Interview

Resisting Techno-Tyranny: A Dialogue

Posted on 2022/12/06 by darknights

This conversation between Paul Cudenec and the Italian group Resistenze al nanomondo was first published in the July 2022 issue of the printed journal L’urlo della Terra and has recently also been made available online, again in Italian.

1. Resistenze al nanomondo: Can you can tell us about your story, your path, when you started developing a critique of techno-scientific developments and what thinkers you learned from?

Paul Cudenec: I don’t think I could separate my critique of techno-scientific developments from the rest of my opinions and analysis. I have been an anarchist for 30 years now, but even before then, in my youth, I felt a strong instinctive aversion to high-tech consumer society. On the one hand it was associated with everything that I most disliked – big business, the state, the military, authority and control in general. On the other hand it stood against everything that I most appreciated – nature, freedom, community, a sense of historical and cultural continuity. The arrival of CCTV cameras in England was a wake-up moment for me. I worked at the time as a journalist with a local newspaper in one of the first towns to have cameras installed and, since I knew for a fact that there was very little crime there, it was clear to me that this project was nothing to do with fighting crime, as was claimed, but was the roll-out of something much more sinister. I wrote a punk song about this in the mid-1990s (which I put online last year), warning about “the cameras that steal our liberty” and the techno-tyrants who were going to scan our DNA, put microchips in our brains and turn us into robots. With the local anarchist group, which I subsequently helped to create, we used to hold annual protests against the cameras, marking the anniversary of their installation as “Big Brother’s Birthday”.

As you will gather from the above, George Orwell was, unsurprisingly, an influence on me. The history of the Luddites was another inspiration (via Kirkpatrick Sale among others), along with anarcho-publications like Green Anarchist, SchNEWS, Do or Die, Anarchy: A Journal of Desire Armed and various EF! publications. I also read David Watson’s Against the Megamachine, Fredy Perlman’s Against His-story, Against Leviathan, the Unabomber Manifesto plus a lot by John Zerzan and Derrick Jensen. I have more recently been influenced by reading the likes of Miguel Amorós, Jacques Ellul, Theodore Roszak, Charlene Spretnak, Renaud Garcia… But intertwined with that thread of my self-education have been other inspirations. The English nature mystic Richard Jefferies has been very important to me, as has René Guénon, who combined his metaphysics with a strong critique of modernity. I have also read elsewhere about sufism, Taoism, comparative mythology, English folklore, Indian philosophy, German idealism, Jewish anti-capitalist romanticism, Jungian psychology… What interests me, above all, are the connections between these accounts and traditions, or rather, perhaps, the new space that is opened up for our reflection when we consider them together, in the same conceptual context. Continue reading “Resisting Techno-Tyranny: A Dialogue” →

Part Three: What’s happening in Cuba? An Anarchic look at the 11-J protests EN/ES

Posted on 2021/09/06 by darknights

ES: TERCERA PARTE: ¿QUÉ PASA EN CUBA? UNA MIRADA ANÁRQUICA DE LAS PROTESTAS DEL 11-J.

-Interview with comrade Gustavo Rodriguez (Third of three parts)

AI: To what extent was the 1959 revolution willing to destroy the system of domination and its protagonists determined to promote a Social Revolution?

First of all, it is necessary to examine thoroughly who were the forces in conflict in 1959; what were the motivations and; above all, the ideological limitations of those involved. Of course, this is an exercise fraught with difficulties for those who continue to be fascinated by the official mythology1 and; equally difficult for those who -from different points of view, even dissidents- cling to the supposed tendencies raised by certain protagonists (Camilo Cienfuegos, Hubert Matos, Ernesto “Che” Guevara, Pastorita Núñez, for example), as if trying to decipher (at a distance of six decades) what would have been the attitude of this or that character in a specific situation or whether or not he or she was right at a given time and what would have been his or her action if he or she had greater political weight in the process. In that tenor, the legends of Camilo “anarchist”; Matos “socialist”; Che Guevara “Trotskyist” and Pastorita “feminist” arose. All dilettante speculations that in no way help to understand what those figures hypothetically opposed to revolutionary autocracy and bureaucratization represented. Unfortunately, these digressions do not manage to escape from the legends that must be demolished. Neither Cienfuegos was “anarchist” nor Matos “socialist” nor Che “Trotskyist” and, Pastorita, much less “feminist”. By the way, the latter came from the old nucleus of Fidel Castro’s nationalist militancy2 ; as did Huber Matos, Ñico López, Haydée Santamaría, among other members of the “Orthodox Youth” of the Cuban People’s Party (Orthodox)3 who would found the 26th of July Revolutionary Movement (MR-26-7).

