, two, three, Answer!

Being native is just....being human idk how else to explain it.

[pissmoon]

The thing that boggles my mind about 'punk is about ideology not music' ass takes is. Ok lets pretend all punk is anarcho-punk and a lot of classic/proto punk bands werent right wing or racist assholes and nationalist skinhead movement didnt come from punk and lets pretend there is one singular Punk Ideology that is universal to all local scenes and micro subgenres worldwide. Sure. But even if we do that then how is that 'ideology' something that just happened to be there independently from music and music was an irrelevant factor to it. And something that can be separated from the music at all. Like the fact that a bunch of teenagers who listened to crass got really into anarchism probably had nothing to do with the fact that they listened to crass and rudimentary peni and flux of pink indians and their lyrics, right?

[simpletale-officiale]

Why u have such a cool styleeeee ?!?!

errrrrr........ urm..... pixel brush, size 4.... fluffy cat loaf. do all the lines double, many circle. funny......uuuuuuuuuuuu

The Industrial Revolution, also known as the First Industrial Revolution, was a period of global transition of human economy towards more efficient and stable manufacturing processes that succeeded the Agricultural Revolution, starting from Great Britain, continental Europe, and the United States, that occurred during the period from around 1760 to about 1820–1840.[1] This transition included going from hand production methods to machines; new chemical manufacturing and iron production processes; the increasing use of water power and steam power; the development of machine tools; and the rise of the mechanized factory system. Output greatly increased, and a result was an unprecedented rise in population and in the rate of population growth. The textile industry was the first to use modern production methods,[2]: 40  and textiles became the dominant industry in terms of employment, value of output, and capital invested.

On a structural level the Industrial Revolution asked society the so-called social question, demanding new ideas for managing large groups of individuals. Visible poverty on one hand and growing population and materialistic wealth on the other caused tensions between the very rich and the poorest people within society.[3] These tensions were sometimes violently released[4] and led to philosophical ideas such as socialism, communism and anarchism.

The Industrial Revolution began in Great Britain, and many of the technological and architectural innovations were of British origin.[5][6] By the mid-18th century, Britain was the world's leading commercial nation,[7] controlling a global trading empire with colonies in North America and the Caribbean. Britain had major military and political hegemony on the Indian subcontinent; particularly with the proto-industrialised Mughal Bengal, through the activities of the East India Company.[8][9][10][11] The development of trade and the rise of business were among the major causes of the Industrial Revolution.[2]: 15 

The Industrial Revolution marked a major turning point in history. Comparable only to humanity's adoption of agriculture with respect to material advancement,[12] the Industrial Revolution influenced in some way almost every aspect of daily life. In particular, average income and population began to exhibit unprecedented sustained growth. Some economists have said the most important effect of the Industrial Revolution was that the standard of living for the general population in the Western world began to increase consistently for the first time in history, although others have said that it did not begin to improve meaningfully until the late 19th and 20th centuries.[13][14][15] GDP per capita was broadly stable before the Industrial Revolution and the emergence of the modern capitalist economy,[16] while the Industrial Revolution began an era of per-capita economic growth in capitalist economies.[17] Economic historians agree that the onset of the Industrial Revolution is the most important event in human history since the domestication of animals and plants.[18]

The precise start and end of the Industrial Revolution is still debated among historians, as is the pace of economic and social changes.[19][20][21][22] Eric Hobsbawm held that the Industrial Revolution began in Britain in the 1780s and was not fully felt until the 1830s or 1840s,[19] while T. S. Ashton held that it occurred roughly between 1760 and 1830.[20] Rapid industrialisation first began in Britain, starting with mechanized textiles spinning in the 1780s,[23] with high rates of growth in steam power and iron production occurring after 1800. Mechanized textile production spread from Great Britain to continental Europe and the United States in the early 19th century, with important centres of textiles, iron and coal emerging in Belgium and the United States and later textiles in France.[2]

An economic recession occurred from the late 1830s to the early 1840s when the adoption of the Industrial Revolution's early innovations, such as mechanized spinning and weaving, slowed as their markets matured. Innovations developed late in the period, such as the increasing adoption of locomotives, steamboats and steamships, and hot blast iron smelting. New technologies such as the electrical telegraph, widely introduced in the 1840s and 1850s, were not powerful enough to drive high rates of growth. Rapid economic growth began to occur after 1870, springing from a new group of innovations in what has been called the Second Industrial Revolution. These innovations included new steel-making processes, mass production, assembly lines, electrical grid systems, the large-scale manufacture of machine tools, and the use of increasingly advanced machinery in steam-powered factories.[2][24][25][26]

