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    [Theses on the Commune]

    notice :
    Image (fixe ; à 2 dimensions)
    [    Theses on the Commune]. — New York : Situationist International, [ ?]. — 1 affiche (impr. photoméc.), coul. (deux : rouge, noir, papier blanc) ; 49 × 13 cm.
    • Affiches par pays : États-Unis
    • Lieux d’archivages : FACL (Fonds d’archives communistes libertaires)
    • Liste des thèmes : situationnisme
    • Géographie, géopolitique et Histoire : États-Unis : histoire  ; France : histoire : 1871 (La Commune)  ; Hongrie : histoire  ; Russie : histoire : 1917-1921
    • Noms cités (± liste positive) : Debord, Guy-Édouard (1931-1994)  ; Kotànyi, Attila  ; Vaneigem, Raoul (1934-....)
    • Presse citée :
    • Vie des mouvements :
    notes :
    descriptif :


    text

    map (“Kronstadt and Vicinity”)

    photos (“Ex-Stalin Square in Budapest, October 23rd, 1956” ; “Armed Strikers, Southern Colorado coal fields, 1914 (To be continued in Cleveland, 1970.)”)

    texte :

    Theses on the Commune

    I

    “The traditional revolutionary workers’ movement must be re-examined without any illusions ans, first and foremost, without any illusions as to its various political ans pseudo-theoretical heirs, for all they have inherited is its failure. What seem to be the achievements of this movement (reformism or the installation of a state bureaucracy) are its fundamental failures, while what seem to be its failure (the Commune of the Asturias revolt of 1934) are its greatest achievements, for us and for the future.” (Internationale Situationniste No. 7)

    II

    The Commune was the biggest festival of the nineteenth century. Underlying the events of that spring of 1871 one can see the insurgents’ feeling that they had become the masters of their own history, not the level of the politics of “government”, but on the level of their everyday life. (Consider, for example, the games everybody played with their weapons : they were in fact playing with Power.) It is also in this sense that Marx should be understood when he says that “the most important social measure of the Commune was its own existence in acts.”

    III

    The remark by Engels and Marx : “Take a look at the Paris Commune. It that was the dictatorship of the proletariat,” should be taken seriously, in order to reveal what the dictatorship of the proletariat as a political regime is not (the various forms of dictatorship over the proletariat in the name of the proletariat).

    IV

    It is not difficult to make perfectly justified criticisms of the incoherence and obvious lack of the machine in the Commune. As the problem of political machinery seems far more complex to us today than the would-be heirs of the bolshevik-type machinery claim it to be, it is high time we examine the Commune not just as superseded example of revolutionary primitivism, all mistakes of which have long been overcome, but as a positive experiment whose whole truth has never been either rediscovered or accomplished ti this day.

    V

    The Commune had no leaders. And this at a time when the idea of the necessity of leaders held undisputed sway over the proletarian movement. This is the first reason for its paradoxical successes and failures. The official organizers of the Commune were incompetent (if measured up against Marx, Lenin or even Blanqui). But on the other hand, the various “irresponsible” acts of that moment are precisely what should be claimed for the continuation of the revolutionary movement of our own time. This is so, even if the circumstances forced almost all of those acts to remain destructive (The most famous example being the rebel who, when a suspected bourgeois insisted that he had never had anything to do with politics, replied, “That’s precisely why I’m going to kill you.”)

    VI

    The vital importance of the general arming of the people was manifest practically and symbolically, from the beginning to the end of the movement. By and large the right to impose popular will by force was not surrendered and left to any specialized detachments. This exemplary value of this autonomy of armed groups had its counterpart in their lack of co-ordination : at no point of the struggle against Versailles, on the offensive or defensive, did the forces of the people attain real military effectiveness. It should, however, be born in mind that the Spanish revolution was lost — as, in the last analysis, was the civil war itself — in the name of a similar transformation into a “republican army.” The contradiction between autonomy and co-ordination would seem to be the point reached by the technology of the period.

