Do or die

Apr 20


“It will, of course, be said that such a scheme as is set forth here is quite unpractical, and goes against human nature. This is perfectly true. It is unpractical, and it goes against human nature. This is why it is worth carrying out, and that is why one proposes it. For what is a practical scheme? A practical scheme is either a scheme that is already in existence, or a scheme that could be carried out under existing conditions. But it is exactly the existing conditions that one objects to; and any scheme that could accept these conditions is wrong and foolish. The conditions will be done away with, and human nature will change. The only thing that one really knows about human nature is that it changes. Change is the one quality we can predicate of it. The systems that fail are those that rely on the permanency of human nature, and not on its growth and development. The error of Louis XIV was that he thought human nature would always be the same. The result of his error was the French Revolution.” —

Oscar Wilde had a knack for saying things perfectly (via class-struggle-anarchism)

This is such a great summary of why calls to “be realistic” are such bullshit.

(via tipsforradicals)

(via tipsforradicals)

Women prisoners in USA forced to get sterilised by prison doctors to "cut welfare costs" -

Warning: the article is written by someone that obviously supports the practice, quoting a 1927 eugenicist judge who talks about lowering the number of “imbeciles”, and who buys hook line and sinker into the “saving them from their drug-addled futures” crap.

This is so explicitly eugenicist I literally feel queasy. Ugh.


do men have resting bitch faces as well or do they not have negative characteristics ascribed to them for putting on a neutral rather than a deliriously happy facial expression

(via siobhantthomas)

Apr 19

Anarchist Affinity:
How is anarchism still relevant in the world today? What do anarchist ideas about strategy and tactics have to offer people active in social movements today?

Michael Schmidt:
I’d say there are several ways in which anarchism is relevant today:

1) It provides the most comprehensive intersectoral critique of not just capital and the state; but all forms of domination and exploitation relating to class, gender, race, colour, ethnicity, creed, ability, sexuality and so forth, implacably confronting grand public enemies such as war-mongering imperialism and intimate ones such as patriarchy. It is not the only ideology to do this, but is certainly the main consistently freethinking socialist approach to such matters.

2) With 15 decades of militant action behind it, it provides a toolkit of tried-and proven tactics for resistance in the direst of circumstances, and, has often risen above those circumstances to decentralise power to the people. These tactics include oppressed class self-management, direct democracy, equality, mutual aid, and a range of methods based in the conception that the means we use to resist determine the nature of our outcomes. The global anti-capitalist movement of today is heavily indebted to anarchist ethics and tactics for its internal democracy, flexibility, and its humanity.

3) Strategically, we see these tactics as rooted in direct democracy, equality, and horizontal confederalism (today called the “network of networks”), in particular in the submission of specific (self-constituted) anarchist organisations to the oversight of their communities, which then engage in collective decision-making that is consultative and responsible to those communities. It was the local District Committees, Cultural Centres, Consumer Co-operatives, Modern Schools, and Prisoner-support Groups during the Spanish Revolution that linked the great CNT union confederation and its Iberian Anarchist Federation (FAI) allies to the communities they worked within: the militia that fought on the frontlines against fascism, and the unions that produced all social wealth would have been rudderless and anchorless without this crucial social layer to give them grounding and direction. In order to have a social revolution of human scale, we submit our actions to the real live humans of the society that we work within: this is our vision of “socialism”.

In sum, anarchism’s “leaderless resistance” is about the ideas and practices that offer communities tools for achieving their freedom, and not about dominating that resistance. Anarchists ideally are fighting for a free world, not an anarchist world, one in which even conservatives will be freed of their statist, capitalist and social bondage to discover new ways of living in community with the rest of us.

” — Michael Schmidt on the Global Impact of Revolutionary Anarchism (via tipsforradicals)


Westminster is awash with tales of young men being sexually harassed - but it's far from being just a problem in politics -


The underlying thing here isn’t that shit isn’t happening, but that men aren’t seeing the shitty things happening to them as assault. So sad :(



(Source: notallmen)

Violence against sex workers: Oslo shows the "Swedish model" isn't so rosy -

The “Swedish model”/”Nordic model” (criminalise the buyers of sex, but decriminalise the sellers i.e. sex workers) has long been touted by many feminist groups as an ethical alternative to full-blown criminalisation of sex workers.

Sex worker organisations, however, commonly call for full decriminalisation of both buyers and sellers, as they say that any police involvement with sex workers will probably end badly for sex workers (along with many other critiques).

This report of the Swedish model in action, from Norway, shows just how right sex workers have been.