[sivavakkiyar]

re: meta’s post, I do have this suspicion that the specter of Gandhism (with its inherent adoration and assertion of the Indian village) has a long history of influence in *Western* anarchism and liberal-leftism, and that this hasn’t really been excavated

[dailyanarchistposts]

We have been debating tirelessly on different ways to abolish caste and other social evils which permeate the society that we have today. Raising voices against oppression, forming political parties and contesting in elections and also trying to force the government to form and implement policies which will give the Bahujans their fundamental rights. We have come a long way through decades of struggle in gaining rights, but the present political scenario of the country is not looking hopeful to the Bahujan aspirations for breaking away the shackles of caste.

With the diluting of labour laws and enabling state sanctioned exploitation of Bahujan labour, implementation of NEP which further marginalize the Bahujan children and extinguish their hopes of upward social and economic mobility, a proposed EIA which will rob the Bahujans and Adivasis of their land and livelihood, implementation of CAA and NRC to deprive the status of citizenship, privatization of key public utilities and destroying the already weakened public healthcare system, the government is openly showing its motives as a corporate stooge which dances to the whims of Adani, Ambani and other Brahmin Bania masters.

Armed with a grass roots organization like RSS and corporate funded media outlets, they have complete dominance in creating narratives they want the public to believe and they also have a well-oiled IT cell to spread fake news against any dissenters who dare to raise voice against them. Even though there are voices in the society which are raising against these government policies, there is a lack of grass root organization and common vision is sometimes lacking. This doesn’t mean that all the opposing forces against the fascist regime, which is murdering our democracy, should be centralized under one political entity. Instead it is time to think about exactly the opposite, the expansion of the idea of democracy from merely being a political tool used while casting vote once every 5 years to inculcating an idea of democracy in all aspects of life — political, social and economical and decentralization of all aspects of society.

Anarchism is a political philosophy which rejects all coercive and oppressive forms of hierarchy, be it caste, class, color, creed, clan, gender, age, orientation or country. It says that every system of power hierarchy should be scrutinized and made to justify its existence, and any system which fails to justify itself and is trampling the freedom of the individual will have to be abolished. The idea of questioning oppressive power structures is inherent to the idea of anarchism. It prohibits a system where even a party or a few leaders decide on how the society will function. Instead it focuses on decentralizing power to local bodies and communities so that decisions are made at the lowest level possible, thus eliminating the concentration of power into a few hands. It also shares the view that people who are most impacted by policies and decisions are the ones who are most capable of making them.

Historically, humans have developed to live in societies which didn’t have the kind of huge inequalities as it exists today. There is an intrinsic instinct to cooperate and help each other which is visible when a disaster strikes or the self-organization that appears out of nowhere in organic movements against oppression. Solidarity and mutual aid are the foundations of an anarchist society. The “right to well-being” of all human beings, meaning “the possibility of living like human beings, and of bringing up children to be members of a society better than ours” (Kropotkin, 1892). Two of the examples of societies which function close to anarchist principles today are Zapatistas of Mexico (Nacional, 2002) and Rojava in Syria (Democracy, 2018). Extreme corruption, colonization and environmental exploitation forced the indigenous people of Mexico to form an autonomous region where people directly form communities and decide the policies. Similarly, the people of Rojava, battered by the civil war, have formed an autonomous region with direct democratic ambitions based on an anarchist and libertarian socialist ideology promoting decentralization, gender equality, environmental sustainability and pluralistic tolerance for religious, cultural and political diversity based on democratic confederalism. One of the principles of direct democracy is that there are no elected representatives for a fixed term, any member who is elected will just be a spokesperson of the community and can be withdrawn immediately if he goes against the decision taken by discussion and deliberations. The means of production will be owned by workers and run by worker councils. Conflict resolution mechanism and alternative systems of judiciary exists within the community run by the members. There won’t be police or other systems which grant power to one person or group to take away the life and liberty of an individual, rather power will be distributed equally or rotationally which is controlled by the community. During the current times of BLM protests all over the world, it is clear that the police institution is just a tool employed by the ruling and propertied class to control the lower class and there is mass class for defunding the police and transferring the resources to community welfare projects.

