Divest, Disrupt Destroy DAPL!

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divestdisruptdestroydapl

 

divestdisruptdestroydapl

 

 

Print up this poster! Show your support by putting this poster up to show your support to end the Dakota Access Pipeline. We encourage you to paste these up wherever. #NODAPL

Also, why not go further? The way that the water protectors are being treated is a disgusting example of why this system has to go.

Trump is invested in the Dakota Access Pipeline and has promised to escalate attacks on the people. Together we are building an anti-fascist resistance. We are learning  and growing together; teaching the system that we are ungovernable! Take an active role in this movement & help people know they aren’t alone.

Take an active role in building this movement & help people know they aren’t alone.

Put up posters for the resistance!

 

 

 

Some resources to get you started. Posters and how to put them up.

fuckyeahanarchistposters.tumblr.com/

 

Fascist Group Identity Evropa Begins Poster Campaign, Anti-Fascists Respond

 

 

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9th Humboldt Anarchist Book Fair April 29th, 2017

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Humboldt Grassroots has been hosting the Humboldt Anarchist Book Fair for 9 years now! This year’s theme is The Reading Rainbow of Resistance, to reflect the need for solidarity amongst diverse groups, as well as solid education through reading and taking in a variety of perspectives so that we can resist the increasing oppression that is upon us.

Here is our exciting and diverse line-up so far:

The Base: Organizing A Rapid Response Network

We the People: Stories from the Community Rights Movement in the United States (Anneke Campbell / co-author)

Taking Away the Power of Criminal Charges: Combatting State Repression to Strengthen Our Movements (Tilted Scales)

Fighting the Alt-Right and White Nationalism with 21st Century Anti-Fascism (James Anderson)

Why Anarcha-Feminism Is Necessary For Liberating Life (Eureka Assembly Feminist Reading Groups)

Global Grassroots Movements for Sex Education and Reproductive Rights (Corinna Rosella)

Trump vs. the Environment: What’s To Be Done? (Jeffrey St. Clair)

From the Front Lines of Forest Defense In So-Called “Humboldt County” (Earth First!)

An Artists’s Responsibility to Reflect the Times (Riston Diggs)

Libertarian Municipalism/Assembly Movement Panel Discussion (Eureka Assembly and Portland Assembly)

Prisoner Correspondence workshop

May Day Planning and more (Humboldt Grassroots)

We might still have room for more speakers and presentations. If you’re interested in participating in that way, please submit your proposals to

We invite you to share your ideas for presentations and send tabling requests to: Humboldt grassroots [nospaces] at rise up dot net and  https://www.facebook.com/humboldt.grassroots , twitter @humboldtgrassr1

Also, if you’re interested in volunteering for the Humboldt Anarchist Book Fair, please be on the look-out for our volunteer meetings, which will be posted on our FB page, or private message us here or at humboldtgrassroots at riseup dot net. We are in need of musicians/bands/artists and venues to help with fundraising. We are in need of poster puter-uppers. And for the day of, we need people to join the kitchen crew, the security crew, and the clean-up crew. Thanks in advance!!

We are excited to have this coming book fair at a time when Anarchism is being increasingly put into action on a large scale in many revolutionary movements around the country and around the world. There is so much to be excited about and to take inspiration and ideas from as we come together to face some of the greatest challenges of our times.

We are paying close attention to the actions to end prison slavery. We have been studying autonomous democracy to undermine the material basis of patriarchy, white supremacy, and capitalism. We are living in a time where revolutionary movements are going beyond democracy and creating free societies, where all institutions exist to serve a function for those involved, where participation is voluntary.

Social movements are engaging in compelling experiments to create cop-free spaces and rapid response organizations to fill the emergency response role in their communities. The great struggles against the destruction of the forests, the earth, and the pollution of the water have brought many together as a force to be reckoned with.

There are many ideas and opportunities we can’t wait to explore with the community at this coming Humboldt Anarchist Book Fair!

Download the 8 1/2 x 11,  black and white poster here:9thposter

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8th Humboldt Anarchist Book Fair January 23rd 2016

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Poster 8.5x11 2016

The year 2015  was one of inspiring resistance and revolution. Let’s carry that same ferocity into the new year! We are glad to be starting 2016 off with the 8th Humboldt Anarchist Book Fair.

The Humboldt Anarchist Book Fair plays a part in strengthening connections and solidarity for building a new world.

We are excited, as many of you are, about the Rojava revolution, along with the uprisings across the U.S. There is a lot happening; lots to talk about!

The 8th Humboldt Anarchist Book Fair is bringing it January 23rd, 2016!