The opposition to the Batista dictatorship was made up of a coalition of traditional nationalist (anti-imperialist) parties4 and the so-called “revolutionary movements” which -from diverse and equally nationalist perspectives- were articulated in the course of the struggle. Among the traditional parties, the following stood out: the Cuban Revolutionary Party (Authentic), which emerged after the nationalist revolution of 1933; the Cuban Orthodox People’s Party, -established in 1947 by Eduardo Chibás, after his break with the “authentic” ones-; the Cuban Revolutionary Nationalist Party (Authentic), which was formed in 1947 by Eduardo Chibás, after his break with the “authentic” ones; the Revolutionary Nationalist Party (PNR) of José Pardo Llada (co-founder of the Orthodox Party) and; the Free People’s Party, instituted by Márquez Sterling and a group of assailants of the Moncada barracks who had broken with Castro and precociously warned: “We come from armed struggle, exile and clandestinity. We have shed blood […] and we invite you to break the hateful conspiracy of silence and fear. Against Batista. Against the Dictatorship. Against the useless blood that serves as a pedestal for new pernicious dictators “5 . Among the “revolutionary movements”, the following stood out: the July 26th Revolutionary Movement (MR-26-J) led by Fidel Castro; the Revolutionary Directorate (DR), created by José Antonio Echeverría – assassinated during the ill-fated assault on the Palace – and led by Faure Chaumón; the Federation of University Students (FEU) and the Radical Liberation Movement, founded by Amalio Fiallo and several “moncadistas” who also distanced themselves from Castro’s dictatorship. Continue reading “Part Three: What’s happening in Cuba? An Anarchic look at the 11-J protests EN/ES” →

Part Two – What’s happening in Cuba? An Anarchic look at the 11-J protests EN/ES

Posted on 2021/09/05 - 2021/09/06 by darknights

ES: SEGUNDA PARTE – ¿QUÉ PASA EN CUBA? UNA MIRADA ANÁRQUICA DE LAS PROTESTAS DEL 11-J.

-Interview with comrade Gustavo Rodriguez (Second of three parts)

AI: Do you think a U.S. military intervention instigated by the annexationist yearnings of the Cuban exile is possible?

To speak in the singular of “Cuban exile” is to refuse to see the whole picture. We must refer to “the exiles” and, not only for chronological but even “ideological” reasons. One should mention, for example, a first exile, which originated in December 1958 and the first half of 1959, with the flight of high-ranking army and police officers of the Batista dictatorship (most of whom -including Batista- did not obtain visas to enter the U.S.). Another one immediately after, between December 1959 and January 1961, where the aristocracy and the upper classes of the society (sectors that, curiously, had financed the struggle of the Catholic nationalists to overthrow “the black man” who governed the Island in an apocryphal way 1 ). A third wave would follow, which originated between 1962 and 1965, with the departure of the middle class. During those years, Cuban anarchists and anarcho-syndicalists also went into exile; some of them after having served “political imprisonment”. The story would be similar for a large group of rebels who had fought against Batista -including Castro’s former comrades of the 26th of July Movement- who opposed the Stalinist turn of “their” Revolution. From 1966 to 1979, the first leftist dissidents fled in dribs and drabs. 1980 would be a turning point for Cuban migration with the mass departure of the “scum” (an epithet used to designate thousands of artists and intellectuals, considered until then “sons and daughters of the Revolution”). In 1994, a new chapter was opened with the flight of thousands of ” rafters” who risked their lives in order to escape from the “socialist paradise”. These last two migrations stand out for the high incidence of Afro-Cubans from the poorest strata. And, of course, with the different waves of exiles, there is also evidence of diverse political-ideological positions, from the conservative right to the ultra-left (including libertarian socialists, Trotskyists, Maoists, Stalinists, Luxemburgists and “pure” Marxists), without forgetting the more hackneyed expressions of that same National Socialism which, from the extremes of the pendulum, aspire to a Castroism without Castro. A reliable example of that political-ideological diversity was the customary edition of the anarchist magazines Guángara Libertaria and A Mayor, in the heart of Miami.