    VII

    The Commune represents the only implementation of a revolutionary urbanism to date — attacking on the spot, the petrified signs of the dominant organization of life, understanding social space in political terms, when they refused, for example, to accept the innocence of any monument. Anyone who reduces this to some “lumpen-proletarian nihilism,” some “irresponsibility of the petrol-bombers”, should be forced to state what, on the contrary, he believes to be of positive value in contemporary society and worth preserving (it will turn out to be almost everything…). “The entire space is already occupied by the enemy…. Authentic urbanism will appear when the absence of this occupation is created in certain zones. What we call construction starts there. It can be clarified by the positive hole coined by modern physics” (Unitary Urbanism, out of I.S. 6).

    VIII

    The Paris Commune succumbed less to the force of arms than to the force of habit. The most scandalous practical example was the refusal to use artillery to seize the French National Bank when money was in such desperate need. Throughout the whole of the Commune, the Bank remained an enclave og Versailles in Paris, defended by nothing more than a few rifles and the myth of property and theft. The other ideological habits proved in every respect equally disastrous (the resurrection of Jacobinism, the defeatist strategy of barricades in memory of ‘48 ans so on).

    IX

    The Commune shows how those who defend the old world always benefit, at one point or another, from the complicity of revolutionaries : and, above all, from those who think out the revolution. This occurs at the point where the revolutionaries think like those guardians of the old world. In this way, the old world retains some bases (ideology, language, habits) in the deployment of its enemies, and uses them to reconquer the terrain it lost. (Only the thought-in-acts natural to the revolutionary proletariat escapes it irrevocably : the Tax Bureau went up in flames.) The real “fifth column” exists, in fact, in the very minds of revolutionaries.

    X

    The story of the arsonists who, during the last days of the Commune went to destroy Notre-Dame, only to find themselves confronted by an armed battalion of Commune artists, is a rich in meaning : it is a fine example of direct democracy. It shows further the kind of problems still raised in the perspective of the power of the workers’ councils. Were these artists as such right to defend a cathedral in the name of eternal aesthetic values — and in the last analysis, in the name of museum culture — while at the same time other men wanted nothing but to express themselves, for the first time there and then ; to make this destruction symbolize their absolute defiance in the face of a society which, in its moment of triumph, was about to consign their lives to silence and oblivion ? The artist partisans of the Commune, acting as specialists, already found themselves in conflict with an “extremist” form of struggle against alienation. The Communards must be criticized for not having dared to answer the totalitarian terror of power with the total power of weapons. Everything indicates that those poets who, at that moment, actually expressed the Commune’s inherent poetry were simply wiped out. The abortive nature of the Commune as a whole let its tentative actions be turned into “atrocities” and made it easy to censor the memory of its real intentions. Saint Just’s remark, “those who make but half a revolution dig naught but their own graves,” helps also explains his own silence.

    XI

    Theoreticians who, like the traditional novelists, try to the the history of this movement from a divine omniscient standpoint can very easily prove, in purely objective terms, the Commune was condemned to failure and that it could never have been superseded. They forget that for those who really lived it, the supersession was there already.

    XII

    The audacity and imagination of the Commune can only be measured in terms of the prevailing political, intellectual and moral attitudes of its own time in terms of the cohesion of all the prevailing platitudes it blasted to pieces. In the same way, the inventiveness we can expect of a comparable explosion today can only be measured in terms of the cohesion of the prevailing platitudes from the right of the left, of our own time.

    XIII

    The social war, of which the Commune was one moment, is still being fought today (though its superficial conditions have changed considerably). As to the task of “making the unconscious tendencies of the Commune conscious” (Engels), the last word is still to be said.