This is a FREE, all-day, radical event! Join us in the main hall at 10am to nourish your body with some of the FREE FOOD cooked up by Food Not Bombs and friends (which they’ll be serving up the whole day), browse the tables of radical publishers and community groups, mingle with some good, free-thinking folk, listen to a little comedy from Robo and poetry from Gork and Jovannah. This is a family-friendly event with the Kid’s Corner featuring FREE CHILD CARE and activities, hosted this year by The YES House. The kid’s can hang out there while you move between the two meeting rooms to catch inspiring presentations from authors and activists and share your own ideas and experiences during interactive discussions, beginning at 11am.

Here is the line-up so far:

11am:
Room A:
Black Rose Anarchist Federation:
Black Rose is a nation-wide, anarchist federation in the U.S. that formed in 2013 and has been involved in struggles from Ferguson to Rojava. Hear about this ambitious and exciting project from Francisco, a member of Black Rose LA.

 
Room B:
Earth First!
Tales of frontline forest defense in so-called “Humboldt County.” With the last bits of old-growth forests remaining and the system’s failure to protect them, we must do it ourselves. From road blockades to tree-sits, defeats to victories. Hear the wolves howling and the owls hooting. For the wild!

12pm:
Room A:
Addressing Our Needs Through Direct Action and Cooperation:
Come join us for an open discussion led by Ryan Ayala, a recent graduate from HSU in Psychology. Looking at the Queer community, he will discuss the challenges of bureaucracy in making social change and ways in which such topics as harm reduction can be approached in substance abuse.

Room B:
Workers Power Panel:
The Industrial Workers of the World will once again be present at the Humboldt Anarchist Book Fair. Providing a glimpse into the Wobblie’s secrets of on-the-job organizing and spells to rid workers of bosses and other demons set against the working class by the atrocities of Capitalism. Whether you toil away your days taking orders from moms and pops for minuscule pay at restaurants and boutiques or you work at low paying, part-time jobs with no benefits at chain stores, you may benefit from a few devices to wrangle profits from the profiteers. Learn about and discuss successful job actions like slow-downs, sick-outs, safety meetings, and such. Discuss how to organize the aforementioned. Stay on the job earning meagre wages (which pay the rent) while you stick it to the boss. Remember you are a member of the working class, with a union card in your pocket. Whether you ride the rails, study in the library or toss pizzas, the IWW is here every day and we don’t contribute to slick politicians that promise one thing and do another. If you work, organize to improve working conditions. If you don’t work for a boss, carry your union card wherever you go. Meet Steve and Bruce, longtime Wobbly organizers and twenty-year members of the IWW. Steve is currently a ferry boat deckhand on San Francisco Bay. Bruce is a former truck and bus driver among other jobs.

1pm:
Room A:
Lessons for Rural and Small Town Anarchists:
Doug Gilbert discusses strategies and lessons learned from his involvement in the group Modesto Anarcho, based out of Modesto, California located in the Central Valley. Modesto Anarcho published a magazine of the same name, ran a social space, Firehouse 51, and was involved in a variety of struggles including organizing with families of those killed by police, gentrification, foreclosures, and housing, and much more. More than just a history, Gilbert will discuss how anarchists in small and rural towns face special challenges, especially in areas that do not have established anarchist groups and spaces.

Room B:
Crimethinc: Democracy or Freedom?
CrimethInc. ex-Workers’ Collective:
What’s the difference between democracy and anarchy?
Democracy is the most popular buzzword in politics. From the Democratic People’s Republic of Korea to the most radical social movements, nearly everyone claims to be democratic. In this provocative presentation, we will discuss what ties all these different understandings of democracy together and what sets anarchism apart. Reviewing how recent social movements have experimented with democratic rhetoric and practices, we will conclude by exploring other ways to understand what we are doing together when we make decisions.

2pm:

Room A:

The Governmentality of Immigration:

Human migration has created great challenges for both host societies and migrating communities, which have elicited dramatic responses from both populations. My academic and community work has examined the ways communities in Humboldt County have responded to changing social realities through the lens of governmentality (or the art and techniques of governance).  What I have attempted to do is to rigorously interrogate the various arts and techniques of governmentality. The investigation into this research topic is particularly timely because of the various legislative polices that are being advocated for on a local, state, and national level which has created an opportunity to further immigration advocacy work. Understanding that this is part of the work we must do because of the hardships the immigrant communities live under, it is not the end goal, which is to go beyond advocacy to dignity. My work uses the September 2008 raid on the Sun Valley Flower Farm as a starting point to explore the related social, political, economic, and cultural forces at play before, during, and after the raid. From there I continue the analysis to the current organizing efforts for immigrant policy reform in Humboldt County and beyond. Using militant research as a theoretical framework for the organizing work. I contend that the outcomes of this research can have local implications as it could inform local organizing efforts and unpack interlocking systems of oppression in operation in Humboldt County.