There is even a police sting called Operation Homeless, where the cops try to get landlords to evict sex workers under threat of arrest under pimping laws.So horrifying.

A choice quote:

[though] it’s unsafe to conclude from these statistics that the law has led to more violence against sex workers. It is, however, entirely safe to state that the evidence undermines claims that the law somehow protects sex workers, either by putting manners on their clients or improving their relations with police.


Apr 18



By Anna Vo. from xFirstWorldProblemx and Broken Ships

 This list is about available choices, written for those who are interested in other perspectives. There is a higher probability that white males can relate to some or all of these points than people of other race/genders. These items are not conclusive or exhaustive. I am a non-white female, imagining these from past experiences.


§ I can be around/near people of my race and gender if I seek to.

§ I can organise events targeted towards, or that are inclusive of, my race/gender without difficulty.

§ I can hang out with, or make friends with, people of my race/gender if I want to, especially those with similar subcultural interests.

§ I can go to a show knowing for sure that there will be someone of my race/gender there.

§ I can spend time with people who have had shared experiences, childhood customs and similar family values, if I choose to.

§ I don’t have to change the way I speak or communicate, for the benefit of people who aren’t my race or gender.

§ I can be fairly sure that members of the punk scene with the most social capital are of the same race or gender as me.

§ I can start a band entirely of people of my race/gender if I feel like it.

§ If I look at punk or hardcore historically (or even currently!), I don’t find it difficult to relate to, or to feel “a part of”.

§ I can be sure that my presence in a band, space or collective would not be tokenistic.

§ I am never asked to speak as a representative of my gender or race, or to answer questions on behalf of people of my race or gender.

§ If someone from another race/gender chooses to write their songs about their experiences, I can listen but also disassociate from the subject matter if I want to. If I don’t engage, there is no effect or penalty in my social environment.

§ If I write about my personal experiences in my lyrics, I can be fairly sure that they won’t be seen as whining or coming from a petty victim mentality.

§ I can be sure I’m fairly represented in lyrics, zines, reviews, websites and interviews in and around hardcore punk.

§ I can be certain that my race/gender won’t be fetishised or exoticised in a social situation, or in a band, etc.

§ People probably won’t ask me where I’m from, or tell me that I speak English very well.

§ I can play music without others linking my skill level to my race or gender. I can play well without being regarded as “good example” of my race or gender.

§ I can hold a microphone or play an instrument onstage without the concern of being sexualised.

§ I can walk onto a stage without worrying about how appealing or acceptable my body or face looks.

§ People probably won’t tell me that I “play guitar really well” or “sing really brutally”, for someone of my race or gender.

§ I can take it for granted that people of my race/gender don’t have barriers to picking up an instrument, playing in front of other people, or performing on stage.

§ I might be less inhibited (perhaps financially too) than people of a different gender/race to start a band, distro, label, collective, rehearsal space or recording studio.

§ I can be fairly confident that I will be treated like a legitimate musician when I walk into a music shop or recording studio, and not be talked down to, or completely ignored.

§ I might be more able to access or buy expensive, “better”. louder or MORE equipment than people of a different race/gender.

§ I might have been encouraged or not condemned by family whilst growing up, to play in a band, or spend my time writing music.

§ I might not give others an opportunity to learn, practice or exercise their knowledge regarding mixing, recording, sound equipment, drum gear, pedals, amps and instruments.

§ I might feel comfortable taking up a lot of (physical, aural, temporal) space in social interactions.

§ I can feel comfortable about getting wasted or aggressive at a show, without considering how it might affect or intimidate others, or result in one’s personal space feeling violated.

§ I am less likely than people of other race/genders to ponder or analyse the power dynamics, interactions, or possible control or domination I have in a situation.

§ I might not feel shy about being louder than others, which includes yelling or screaming as a frontperson, or turning my guitar wayyyy up to an obnoxious volume.

§ I feel comfortable that “DIY” is an empowering premise, forgetting that some struggle to even get to the “D”, that that itself can be quite intimidating.


The following from Peggy McIntosh are particularly relevant:

§ I can go home from most meetings or organizations I belong to feeling somewhat tied in rather than isolated, out of place, outnumbered, unheard, held at a distance, or feared.

§ If my day, week, or year is going badly, I need not ask of each negative episode or situation whether it has racial overtones.

§ In proportion as my racial group was being made confident, comfortable, and oblivious, other groups were likely being made unconfident, uncomfortable, and alienated. Whiteness protected me from many kinds of hostility, distress, and violence, which I was being subtly trained to visit, in turn, upon people of color.