Once these nuances have been highlighted, it only remains for me to underline that the only thing that gives a certain “unity” to the different exiles is the unison rejection of the dictatorship. This common denominator, in fact, has never exceeded the limits of a local industry (very lucrative) that is far from being a binding force capable of capitalizing some political leadership and, much less, consolidating a uniform and monolithic ideological vision (Fortunately!). And this is where the theoretical-practical heterogeneity comes in, which influences behaviors as disparate as the choice of the method of struggle or the geographical site we choose as residence. Of course, in this extensive political-ideological plot, there is also the annexationist position. However, it is necessary to point out that this political figure had a certain prominence in the 19th century and, at present, it is reduced to an entelechy fabricated by the dictatorship. “Annexationism” is significantly small and caricatured. It is so buffoonish that it leaves no doubt that those who express it -on this side of the Florida Straits- are probably on the payroll of the Cuban State. Continue reading “Part Two – What’s happening in Cuba? An Anarchic look at the 11-J protests EN/ES” →

Harm Reduction Guided by the Goal of the Abolition of Prisons and Capitalism: An interview with former Direct Action member and ex-prisoner Ann Hansen

Posted on 2021/09/01 - 2021/09/23 by darknights

(Above) The now closed P4W (Prison for Women) in Kingston, Ontario.

Originally published at Kersplebedeb

Ann Hansen was imprisoned in 1983 for her involvement in the urban guerilla group Direct Action. She is the author of Direct Action: Memoirs of an Urban Guerilla and Taking the Rap: Women Doing Time for Society’s Crimes. She wrote the introduction for Margrit Schiller’s Remembering the Armed Struggle: My Time with the Red Army Faction. This interview was conducted in the summer of 2021.

How would you like to introduce yourself?

I am a 67 year old white cis gender female anarchist on parole for life after being convicted of a number of actions in 1984 along with some members of the urban guerrilla group, Direct Action. Since being released from prison, I have been living for almost 25 years now on a small farm that I own near Odessa just west of Kingston, Ontario. I am active with the Prison for Women (P4W) Memorial Collective which has been fighting for a Memorial Garden at the site of the now closed Prison for Women, and a Gallery where the women’s art and writing can be seen in order to give some context to their lives and deaths.We also agitate to improve prison and parole conditions as a harm reduction tactic in order to alleviate some of the suffering, but always within the context of the abolition of prisons and capitalism as the goal, the light that guides us through the darkness

I should also add that my parole conditions have a direct impact on my political activism. In 2012, my parole was suspended for allegedly not telling my parole officer about a Prisoners Justice Day (PJD) film I screened at the Kingston public library in conjunction with a lawyer who outlined our civil rights in the context of large civil disobedience actions. My parole was reinstated by the Parole Board but only after adding this new parole condition in which I must “notify” my parole officer about any political activity in which I am engaged, such as attending events, public speaking, writing, etc. Even though the word is “notify” as opposed to “approve,” they could revoke me for anything. This seems shocking to activists, but any prisoner who has been on parole knows that you can be revoked for anything, anytime. It is very common to be suspended for obscure things like “deteriorating behavior” or “having a bad attitude,” especially if you are not a politicized prisoner. Politicized prisoners usually have some community support and a radical lawyer, so parole suspensions are more likely in the public eye and thus parole officers and the Parole Board are more accountable. “Social prisoners” on the other hand are usually invisible and are less likely to have legal representation so parole officers feel less constrained in terms of suspending them for ridiculous reasons. Continue reading “Harm Reduction Guided by the Goal of the Abolition of Prisons and Capitalism: An interview with former Direct Action member and ex-prisoner Ann Hansen” →

USA: Looking Critically at the Brooklyn Center Riot – An Interview from Anathema

Posted on 2021/08/24 - 2021/08/24 by darknights

Originally published in Anathema, an anarchist publication from Philadelphia, the following interview talks about the realities of the Brooklyn Center riot that kicked off in the wake of the police murder of Daunte Wright in the spring of 2021.