 
Room B:
Student Unions and Combative Syndicalism:
Fannie from Montreal will be Skyping in to talk about their experience in the largest and most successful student strike, which helped bring about the largest general strike in Canadian history. They will discuss the ideas, methods, and organization that made it all possible. There may also be organizers from HSU to present some of their organizing work.
http://freeeducationmontreal.org/confrontational-combative-syndicalism/

3pm:
Room A:
Anarchist Organizations In Social Movements Panel:
Members from Humboldt Grassroots, Black Rose Anarchist Federation LA, and Crimethinc will discuss how their organizations contribute to a wide variety of social movements and why it’s important to bring anarchist voices to these movements.

 
4pm:
Room A:
Slam Poetry Workshop:
Gork Burns and Jovannah Hoboo

Room B:
The Rojava Revolution:
Our keynote speaker will be Paul Z. Simmons, journalist, and author recently back from the Rojava Revolution. Writing under the pen name, El Errante, he is the author of a series of recent dispatches from the liberated territories of Rojava in Northern Syria. Simons has just returned from a region besieged by war yet is also in the midst of one of the most far-reaching social experiments of the 21st Century: the ‘Rojava Revolution.’ The liberated territories of Rojava are a thriving example in new forms of democratic practice and of a people who are overturning traditional, coercive institutions in favor of direct democracy and the empowerment and enfranchisement of women. Simons talks about his experiences including crossing international boundaries under false pretenses, attending commune meetings in Kobane, high-velocity detours around ISIS sympathetic villages, and the camaraderie of the YPG militias. Simons had full access to the various revolutionary organizations and militias and will discuss their mandates and implementation issues associated with realizing a new society. Paul Z. Simons’ report is a part adventure, part journalism, and part political analysis, of the Rojava Revolution.

We are sad to report that Michael Knapp, from TATORT Kurdistan, who was going to be visiting us from Berlin, Germany to discuss his own experience with the Rojava Revolution, has been denied entry by the U.S. government due to a recent policy which allows them to turn away without cause or explanation anyone who has even visited Northern Syria. How convenient during this refugee crisis. FUCK BORDERS!

5pm:
Room A:
Radical/ Independent Media Panel:
Greenfuse, Humboldt Free Radio Alliance, Slingshot, and 5th Estate.

You’re SO in, right?! Worried about how you’re gonna get there? We thought of that too! The Manila Community Center is one of the stops on the Redwood Transit Line that travels between Eureka and Arcata with stops in Manila. Get on the bus for us!

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To Change Everything: October 14, 2015

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imageTo Change Everything, Start Everywhere — including in Humboldt! Read more…

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The Police State Has To Go! : An Interview with Kristian Williams

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Humboldt Grassroots member Owl, Interviewed Kristian Williams author and long time member of Rose City Cop Watch. (http://www.kristianwilliams.com/ )10-7-2014

Owl: In your books Hurt and American Methods, you describe how law enforcement tactics are primarily used for intimidation and suppression of dissent, rather than actually preventing crime. How do these methods of control play out in our everyday lives?

In American Methods, and then in the collection Hurt, I focus specifically on torture. Largely I was driven to write on the subject because of the irresponsible way the Abu Ghraib scandal was being reported in the media. When those photos were released and Americans were confronted with this visceral evidence of torture, the dominant narrative treated it as some sort of anomaly –as though this handful of soldiers were somehow just uniquely sadistic. Every effort was made to divorce the abuse captured in those photos from the Bush administration’s policy decisions, and the nature of the invasion and occupation, and the institutional culture of the military. I wanted to push back on that. But I also wanted to push further. I wanted to show how those abuses connected to similar things done domestically, in prisons and at the hands of the police, and to consider what that might tell us about the nature of the state itself. What I found is, not only is torture much more common than we would like to think, but we can also find traces of it — or its threat — in many of the day-to-day operations of coercive institutions. Police make implicit (or sometimes explicit) threats in interrogation, they use “pain compliance” techniques to make people follow orders, they tighten handcuffs too tightly — which can cause a loss of circulation, and even nerve damage — to punish people for mouthing off. And then there’s the use of tasers and pepper spray against people who pose no credible threat, and sometimes people who have already been restrained. None of that is even out of the ordinary. In prisons, the list could be extended almost endlessly — strip searches, sleep deprivation, multi-point restraints, solitary confinement, rape. What I mean is, pain and humiliation are largely how those institutions work. How that affects your everyday life will depend, maybe more than anything else, on how privileged you are. If you’re a well-off white person, you may never even think about it. You surely know that police and prisons exist, and maybe you have some vague idea that they sometimes do bad things; or maybe you think they keep you safe — and yeah, depending on your race and class position, that may even be true. On the other hand, if you’re poor or a person of color — and especially if you’re poor and a person of color — it’s going to be a totally different story. There’s a good chance that you’d experience the criminal legal system as a permanent threat, with a realistic expectation that it doesn’t just promise arrest and imprisonment, but direct physical pain as well. Of course, that’s at the individual level. Socially, these institutions and their tactics help to maintain a system of stratification based on race and class, and that system determines practically everything about our daily lives — where we live, where we travel, who our friends are, what we do for work, our education, the quality of our health care, even our aspirations.