We need to look at how these communities organize themselves in the face of an oppressive regime and come up with innovative ways to decentralize and create institutions which we are brainwashed to assume will work only if they are centralized. Decentralized community gardens provide food for the community which is maintained by them. Systems of education, community defense, criminal justice systems, industry and healthcare can be decentralized and we need to focus our efforts in building such grassroot level communities which function along the principles solidarity and mutual aid. We already have systems of mutual aid in our communities, all we need to do is to transfer these tendencies to all the systems we live by.

The Indian social mentality of following a leader or waiting for a savior needs to change. Any system which can consolidate power in the hands of the few can change into authoritarianism. Even if the leaders are benevolent and have the will to serve the people, there are systems of coercion which exist in our society, where economic, political and social power resides in the hands of the few, that they will bind the leaders from doing their duty to the Bahujans. The leaders and parties we look up to keep failing and disappointing us time and again. Now, action needs to be taken directly at grass root level by the Bahujans by creating communities and networks of solidarity and mutual aid and practicing decision making and direct participatory democracy. The culture of outsourcing decision making to politicians or other ruling class needs to stop. This has to start at all sectors of industry, agriculture and services too, and also within family.

We can’t turn to the state for protection anymore as it the state apparatus which is being systematically abused by the ruling castes to exploit Bahujan labour to create their wealth. Along with the efforts to educate Bahujans through social media and other means to sensitize them of their exploitation, effort needs to be focused at the bottom most level to inculcate the habit of participatory democracy at individual, family and community levels, respecting the liberty of the individual. The fight for annihilation of caste cannot be won, unless all unjust power structures in the society cease to exist and power is decentralized and distributed to the people directly, where individuals themselves can organize and make decisions about their life without being coerced or exploited to create wealth for others.

References

Democracy, N. (2018, July 6 ). The Communes of Rojava: A Model In Societal Self Direction. Retrieved from YouTube: https://www.youtube.com/watch?v=cDnenjIdnnE

Kropotkin, P. (1892). The Conquest of Bread. Paris.

Nacional, E. Z. ( 2002). A Zapatista Response to “The EZLN Is NOT Anarchist”. Retrieved from The Anarchist Library: https://theanarchistlibrary.org/library/ejercito-zapatista-de-liberacion-nacional-a-zapatista-response-to-the-ezln-is-not-anarchist

[lasttarrasque]

Free Leonard Peltier

Y'all, the US has kept Leonard Peltier, an Indigenous American activist and leader imprisoned on false charges for decades, he is one of the longest held US political prisoners still held by the US regime. Just yesterday what will likely be his last parole was herd. We all need to take a stand to support Leonard if he has any hope of getting released.

[faisul]

From Jack the Ripper to Sheikh Abdullah

By Faisul Yaseen

Passing by the narrow alleys of East London on a sunny Tuesday afternoon, I was awestruck by how London’s Whitechapel district remembers its anti-heroes.

A walk by the colourful graffiti walls in the most unlikely of London’s landmarks, the East End, is a lesson in history.

Veteran journalist of the BBC fame, Andrew Whitehead, gave me and seven other journalists from India, Pakistan, and Sri Lanka a walking tour of the East End, situated east of the Roman and medieval walls of the City of London and north of the River Thames.

During the walk, he informed us about the legacy of the area that has over the past 300 years been home to Huguenots, Jews, and Bengalis and seen cultural as well as visual transformation beyond imagination.

It was fascinating to find out how anti-heroes and anarchists had over the years developed more than a cult following in the East End.

Entering a small by-lane near the Whitechapel Gallery, I was surprised to see two of my favourites, Leo Tolstoy and Noam Chomsky on a black-and-white billboard of 36 anarchist figures hanging from a red-coloured wall.

Seeing the colourful graffiti and anarchist slogans shook me out of oblivion that despite better development and better policing compared to South Asia, there were people in London too who resent the state, the police, and the status quo.

The slogans of anarchism ‘Kill the cop, like kill them like sex f**k, like kill them f**k, just FYI. Boris would get it though’, ‘I don’t look sexy for your p**is’, ‘Not queer as in gay, queer as in f**k the Police’, ‘No Gods, no masters. All cops are bas****s.’ ‘Two-faced hypocritical, leeching, pancing, selfish, lowlife, scambags,’ ‘Hate cops, love donk’, ‘Tranquility, black magic, white angel, dead man walking, and ‘Pompey till I die’ clearly illustrated that these people want liberation from the “oppressive systems” of control from the state, religion, capitalism, racism, sexism, ableism, and speciesism.

Taking a stroll inside the Freedom Bookshop and Publishing House, I found several books about anti-heroes and anarchists like ‘The Slow Burning Fuse: The Lost History of the British Anarchists’ and realised how the legend is woven in London’s literary landscape.