This interview was conducted two months ago, which was already two months after the events this spring in Brooklyn Center, Minnesota. The riot in Brooklyn Center took place in the context of the Derek Chauvin trial, almost a year after he murdered George Floyd. This interview was an attempt to reflect on one participant’s experience of the events in Brooklyn Center and consider what they tell us about how things might unfold in the future. For many of us, the George Floyd uprising has weighed heavily on our minds as we try to imagine next steps to take. What became clear to me in this interview was that between the George Floyd uprising and the Brooklyn Center riot — despite the direct influence and geographic proximity — was an expanse.

Although the Brooklyn Center riot was an outgrowth of the George Floyd uprising, it was also a reminder that the previous summer’s events would not be repeated. Now, after a relatively quiet summer, it seems all the more important to be looking toward the future rather than fixating our gaze on last summer’s uprising. In this interview, we explore some of the developments and unique characteristics of uprisings in the aftermath of the George Floyd uprising.

You were in Brooklyn Center in April. Can you describe what happened?

Yes, there was a police murder: Daunte Wright, 20 years old. He was basically trying to flee the scene where he got stopped. There was two nights of rioting — I am going to say rioting. Some people want to say “it’s not a riot, it’s a rebellion.” I am just going to say it was a riot.

People were throwing stuff at the cops. There was looting by car in the Brooklyn Center area, also in Minneapolis and surrounding suburbs. The first night the neighboring police station got shot up; someone shot the front doors of it. Someone else shot at a cop — maybe 3 days after it started.

All throughout people were calling for the burning down of the police precinct (that was the focal point of the riot). They never succeeded. People tried. The police set up a gate. It was similar to what happened in Portland at the courthouse. But they didn’t actually breach the gate.

After the first two days of looting, arson, street fighting, and property destruction, there was basically a week of confrontational protests in front of the police precinct. Continue reading “USA: Looking Critically at the Brooklyn Center Riot – An Interview from Anathema” →

What’s happening in Cuba? An Anarchic look at the 11-J Protests. Interview with comrade Gustavo Rodríguez (First of three parts) EN/ES

Posted on 2021/08/06 - 2021/09/06 by darknights

Source & Translated by : Anarquía Info

ES: ¿QUÉ PASA EN CUBA? UNA MIRADA ANÁRQUICA DE LAS PROTESTAS DEL 11-J

-Interview with comrade Gustavo Rodríguez (First of three parts)

These days we have received a torrent of statements generated in the mass disinformation media about the recent protests in Cuba. On the one hand, there are those formulated by the Cuban officialdom and the leftists of the world in the name of anti-imperialism and in defense of what they still call the «Cuban revolution», on the other hand, there are the traditional right-wing media that accuse the «communist dictatorship» of the lack of freedoms and rights.

The Cuban Communist Party and its international acolytes call for solidarity with the regime, arguing that they are facing a new intervention of «Yankee imperialism» which is taking advantage of the disastrous economic conditions caused by more than sixty years of blockade and the greatest health crisis in its history. While the supporters of the free market and the right-wing forces claim that what is happening in the country is the result of its citizens’ oppression due to the lack of opportunities in the socialist regimes.

In these times of post-truth we are suspicious of all these positions, but also, as anarchists, we are not only suspicious of these channels of manipulation but we identify positions that are contrary to our praxis and enemies of our desire for total liberation.

Unfortunately, the information we have received so far with a clear anarchist position from the territory controlled by the Cuban state is minimal. That is why we chose to interview an anarchist voice with whom we identify and asked him to share with us his perspective of the facts from his experience as an exile of Cuban origin, in order to better understand what is happening in Cuba.

From AnarquíaInfo (AI) we have always given place to the reflections of our comrade Gustavo Rodríguez (GR), hosting in our blog almost all his contributions to the informal anarchist tendency and to the development of contemporary insurrectional anarchism, reaffirming the black path of Anarchy and promoting permanent insurrection through an international conspiracy that concretizes the Black International in our days.