    XIV

    For almost twenty years in France, the Christians of the left and the Stalinists, in memory of their anti-German front, have agreed to emphasize the aspect of national disarray and offended patriotism appearing in the Commune, to explain that “the French people petitioned to be better governed” (in agreement with contemporary Stalinist “politics”) and were brought to despair by the default of the country-less right wing of the bourgeoisie. In order to regurgitate this holy water it would suffice to study the role played by foreigners who came to fight for the Commune. The Commune, in fact, was above all the inevitable battle, climax of twenty-three years of struggle in Europe by “our party” as Marx said.

    18 March 1962
    Debord, Kotányi and Vaneigem

    This text was first issued by Internationale situationniste
    BP 307-03 Paris

    Situationist international

    Cooper Station
    P.O. Box 491
    New York
    N.Y. 10003

    sources :
     


    [Emperor Norton. Live like him]

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    [    Emperor Norton. Live like him]. — San Francisco : [s.n.], . — 1 affiche (impr. photoméc.), coul. (une : noir, papier de couleur) ; 43 × 28 cm.
    • Affiches par pays : États-Unis
    • Lieux d’archivages : CIRA (Lausanne)
    • Liste des thèmes :
    • Géographie, géopolitique et Histoire : États-Unis : histoire
    • Noms cités (± liste positive) : Norton, Joshua (ca1819-1880)
    • Presse citée :
    • Vie des mouvements :
    notes :
    descriptif :


    [ texte ; dessin (portrait de Joshua Norton qui se proclama « Emperor of the United States and Protector of Mexico » en 1859) ]

    texte :

    Emperor Norton

    Joshua Norton, or as he preferred to be called, Norton I, proclaimed himself Emperor of the United States and Protector of Mexico in 1859.

    Although a pauper, he was fed free in San Francisco’s best restaurants.

    Although a madman, he had all his state proclamations published in San Francisco’s newspapers.
    While rational reformers elsewhere failed to crack the national bank monopoly with alternate currency plans, Norton I had his own private currency accepted throughout San Francisco.

    When the Vigilantes decided to have a pogrom against the Chinese, and sane men would have tried to stop them, Norton I did nothing but stand in the street, head bowed, praying. The Vigilantes dispersed.

    ’When the proper man does nothing (wu-wei), his thought is felt ten thousand miles."
    —Lao Tse

    Although a fool, Norton I wrote letters which were seriously considered by Abraham Lincoln and Queen Victoria.

    "You must take the bull by the tail and look the facts in the face."
    —W.C. Fields

    Although a charlatan, Norton I was so beloved that 30,000 people turned out for his funeral in 1880.
    "Everybody understands Mickey Mouse. Few understand Hermann Hesse. Hardly anybody understands Einstein. And nobody understands Emperor Norton."
    —Malaclypse the Younger, K.S.C.

    Live like him

    Discordian Society [logo : pentacle & apple in Yin & Yang] A bridge between Pisces and Aquarius

    Endorsed by the Illuminati

    A Green and Pleasant Poster

    [logo] [??]

    sources :
     





    [100 years of Sailors Union of the Pacific]

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    Image (fixe ; à 2 dimensions)
    [    100 years of Sailors Union of the Pacific]. — San Francisco : Sailors’ Union of the Pacific (SUP), . — 1 affiche (impr. photoméc.), coul. (deux : noir, beige, texte en défonce, papier blanc) ; 64 × 49 cm.
    • Affiches par pays : États-Unis
    • Lieux d’archivages : CIRA (Lausanne)
    • Liste des thèmes : syndicalisme : syndicalisme révolutionnaire
    • Géographie, géopolitique et Histoire : États-Unis : histoire
    • Noms cités (± liste positive) : Furuseth, Andrew (1854-1938)
    • Presse citée :
    • Vie des mouvements : anniversaire, commémoration
    notes :
    descriptif :


    [ texte (en défonce) ; citation d’Andrew Furuseth ; dessin (marins, outils, documents du Sailor Union of the Pacific) ; logo (Brotherhood of the sea SUP) ]

    texte :