Owl: How do police enforce social hierarchy?

In Our Enemies in Blue, I argued that the main function of the police is to preserve existing inequalities, especially those based on race and class. That’s clear from the history, from use of force statistics, and it’s pretty obvious if you just look at who’s in prison. And that function informs everything they do, at every level — at the level of the officer on the street, at the level of department policy, at the level of the institution’s evolution. So for example, and most obviously, they maintain the hierarchy by enforcing laws that are themselves biased. I mean, it’s hardly a secret that, taken as a whole, the laws have a way of serving the interests of the rich. And then some laws specifically target poor people — laws against panhandling or sleeping on sidewalks, for example. I argue in the book that the whole concept of “public order,” as it’s generally understood, involves a large element of class and race bias, as the standards of order are typically the standards of the white (and historically, Protestant) middle and upper classes, and the job of the police is to impose them on communities that are poorer, Black, immigrant (and historically, Catholic). Then there’s the demonstrable fact that, even if the laws were somehow neutral, the enforcement is anything but. Police pay disproportionate attention to people who are relatively powerless — people of color and the poor especially. They stop them, search them, arrest them, hurt them, and kill them more than you’d expect just looking at the population statistics. That behavior doesn’t necessarily depend on the individual prejudices of the officers. It’s just that if you make trouble for powerful people, they’re likely to give you trouble back; if you make trouble for powerless people, you’re more likely to be rewarded. So the cops try to do their job in a way that maximizes the rewards and minimizes the hassle, which means they focus on powerless people, which in turn helps to keep those people powerless.

Owl: It’s clear that police enforce class and racial hierarchy. How do police enforce gender hierarchy?

They do, but not in the same way. Disproportionately — by a pretty wide margin — the police target men. Men are far more likely than women to be arrested, incarcerated, beaten, or killed by the cops. That’s not to say that women don’t suffer those same abuses; they do, but at lower rates. There are historical reasons for that: women have typically been disciplined more by other institutions, like mental hospitals or the family. Of course the police had a role there, too, facilitating the power of fathers and husbands by ignoring domestic violence. There’s also a patriarchal aspect to the public order question I was talking about a minute ago. The standards of order the police enforce, and the morality underlying those standards, historically entailed very strict gender roles, and to a lesser degree still do. Laws against cross-dressing have mostly fallen out of fashion, but the cops still treat transgender and other queer people as being suspicious as such. Women out alone at night — especially women of color — are pretty likely to be viewed by the cops as prostitutes. And, as far as that goes, the whole definition of prostitution as a police matter comes down to a question of enforcing sexual morality, the burden of which mostly falls on women. In general the history of public order policing was that it greatly limited the space available for women in public life, and left virtually no space for queers at all. That’s on top of the well-understood race and class biases. And then there are the police abuses that primarily affect women — like sexual harassment, inappropriate searches (including strip searches), sexual assault, and even rape. And again, our society being stratified as it is, the cops are far more likely to try that shit against women who are already marginalized in other ways — because of their race, poverty, immigration status, disability, and so on. Finally, there’s the awkward fact that when people offer the criminal justice system as a solution to sexual assault, domestic violence, forced prostitution, and rape, they’re essentially saying that the answer to male violence is more male violence. Violence here becomes a contest between men over the rights of women. Women are cast as passive victims, waiting to be saved — or not.

Owl: Restorative justice and transformative justice are the frameworks proposed to replace the current “injustice system” of police and prisons. What are they and how do they work?

If we’re serious about our anti-police, anti-prison politics, it’s important to come up with something that provides for safety but doesn’t reproduce the state’s punitive logic. So rather than approaching justice as a matter of catching bad guys and making them pay, transformative justice looks to repair harm done (so far as possible), and change the personal and social dynamics producing it. That means working with perpetrators to change their behavior, and working with communities to change the culture. Of course there’s no one correct way to do that. What works, or doesn’t, will depend very much on the context.

Owl: Does the radical movement already have alternatives to calling the police? Of course. Everybody does. In society as a whole, doing nothing is the most common response to crime. Most crime goes unreported. There are a lot of reasons for that, but I think the main one is that people don’t think the cops are going to help. And mostly they’re right. Another very common response to crime is simply more crime — individual acts of retaliation, group vendettas, that kind of thing. I think both the advantages and disadvantages of that approach are pretty clear. More useful, I think, are things like self-defense, or interrupting violence directly (for example, by breaking up a fight) — or better still, mediating conflicts before they escalate to that point. And then there are simple things like checking in with your drunk friends at a party and making sure they get home all right, or letting someone stay at your house if they don’t feel safe with their partner. I think there are two points to be made here. The first is that those are the sorts of things that people do all the time. The second is that the most successful alternatives to policing generally don’t get thought of in those terms because they intervene early enough that things never reach the point that cops would have seemed like a option. It’s much better to prevent a crisis than to respond to one.