The graffiti outside the bookshop was so eye-pleasing that my fellow journalist and friend from India, Aman Sharma could not resist taking a photograph in front of it. I reckon it can be a good profile picture for his social media accounts.

During the walk, we took a break for lunch and Sharma, two other fellow journalists from Pakistan Riaz-ul-Haq and Muhammad Iqbal Baloch along with me grabbed a lunch at East End’s bustling city centre. The aroma of fresh coffee along with the Indian, Chinese, Central Asian, and continental cuisine pointed at the rich diversity East End has to offer.

The openness of the people indulging in discussions over lunch exemplified why the anti-hero had become a legend in this area.

Returning to join the walk after lunch, I wondered how my native place Kashmir, a conflict-ridden region in the Himalayas, remembers its anti-heroes.

Sheikh Mohammad Abdullah, the former Prime Minister of Jammu and Kashmir, has a legendary status in the region for the radical land reforms of providing “land to the tiller”.

However, he is also held responsible for the sufferings of the people of Kashmir for the past 74 years as he helped Hindu but secular India in the accession of Muslim Kashmir following the division of the Indian subcontinent in 1947.

Pro-independence National Liberation Front founder Muhammad Maqbool Bhat, who was hanged to death on 11 February 1984 by the Indian government for carrying out multiple militant attacks is another anti-hero.

Kashmir’s most prominent secessionist leader Syed Ali Geelani, and militant leaders Ashfaq Majeed, Syed Salahuddin, Burhan Wani, and Zakir Musa are all anti-heroes in the region struggling for peace and stability.

Prime Minister of India, Narendra Modi has taken the status of an anti-hero to a new high.

Accused of allowing the state machinery to facilitate the killings of hundreds of Muslim men and the rape of Muslim women in the Gujarat riots of 2002, Modi has surprisingly risen to a stature where millions of Indian Hindus see him as a god.

Modi’s rise may be because people who shine as morally pure and upright no longer ring true to the masses, probably because we are not used to seeing such people around us.

Pop culture too has glorified the anti-heroes and anarchists, changing our attitude towards them.

Author Melissa De La Cruz writes, “We’re the villains you root for in the story.”

From listening to the stories of classical literary anti-hero Robinhood in childhood to watching my favourite TV show Mad Men’s main character Don Draper stealing the identity of his friend who died in the war in Korea, I have always rooted for the anti-hero, caring little about the moral compass.

But don’t all of us feel like that? Don’t we all like the Hulk, the Wolverine, and the Batman? Wasn’t Adam perhaps the first anti-hero? Didn’t he disobey God and instead pay heed to Eve for having the “forbidden fruit”? Don’t we like John Milton’s ‘Paradise Lost’ for its anti-hero, who was once an angel of light? Don’t people still lay flower wreaths at the altar of Julius Caesar? We may not like George Orwell’s Big Brother but isn’t he the anti-hero for ensuring order in society?

In today’s East End, a synagogue has been converted into a mosque as the Bangladeshi population has replaced the Jews who have migrated from the area indicating how Britain welcomes the immigrants. However, the image of a Muslim post-9/11 world is perhaps the new anti-hero.

In today’s China, the Communist Party of China is the anti-hero for taking millions of impoverished people out of poverty over the past three decades. In Russia, Putin is the anti-hero for standing up against NATO’s “expansion”. The US is the anti-hero for standing up for the West while engaging in relentless wars.

Walking past ‘Jack the Chipper’, a fish and chip shop, Whitehead informed us that the shop was named after anti-hero ‘Jack the Ripper’, an unidentified serial killer active around 1888 in the city’s Whitechapel district.

The shop owner did not change its name despite public backlash and criticism. He instead offered a 50 percent discount to women as 'Jack the Ripper' had been involved in the brutal murders of many women.

We concluded our walk at the two tower blocks in Sidney Street – Peter House and Painter House. In September 2008, Tower Hamlets London Borough Council named the two tower blocks after ‘Peter the Painter’, evoking protest by a local councillor and the Metropolitan Police Federation saying that the killer should not be recognised.

‘Peter the Painter’ or ‘Peter Piaktow’, whose actual name was Janis Zhaklis, was a member of the Latvian anarchist gang in the early 20th century. He escaped to Australia after the Sidney Street Siege in 1911 in which two of his three gang members were killed.