    [logo] Brotherhood of the sea SUP

    100 years

    Sailors Union of the Pacific

    “You can put in jail, but you cannot give me narrower quarters than as a seaman I have always had. You cannot give me coarser food than I have always eaten. You cannot make me lonelier than I have always been.”
    Andrew Furuseth

    Maguire Act, 1895
    . . . abolished the desertion law (imprisonment for leaving a ship) in the coastwide trade and outlawed the crimp’s right to obtain an allotment from the Captain

    White Act, 1898
    . . abolished the desertion law for seamen in offshore ships in US ports. Also, abolished the beating of seamen by officers and mates, and gave seamen the right to draw up to half their wages in any landing or discharging port.

    Seamen’s Act, 1915
    . . . extended complete freedom from the desertion law to US ships in foreign ports and to foreign vessels in American ports. Also, provided increased foc’sle space, better food, safety provisions, efficiency rating for able-bodied seamen, and that 65% of the crew must be able seamen.

    “Steady as the goes”

    sources :
     





    [Anarchist conference & Festival, July 20-25 1989, San Francisco]

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    [    Anarchist conference & Festival, July 20-25 1989, San Francisco]. — San Francisco : [s.n.], . — 1 affiche (impr. photoméc.), coul. (deux : rouge, noir, papier blanc) ; 44 × 28 cm.
    • Affiches par pays : États-Unis
    • Lieux d’archivages : IISG (Amsterdam)
    • Liste des thèmes : culture  ; propagande
    • Géographie, géopolitique et Histoire : États-Unis : histoire
    • Noms cités (± liste positive) :
    • Presse citée :
    • Vie des mouvements : conférence, débat…
    notes :
    descriptif :
    Symbole(s) utilisé(s) :

    [ text ; drawn (black rose) ]

    texte :

    Anarchist conference & Festival, July 20-25 1989, San Francisco

    The 1989 Anarchist Conference/Festival will be the fourth annual gathering of political, cultural and community activists and others from across North America and around the world who share an anti-authoritarian spirit. We gather to share experiences and ideas, celebrate alternative culture, strengthen our work for radical change and social revolution, build community and have fun. The five days will include discussions, workshops, skills-sharing, performances, cultural events, networking, celebration, and much,much more. Interested ? Call :
    Without Borders (415)864.4674

    Anarchy : A self-governed society in which people organize themselves from the bottom up on an egalitarian basis ; decisions made by those affected by them ; direct democratic control of our workplaces, schools, neighborhoods, towns and bio-regions with coordination between differing groups as needed. A world where women and men are free and equal and all of as have power over our own lives, bodies and sexuality ; where we cherish and live in balance with the earth and value diversity of cultures, races and sexual orientations, where we work and live together cooperatively.

    Labor donated, means of production borrowed without permission

    sources :

    IISG.

    11 × 17 inch.




    [Programmation d’octobre des mardis de l’anarchie]

    notice :
    Image (fixe ; à 2 dimensions)
    [    Programmation d’octobre des mardis de l’anarchie]. — Québec : AgitéE (L’), . — 1 affiche (impr. photoméc.), coul. (quadri) ; x × y cm.
    • Affiches par pays : Canada
    • Lieux d’archivages :
    • Liste des thèmes : art : cinéma  ; démocratie  ; édition  ; racisme et antiracisme
    • Géographie, géopolitique et Histoire : États-Unis : histoire
    • Noms cités (± liste positive) :
    • Presse citée :
    • Vie des mouvements : conférence, débat…
    notes :
    descriptif :
    Symbole(s) utilisé(s) :

    [ texte ; photos, dessins ; logo (chat noir) ]

    texte :

    Les Mardis de l’anarchie

    Conférences - Débats/discussions - Films - Ateliers

    octobre

    6 octobre, 19 h 15
    Crève la démocratie !, ou la critique de l’autonomie politique…
    On parle beaucoup de la démocratie comme d’un idéal sociétaire. parfois, on pourrait croire que par elle tous les problèmes sociaux peuvent se résoudre. Mais qu’en est-il dans les faits ? Théoriquement, la prise de décision du peuple par le peuple est un noble objectif, mais le fait de créer une sphère décisionnelle autonome dite « politique » n’est-elle pas à l’origine de la domination et de l’État ? Cette conférence se veut une exploration critique de la démocratie sous plusieurs facettes, à vous de juger si elle est pertinente.