 

Owl: Can a community currently help people with mental illness without using the police or prisons?

Sure, I think that’s mostly a matter of seeing what support people need and helping them get their needs met. That doesn’t just mean finding them counseling or whatever — that may not be what they need or want. It may mean something like offering to babysit their kids, so they can have some time to themselves. It may mean helping them break down a large task that feels overwhelming and seems impossible — like moving, or finding a job — into smaller tasks that feel more manageable. In our society, that sort of support is usually provided by friends and family, which poses all sort of difficulties if those people are also overburdened and there aren’t additional resources. It should also be pointed out, in this context, that most mentally ill people aren’t dangerous, even to themselves. At present, mental illness is seen as a police problem partly because other services have been defunded, and partly because harmless but abnormal behavior is criminalized. In Portland, where I live, there was a case a few years ago where the cops beat and killed a mentally ill man named James Chasse. Chasse wasn’t a criminal; he wasn’t even a suspect, in any real sense. The cops said later that they saw him on the street and thought he was acting “just odd.” So they approached him. He ran, they chased him. And when they caught him they beat him to death. Looking at this situation objectively: James Chasse was no threat to public safety, but the police really were.

Owl: Anarchists believe that community is based on strong relationships rather than a collection of people. What are some good ways of addressing social problems that build a stronger community?

In the long run, it’s the practice of working shit out together, even when it’s hard, even when people disagree — or especially then. I think we have to start by recognizing everyone’s humanity — victims, perpetrators, witnesses, the people who intervene. Literally, everyone. We also have to remember that the community isn’t just the people you happen to like. It’s your cranky neighbor, and the person who delivers the mail, and the people who go to the church down the street, and the kid who stole your bike. Community isn’t just the people you choose to relate to; even more it’s those people you can’t choose not to relate to, at least in some fashion. This is more than just a semantic question. If by “building community” we mean only our narrow friend group, then the anarchist movement will become increasingly isolated from our neighbors, families, co-workers and, in short, the rest of society. We’ll become more and more insular, irrelevant, and vulnerable to attack. Obviously, I’m not saying that people shouldn’t take care of their friends, form stronger ties with people they agree with ideologically, and all that sort of thing. But our political networks need to be rooted in the larger community. We need to look out as well as in. You’re right, of course, that a community is something more than a random assortment of people. It has to be built and sustained. Our society, especially in cities, and maybe even more so in suburbs, tends to be very isolating, very fragmented. The community ties are weak; people feel alone and powerless. Where we build stronger ties, where people know each other and know how to work together, that can change. When we build community, we also build a form of power. The state is very aware of that, and a lot of the practice of counterinsurgency is a matter of deciding which types of community — and therefore also, which types of power — to let develop. “Community policing”, in its fullest sense, is a strategy for fostering the types of community that the cops can control, those that provide them with support, intelligence, and legitimacy; and simultaneously, they try to disrupt those types of community that might form a basis for resistance. Our job, I think, is to do the reverse. As we do so, it will certainly help if we keep anarchist principles in mind: solidarity, mutual aid, reciprocity. Those don’t just characterize the kind of society we’d like to create; they are also the means by which we will build it.

Owl:People protested you at the Law and Disorder Conference because of an article calling out call-out culture and politics of denunciation. Can you tell us why they did that?

Well, the article was called the “Politics of Denunciation,” and you can find it at the Toward Freedom website. The point I was trying to make in it was that the tendency to denounce and exclude people — what’s sometimes broadly termed “call-out” culture — has some troubling political implications and may actually make it harder to address domestic violence, sexual assault, and other very real problems. Clearly there are some people who take issue with my view, or even with my right to have a view. But no one approached me about it before the event, so all I could really offer is my summary of what people said about it on the internet. Probably it’s better not to do that. If you want to know why people are angry with me, you should probably ask them.

Owl: Can you describe call-out culture? What I mean by call-out culture is the attempt to address harm — or sometimes, personal disagreements or ideological disputes — through individual vilification, public shaming, and social ostracism.

Owl: How does it differ from community accountability?