As we headed to our hotel, I realised how East End, despite criticism, keeps its anti-heroes alive and how anarchism is a way of life in the area. Some things live on as do ideas.

[hewholivesinhisname]

Is Social Justice good or bad?

On one hand, I tend to believe in social justice. On the other, I have this other opinion which is that I don't think that social justice can really be upheld by society or people in general.

Why is that?

Lack of responsibility

It is possible for example that everyone goes around and just spontaneously protects minorities for instance, but that is not the "natural" thing for people to do.

Most people are part of some tribe or group or other and see outsiders as inherently dangerous with perhaps at least some good reasons. People have limited intellect and someone unfamiliar might hurt them.

Thus, just as a stranger in a house might not get a warm welcome even if someone is well intentioned they might be viewed with suspicion.

In order to get along and respect differences, people have to have a strong belief in multiculturalism and that is pretty rare I think outside of America. In America, we just sort of assume that everyone should get along despite differences.

We also have respect for things like trans rights and such. However, not all cultures are like that and America also genocided like, all the indian land which was not very multicultural of them. In the 18th and 19th century though, it was kind of radical though for whites to think of themselves as white. It wasn't until the 20th century really that people even thought of themselves as "human."

So, we can be optimistic and think that the social justice warrior types will win, but the left eats its own as the saying goes. In leftist circles you can never be radical enough which means that there's this element of "mob violence" about it. Some people are more socially just than others and you can kind of just never win.

Darkmatter2525 made a clip on this:

People who are leftists have this kind of extreme tendency to silence debate and out people who have ANY sort of right leaning views, which drives people to right or in the worst instance alt-right, where they tend to adopt all the racist, misogynist and hateful views the left hates.....because the left attacked them.

Now, I think that they are basically right about a lot of things: white patriarchy really does suck most of the time. But I'm white and I want a family. As god, I want to be in charge. Should I only be allowed to be in charge or have authority if I am a trans disabled otherkin?

Jews kind of need white supremacy on some level even though it sucks just because it can hide Jewish power. The whites are always complaining about this, but the Jews are god's chosen people and God is most often a Jewish man. So White Patriarchy can end with God's supremacy a lot of the time- at least in theory.

The other things is that social justice people, like all people tend to want to be in charge, however the nebulous concept of authority and the call for "equality" within social justice circles makes it hard to decide who exactly should be in charge of what and what ideals they are specifically fighting for.

Into this nebulousness anarchism can spring up followed by rule by money followed quickly thereafter by rule by evil as "social justice" can hide monetary supremacy and rule by the evil very easily. All the evil need to do is pretend to espouse social justice principles while promoting rule by social constructs and "the system"

Most social justice movements do not want to put goodness and the poor as first concepts though. Nope. They want it to be women. which is a terrible group to trumpet in my opinion because everyone is nice to women anyway. As soon as the roles of men and women reverse, women take all the jobs, the birthrate plummets, guys start fighting each other and maybe we get an emperor if we are are lucky and he sires another dynasty.

An awful lot of poltical entities however just end with one dude in charge with a big harem and of course the social justice people specifically do NOT want one dude in charge. In order to avoid that you would need to make sure the guys don't fight which means making sure their needs are taken care of and they don't take extreme risks to not be on the bottom.

But do social justice people want this?

The idea that social justice movements need to make MEN, especially old white men like myself as the primary focus seems absurd to them even though statistically we make up 99% of the prison population, 80% of the homeless population etc. When blacks end up in prison they take it as a sign of "systematic racism" but when white men end up getting fucked....that's not racism or sexism at all.

That doesn't exist.

Again, this is why it's so rare to find men who are willing to endorse social justice. The "social justice" warriors think that 50% of the population don't matter. In order to be taken seriously men must be lumped into a category of "the poor" and even then mostly people want to offer services to poor women.

Now, Audre Lourde, I remember specifically she did say that lower class men should be included in the category of social justice.

And, of course, they want Palestine, not America or Israel.

is Palestine a good country? Well, Palestine is the remnant of . My name Pell is remeniscent of Pelasgian and Palestine and Pelasgian are related as is Philistine and Pelasgian. I suspect that the Palestinians aren't really bad people in some ways- they are the people's choice though and the people.....well, the people seem to prefer demagogues, grifters, leaving the rich alone, mob violence and they are kind of just copying the Jews but in reverse. Palestine isn't doing it's own thing. It is

I dunno, maybe it is better than America or Israel. The Jews don't really follow god and America is kind of the same way. Honestly, it feels like America is the Evil's country. So, yeah, if you can only look good next to arguably the two most evil countries in the world you probably aren't all that good.