    13 octobre, 19 h 15
    Et la guerre est à peine commencée…
    Court métrage de 18 minutes pour lancer une discussion sur le cynisme et le défaitisme général. Y a-t-il une issue à notre situation actuelle ? Si oui, par où commencer ? Quelles en sont les limites ? Seront des questions auxquelles nous tenterons de répondre en groupe.

    20 octobre, 19 15
    Power to the people!, les Black Panthers à l’écran
    Présentation, en version originale anglaise de trois courts films réalisés à l’époque par le collectif militant NewsReel sur le Black Panther party (en anglais) précédé d’une introduction historique à ce mouvement révolutionnaire noir américain (en français).

    27 octobre, 19 h 15
    Présentations de livres
    Quelques personnes viendront nous présenter une lecture ou un auteur en lien de près ou de loin avec l’anarchisme.

    Par la création de cet espace commun hebdomadaire, nous recherchons l’avancement et l’éclaircissement des idées libertaires dans le but de les rendre viables aujourd’hui comme demain. Nous visons aussi le développement du débat politique non sectaire comme habitude d’évolution et d’épanouissement individuel et collectif.

    Au café-bar l’Agitée, 251 rue Dorchester

    sources :

    http://voixdefaits.blogspot.fr/2009/09/programmation-doctobre-des-mardi-de.html









    [L’anarchico più pericoloso d’America : una storia di Luigi Galleani]

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    [    L’anarchico più pericoloso d’America : una storia di Luigi Galleani]. — Bologna Bologne : [s.n.], . — 1 affiche (impr. photoméc.), coul. (deux : rouge, noir, papier blanc) ; 42 × 30 cm.
    • Affiches par pays : Italie
    • Lieux d’archivages :
    • Liste des thèmes :
    • Géographie, géopolitique et Histoire : États-Unis : histoire  ; Italie : histoire : 1872-1881  ; Italie : histoire : 1882-1911  ; Italie : histoire : 1912-1920  ; Italie : histoire : 1921-1939
    • Noms cités (± liste positive) : Galleani, Luigi (1861-1931)  ; Senta, Toni
    • Presse citée : Cronaca sovversiva (1903-1919)
    • Vie des mouvements : conférence, débat…
    notes :
    descriptif :


    [ texte ; photo (portrait de Luigi Galleani) ; dessins d’après Cronaca sovversiva ]

    texte :

    Cronaca sovversiva

    Venerdì 22 aprile

    Luigi Galleani (1861-1931) è stato, insieme a Errico Malatesta, militante più influente nel movimento anarchico di lingua italiana. Attivo nei conflitti di classe degli ultimi due decenni dell’Ottocento, nel 1900 approda negli Stati Uniti, dove per circa vent’anni redige il giornale “Cronaca Sovversiva”. Definito come "l’anarchico più pericoloso d’America", nel 1919 viene deportato in Italia, dove partecipa al Biennio rosso. II regime fascista lo costringe poi al carcere e al confino. Contrario a ogni organizzazione politica verticistica e burocratica, e fautore di un anarchismo naturalmente ribelle e battagliero, perennemente in rotta con lo sfruttamento capitalista e l’ordine gerarchico.