Call-out culture is implicitly punitive and often relies on rituals of humiliation. It generally offers no opportunities for any sort of resolution, or even reparations. I should say that I do think it’s sometimes important to involve the community in addressing a person’s misbehavior, and I think it sometimes makes sense to exclude people from particular places, events, or organizations. But exclusion on its own only solves the immediate problem, or may just re-locate it. It may remove a present danger, but people don’t just stop existing because we throw them out of the infoshop. So a transformative justice approach needs to give them both reasons and tools to change their behavior, while call-outs and ostracism basically just say, “Go be someone else’s problem.” And then there’s the issue of scale. If the only approach we have is denouncing and ostracizing people, what does that suggest about the society we’re trying to build?

Owl: How does a fixed dualism of victim and victimizer weaken a community’s potential to actually transform behavior?

Permanently branding someone as bad may make it hard to encourage personal change. And if the perpetrator starts thinking of himself as “a bad person,” rather than just a person who did some bad things, he may not even think it possible to change — especially if the people around him are telling him that it is impossible. Further, if the community’s response is to exclude people who are so stigmatized, the community effectively forfeits any opportunity to intervene in ways that would help push or support such change. All of that shifts the attention away from bad actions, the consequences, and the causes behind them (both personal and social) — and therefore also away from changes that might prevent future harm or help remedy past harm. Instead the focus becomes the identification and punishment of bad people. Given that we resist the punitive culture in the larger society, I think we shouldn’t reproduce it in the movement.

Owl: How does call-out culture weaken radical movements’ abilities to address violence, abuse and other impacts of patriarchy?

Individual vilification fails to address either the causes or the effects of patriarchy. It often substitutes denunciation of a perpetrator for actual accountability and supporting survivors. Because the focus is on punishing the perpetrator, the needs of the survivor — in terms of actual care work or even just personal safety — may be overlooked. Even if those things are central to the rhetoric, in practice the focus of the call-out is necessarily on the perpetrator. Also, when denunciations, shaming, and social exclusion are presented as the only possible responses, the effect is to treat all harm as the same. That makes it harder to address the underlying causes or the survivor’s individual needs. And it may well discourage some survivors from trying to address abuse if they don’t want to see the person who hurt them humiliated and ostracized. Likewise, public shaming makes it hard for perpetrators to admit that they’ve done something wrong, or try to atone for it. Then there’s the problem that people who work with a perpetrator to hold him accountable and change his behavior are themselves likely to get grief for not denouncing and ostracizing him. So, call-out culture produces all of these perverse incentives that make it harder to achieve justice, or personal transformation, or social change. Besides which, an environment where we believe every bad thing we ever hear about anyone else and automatically ostracize anyone who has done anything wrong creates all kinds of other problems. It practically guarantees that our movements will become more fragmented, more isolated, and more insular. The practices of denunciation and ostracism can be — and I would say, sometimes are being — used to silence questions and stifle political disagreements, making the movement less democratic and less able to improve its practices. And we have to expect that our enemies will notice and exploit these vulnerabilities. Documents from Britain’s GCHQ (their counterpart to the NSA) frankly discuss using fabricated allegations and anonymous blog posts to slander their targets, and leaked NSA documents show their strategists thinking along the same lines to discredit Muslim leaders. There’s no reason to think they wouldn’t do the same to anarchists.

Owl: Do anarchists know who they are and what they want?

Increasingly, no. At present, at least on the West Coast, anarchism exists as a kind of toxic cocktail blending elements of marxism, post-modernism, identity politics, deep ecology, and counter-culture lifestyle choices. As a result, the idea of a free and equal society is giving way to a creeping moralism spiced up with ultra-militant posturing. It’s pretty sad.

Owl:What is anarchism and how do we get there?

I believe anarchism is — or should be — both a philosophy and a movement. It represents an attempt to reorganize society based on the simple notion that decisions should be made by those most affected by them. The implications of that idea are radically egalitarian, require that power be decentralized and coercion minimized, and suggest that freedom must be exercised collectively as well as individually.

How do we get there? The only way is to build a movement capable of destroying the existing order and replacing it with something better. That will require the participation of millions of people, and they won’t all be queer punk vegan bicyclists living in West Coast cities. They won’t even all be people who consider themselves anarchists.

If we want to build a movement and change the world, we have to engage with society as it is, not try to remove ourselves from it. That’s hard, and it’s scary, and there’s no guarantee of success. But it is what we have to do.

 

Owl: Thank you Kristian, always a pleasure talking with you. Looking forward to seeing you 12/13/14 at the 7th Humboldt Anarchist Book Fair at the Manila Community Center.

We in Humboldt Grassroots agree with your vision of anarchism. Anarchists should be engage with society as a whole to change it, specifically be in those movements with other oppressed people trying to create a better situation. Anarchism will always have a broader influence within communities when Anarchists are fighting along side others in a rainbow of struggles day to day to improve the situation in concrete ways through solidarity and direct action.

Luckily, the sad toxic cocktail you describe is not the whole story. There are also many signs that revolutionary anarchism is growing in depth and strength in this country.