AI: Comrade, for us it is a pleasure that you have agreed to this conversation. For some time we had been contemplating doing an interview with you but more focused on issues related to the perspective of the informal and insurrectional anarchist tendency, and your emphasis on «the need to abandon all that is alien». This concern became even greater after reading your last contribution (Against The Tide), where you state that we anarchists «really are «sectarian», «purist», «intransigent» and even «totalitarian».» However, with the passing of time, the revolts in Cuba arose and this made us reformulate this interview, but leaving pending for a future occasion the approach of these crucial issues for the development of a new anarchist paradigm. And well, on this particular occasion, we would like you to comment on your impressions about what is happening in Cuba, with the intention of clarifying things and forming a criterion more in line with our praxis. With this interest in mind, we have formulated the following questions:

AI: What is happening in Cuba?

GR: Comrades, the immense pleasure is mine. First of all, I would like to thank you -for a long time now- for promptly hosting and disseminating my contributions on your website. I also thank you for the opportunity to expose my views on the Cuban situation; however, I declare myself incompetent to answer your first question in all the extension it demands. However, this plea does not arise from the impossibility of being present in the country and/or not having participated in this struggle -there are those who even being there have been unable to take the pulse of the insurrectional moment they are living- but by the vast diversity of perspectives generated by these events from many different points of view, including the different lenses that, in one way or another, claim to be libertarianism and insular anarchism.

Undoubtedly, I can transmit you a balance of the facts through the related reflection of comrades in situ and I will also share with you my perspective from my experience as an exile of that singular banana national socialism¹ that for more than six decades reigns with blood and fire in the largest of the Antilles. In that sense, I can assert that last July 11, there was an unprecedented social outburst, with presence in all 16 provinces. Of course, according to the narrative of the Cuban dictatorship, this social explosion never occurred, but rather there were attempts of «public disorder» and «riots» instigated by «vandals», «delinquents» and «antisocial elements» belonging to the «most vulgar and indecent sectors of society» and manipulated by the «cyberwar orchestrated by the Empire». Evidently, what is happening in Cuba is that a deeply rebellious generation that has lost its fear, despite the omnipresent control of the repressive mechanisms, has gained prominence. It happens that to the six decades of authoritarian epidemic was added the Covid pandemic, with its nightly curfews and «sanitary encirclements». It happens, that the myth of the Revolution (with capital letters) is over and the grammar of the «socialist paradise» is exhausted; evidencing the enormous inequality gap generated by the ruling class in the name of «Communism». It happens, that the deep classism and acute racism of the political elites has come to light, beyond the «egalitarian» rhetoric and discursive demagogy. It happens that during the protests, the National Socialist State took off its mask, revealing its true face -which is not at all different from the repressive role of the Chilean, Colombian, American or any other State, as the global revolt of the last years has shown-, as anticipated by Ramón García Guerra² . Thousands of people were arrested during the demonstrations and half a thousand are still imprisoned (some of them minors, such as Marcos Antonio Perez Fernandez) under the accusation of «contempt», «insulting the president», «damaging property» and «spreading contagion», among other charges. It happens, that there are about twenty disappeared; a dozen of people wounded by firearms (of exclusive use of the repressive forces) and, a hundred of women and men savagely beaten by civilian and uniformed agents. It happens that the young Afro-Cuban Diubis Laurencio Tejeda (Aka, Piquiky Rasta), was cowardly assassinated by the regime’s henchmen. It happens that, for the first time, hundreds of young people from the poor neighborhoods and marginal strips, those who put their chests on the front line in Oaxaca, Santiago de Chile or Portland and promote subversive indiscipline and propagate illegalism -living daily Anarchy beyond the «classics», discursive rhetoric and politically correct verbiage-, responded to the bullets with stones; They overturned patrol cars, expropriated supermarkets, and confronted the agents of repression hand to hand. Continue reading “What’s happening in Cuba? An Anarchic look at the 11-J Protests. Interview with comrade Gustavo Rodríguez (First of three parts) EN/ES” →