I mean, I think this sums it up nicely:

Social justice warriors just kind of replace good with "bias" then they have, I guess a reverse order of who is the "most oppressed" based on, uh, characteristics like race and shit. It's not meritocratic or effortocratic or anything at all. It can just spiral into victimhood games.

What would it take to make inclusion work? Well, having very clear standards about what sorts of actions are good and bad helps quite a bit. however, if you really want to be inclusive, you might not be able to have that "single standard" because that standard might be above and beyond some people. So you just kind of have to grade on effort towards contributing to society and try to treat individuals and groups with as much kindness and compassion as possible.

Since it's social though, I think individuals get lost there. It's about the group, not the individual.

It's kind of funny to me that all the people in the social justice warrior cartoon are white though, because this is exactly the kind of thing white people do: find a cause, then get violent about it. which brings up another thing: there's something very white about social justice warriors even though supposedly it defends minorities.

Like, blacks would not necessarily use the tactics of screaming, shame, violence and doxxing to support black rights nor would these necessarily be the tactics that first would be taken up by indigenous people. I mean, they might work of course. At some point you have to realize that power never gives up power by itself, but it's just the sort of white thing to do to champion social justice specifically so that whites don't have to give up power.

They aren't evil though.

They aren't.

Jeff

which is why ultimately I might have to support the social justice warriors, because it's pretty hard to sway public opinion and the social justice warriors are really the only alternative morality to the "system" that most people would understand and accept.

The system and it's evil master doesn't like women, doesn't like blacks, doesn't like trans people, doesn't like polyamorous people, doesn't like lesbians, doesn't like indigenous people.

It doesn't like anybody.

Harpo- Oprah Winfrey- possibly #15?

Romanus- Pope Francis

Scimitar- Obama

Guru-Eckhart Tolle

Mason- Joel Osborn

Palpatine- Ratzinger prob #66

[drgamenstein]

I said I wouldn't post it with tags and I didn't, but if anyone does actually read my previous post and goes "where the hell did this come from, this isn't about games," um... as embarrassing as it sounds, even though I think about that shit a lot in my daily life, the thing that finally made me put it out there was writing a Vampire: The Masquerade Chronicle...

So I have a character in this chronicle who is my story's Anarch Baron, and also pseudo Sheriff for the Camarilla, even though he's not a part of the Camarilla.

Anyway, he's a Banu Haqim Methuselah and I wanted to give him some depth and not just write "Indian man strong" and move on, so I gave myself a long, long, loooooong history lesson on India, it's many kingdoms throughout the ages, and year, it was a lot, but still really worth it.

I'll post his full story in a bit, i'm working on the other key officers within the Barony as well, a child childre from the Salubri, that is being guarded by the barony, a Ministry woman and hospital owner who deals in secrets and operates a drug trade, and a Ravnos, who I want to explore more, still trying to figure him out, because I want him to be the main information source for my players, while also playing with the bane of having to track him down each night, since he's always moving.

Also if anyone sees this and has recommendations, I'm interested at looking into art commissions for my characters and players. The players, btw are a Samedi, stage performer, as their info broker, a Lasombre high roller as their income source and a Gangrel Newborn they found staked in the desert. The Chronicle is being written around the Las Vegas and Reno area, which I chose out of familiarity with the region, a unique location, and being somewhere in lore that is more malleable for story-telling, since the only named character is the Camarilla Prince and it's not really known if he's even still alive now. Last I saw he was only mentioned in the 20th anniversary books, but any other info I missed would also be welcome. Since the Vegas area is very open, and also close to several other landmarks and major cities, it's also a good location, I think, for keeping a varied environment, since the three PCs in question aren't really from clans comfortable with staying still.

[livesanskrit]

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Bhagat Singh.

Bhagat Singh (27 September 1907 – 23 March 1931) was a charismatic Indian revolutionary who participated in the mistaken murder of a junior British police officer in what was to be retaliation for the death of an Indian nationalist. He later took part in a largely symbolic bombing of the Central Legislative Assembly in Delhi and a hunger strike in jail, which—on the back of sympathetic coverage in Indian-owned newspapers—turned him into a household name in Punjab region, and after his execution at age 23 into a martyr and folk hero in Northern India. Borrowing ideas from Bolshevism and anarchism, he electrified a growing militancy in India in the 1930s, and prompted urgent introspection within the Indian National Congress's nonviolent but eventually successful campaign for India's independence.

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