One encouraging development is founding of *Black Rose Anarchist federation in early November 2013, class struggle groups convened for two-days in Chicago to form an anarchist federation within the United States. Some people from the Portland chapter of the BRAF are coming to speak at this years Humboldt Anarchist Book Fair also.

We’re stoked, thanks again for talking with me and for all of your great work.

 

 

*Black Rose Anarchist Federation check out: http://agendaforliberation.tumblr.com/, http://commonstruggle.org/node/2637

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Political Prisoner Letterwriting

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Displaying Political Prisoner Letterwriting - envelope in back.png

 

Hope to see you there!

 

“Any movement that fails to support its political internees is a sham movement” Ojore Lutalo

 

 

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  • Posted on May 19th, 2014
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Rhizome Info-shop Exits Ink Annex

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Rhizome Info-shop Exits Ink Annex

Thank you for the last two years of interest, participation, engagement, and volunteered hours. Without these forms of community support, the Rhizome Info-shop, project of Humboldt Grassroots would not have been possible. The Rhizome info-shop has moved out of the Ink Annex, and the library installment has been temporarily discontinued. The organizing that was done out of this space, the discussions that we held, the events and workshops that were coordinated, and the benefits that were celebrated have been empowering. These efforts have contributed to ongoing discussions about how we can recognize and challenge systemic forms of domination, such as Patriarchy, and confront the harm that these social forces inflict on our communities.

In the near future, comrades are seeking to open a social center with computer access, a lending library, and a collection of zines. In the meantime, an online lending library catalog will be set up. Soon, you will be able to access our inventory of books on topics that include anti-authoritarian struggle, popular social movements, anarchism, prison abolition, do-it-yourself projects, and more awesome literature over an online database.

With an emphasis on movement building, HGR will continue our work as an anarchist organization in Humboldt County. There are principles that motivate the work that we do such as exercising mutual aid, honoring self-determination, building resilient communities, resistance to class domination, and solidarity with all people who struggle against oppression. If you’re interested in learning more and getting involved , then definitely check out our platform. Stay connected for a multi-platform media outlet, and other exciting projects that are coming.

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Write a Letter to Move Marie on Monday April 14th in Eureka! event

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Move Marie letter writing April 14@Ink Annex in EurekaCome hang out, share food, and send a letter to the Director of the Bureau of Prisons to request that political prisoner Marie Mason is transferred to a lower security prison closer to her family.

We will also be writing letters to prisoners with April birthdays.

Marie Mason is a mother, musician, and organizer sentenced to 22 years in prison, the longest of any environmental activist. Marie is an icon of the “Green Scare,” a campaign of surveillance, infiltration, and entrapment enacted by the federal government to repress environmental activism.

Come write letters for Marie at the Ink Annex (47 W 3rd St – enter through 3rd Street alley behind Co-op) in Eureka from 7:00 to 9:00 pm on Monday April 14th.

Marie Mason

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Confronting Sexual Violence Workshop on Thurs Feb 13th at the Ink Annex!

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On Thursday, Feb 13th the Ink Annex will host a workshop and discussion on confronting sexual violence.

We will be sharing tools and resources that will help empower participants to support loved ones who have survived sexual assault.

Topics include definition of terms, identifying silencing behaviors, supporting survivors in the short and long term, why sexual assault is a community-wide issue, holding perpetrators accountable, and further reading (print-outs available).

Whether or not you have experienced sexual abuse personally, the information in this workshop will help you to act as an ally to survivors of sexual assault.

The workshop will be on Thursday, February 13th from 6:00 to 9:00 pm at the Ink Annex in Eureka.

The Ink Annex is located at 47 W 3rd St, through the 3rd St alley behind the Eureka Co-op.

A light meal, snacks and tea will be served.

Workshop is Thursday Feb 13 from 6 to 9 pm at Ink Annex in Eureka

Workshop is Thursday Feb 13 from 6 to 9 pm at Ink Annex in Eureka

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Saturday December 14th is Humboldt Anarchist Bookfair!


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The Humboldt Anarchist Bookfair (1611 Peninsula Dr, Manila, CA) on Saturday December 14th features a full day of workshops on a variety of topics, guest speakers, and great deals on independent and hard-to-find books and zines. Bring your kids to play at the Kid’s Corner and enjoy some delicious local food while meeting people who are working to make our community and the world a more revolutionary place.

6th Humboldt Anarchist Bookfair

 

The 6th Humboldt Anarchist Bookfair on Saturday December 14th is tomorrow! Here’s a sneak peek of some of the authors who will be speaking at this awesome event:
West of Eden: Communes and Utopia in Northern California

Iain Boal is author of *West of Eden: Communes and Utopia in Northern California,” a book that explores the deep historical roots of collective life on rural communes of Mendocino and Sonoma, as well as communal households of the Black Panthers in Oakland, and the Native American occupation of Alcatraz

 

 

Catastrophism: The Apocalyptic Politics of Collapse and Rebirth

James Davis is an Irish writer and film maker based in California. He is co-author of “Catastrophism,” a book that explores the politics of apocalypse on the left and right—and examines why the lens of catastrophe can distort our understanding of the dynamics at the heart of these numerous disasters—and fatally impede our ability to transform the world. His documentary films include Meeting Room, Safety Orange, and Autonomy and a Song.

Radical Mycology

 

Peter McCoy is co-founder of Radical Mycology, a movement and social philosophy based on accessibly teaching the importance of mushrooms and other fungi for personal, societal, and ecological health.

Radical Mycology is based on the belief that the lifecycles of fungi and their interactions in nature serve as powerful learning tools for how humans can best relate to each other and steward the world they live in.

Check out this video for more info, or click here for Radical Mycology’s introductory zine.

Booksellers and organizations that will be at the Humboldt Anarchist Bookfair include:

  • PM Press
  • AK Press
  • Slingshot Magazine/Organizer
  • People’s Action for Rights and Community
  • Women’s Resource Center
  • Rhizome Infoshop
  • Arcata Pirate Radio
  • Greenfuse
  • Black Riders Liberation Party
  • Industrial Workers of the World
  • Raven Project
  • Redwood Curtain Copwatch
  • Food Not Bombs
  • Sisters of Perpetual Indulgence
  • Giant Squid Print Collective
  • Community Bike Kitchen (bring your bike and learn to fix it!)
  • Emma Center
  • Little Black Cart
  • Sacramento Prisoner Support

Here’s the workshop schedule:

Workshop Room 1 Workshop Room 2
12:00 pm Ninason: Yurok Special Places with Jene        McCovey:   Yurok Elder speaks about Yurok tradition, ceremony, and special places 12:00 pm Sacramento Prisoner Support: Marie Mason and Eric McDavid update, and how to more effectively grow a culture of resistance that can breach the prison walls and sustain the activist community long term
1:00 pm Radical Mycology with Peter McCoy: Rad. Mycology is a movement and social philosophy based on teaching the importance of mushrooms and other fungi for personal, societal, and ecological health 1:00 pm Building Solidarity for Prisoners’ Struggle to End Torture in CA Prisons: Learn about the historic Pelican Bay hunger strike that spread across California as part of the strugge to end long-term solitary confinement and how you can show solidarity with the prison abolition movement
2:00 pm Radical Mycology (continued) is based on the belief that the lifecycles of fungi and their interaction in nature serve as powerful learning tools for how humans can best relate to each other and steward the world they live in 2:00 pm Dismantling Patriarchy discussion: All are welcome to a discussion on the powerful impacts of patriarchy and what changes we can make in our communities and selves to confront gender-based oppression. Facilitators: Women’s Reource Center and others
3:00 pm Organized Labor panel: IWW members and local Eureka waterfront, nursing, construction and grocery workers discuss experiences working and organizing on the job
4:00 pm Regional Earth Defense panel: discussion with Umatilla megaload anti-fracking acitvists, Cascadia Forest Defense, Will and Warbler from Little Lake Valley (threatened by Willits Bypass), and local Strawberry Rock tree-sitters from Trinidad. Bring some questions for Q+A! 4:00 pm West of Eden: Communes and Utopia in Northern California with author Iain Boal explores the deep historical roots of collective life on rural communes of Mendocino and Sonoma, as well as communal households of the Black Panthers in Oakland, and the Native American occupation of Alcatraz
5:00 pm Catastrophism: The Apocalyptic Politics of Collapse and Rebirth with author James Davis: explores the politics of apocalypse–on the left and right, in the environmental movement–and examines why the lens of catastrophe can distort our understanding of the dynamics at the heart of there numerous disasters–and fatally impede our ability to transform the world. 5:00 pm Black Riders Liberation Party from Oakland shows documentary “Let Em Hear Ya Comin,” which highlights the tactic of Confrontational Politics as used by the Black Riders

FREE TO ALL! Please donate generously.

P.S. We’re gonna smash a symbol of patriarchal oppression at the Afterparty at the Ink Annex in Eureka.

Bus times: Departs Arcata 9:20 am. Next bus leaves Manila to Arcata at 6:15 pm. Departs 5th and D Eureka @ 9:48 am, leaves manila to Eureka at 5:30 pm.

From Eureka: Take 255/Samoa Bridge and go right towards Arcata. Turn Left on Peninsula Drive, Manila Community Center is .5 miles on your left

From Arcata: Go south on 255/Samoa Blvd for 3 miles. After you pass Lupin, take a right on Pacific Ave (becomes Peninsula Dr). Manila Community Center will be on your right

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