    Friday, the 22nd of April, 2016 at 9 P.M.
    Modo infoshop,
    Mascarella Street 24B, Bologna

    “L’anarchico più pericoloso d’America”. Una storia di Luigi Galleani

    “Luigi Galleani : the most dangerous anarchist in America”

    Con Sean Sayers, professore di filosofia presso) I Universita di Kent (UK), nipote di Galleani e Tony Senta che introduce e traduce / A speaking with Sean Sayers, Emeritus Professor of Philosophy at the University of Kent (UK), and grandson of Galleani. Introduced and translated by Toni Senta.

    H21


    Luigi Galleani (1861-1931), together with Errico Malatesta, was the most influential figure in the Italian anarchist movement. He was active in the class conflicts of the last two decades of the nineteenth century, he arrived in the US in 1900 where, for almost twenty years, he produced the journal "Cronaca Sovversiva" (Subversive Chronicle). Branded "the most dangerous anarchist in America", he was deported to Italy in 1919, where he participated in the "Two Red Years". The fascist regime then put him in prison and sent him into internal exile. He opposed all forms of hierarchical and bureaucratic organization and championed a militant and revolutionary form of anarchism, permanently in conflict with capitalist exploitation and ruling structures.

    sources :
     


    [Les Diggers de San Francisco]

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    Image (fixe ; à 2 dimensions)
    [    Les Diggers de San Francisco]. — Besançon : Autodidacte (librairie L’) : Food not bombs : Resto Trottoir (Besançon), . — 1 affiche (photocop.) : n. et b. ; 42 × 30 cm.
    • Affiches par pays : France
    • Lieux d’archivages :
    • Liste des thèmes : art : cinéma
    • Géographie, géopolitique et Histoire : États-Unis : histoire
    • Noms cités (± liste positive) : Diggers (San Francisco)  ; Grogan, Emmett (1942-1978)  ; Winstanley, Gerrard (1609-1676)
    • Presse citée :
    • Vie des mouvements : conférence, débat…
    notes :
    descriptif :


    [ texte ; dessins (billet d’un dollar détourné en « digger dollar ») ]

    texte :

    Resto Trottoir —collectif Food not bombs, Besançon
    blog : restotrottoir.blogspot.com

    Mardi 27 septembre
    19 h à la librairie L’Autodidacte 5, rue Marulaz

    Dans le cadre de la rentrée libertaire
    le Resto Trottoir propose la projection du film :

    « Les Diggers de San Francisco »

    La projection sera suivie d’une discussion.

    Les Diggers de San Francisco — Californie (1965-1968)
    «Everything is free, do your own thing»

    « Automne 1966, c’est avec ce mot d’ordre que les Diggers, un petit groupe de jeunes révoltés issus du théâtre, cherchent à radicaliser les enfants fleurs en train de converger vers San Francisco.
    Référence faite aux paysans anglais du XVIIe siècle menés par Gerrard Winstanley qui s’étaient appropriés des terres seigneuriales pour les cultiver en commun, les Diggers de San Francisco s’emparent du quartier de Haight Ashbury et y cultivent les graines d’une utopie en acte.

    Partisans du “théâtre guérilla”, ils mettent en scène leur rêve d’une vie Libre et Gratuite, distribuent des repas, ouvrent des magasins gratuits, organisent de gigantesques fêtes…, et réclament la rue comme théâtre de leurs actions politiques critiques, subversives et festives. Entés dans la légende de la contre-culture avec le flamboyant roman autobiographique d’Emmett Grogan, Ringolevio.

    Les Diggers ont traversé les années 1960 comme un de ces “orgasmes de l’histoire” qui jaillissent ça et là, aussi intense que court, et pour lequel il est autant question de révolution que de plaisir… »

    sources :

    Affiche ou tract ?
    https://restotrottoir.blogspot.com/2016/09/les-diggers-de-san-francisco-californie.html







Autres 
  • Anarlivres : site bibliographique des ouvrages anarchistes ou sur l'anarchisme en français
  • Cgécaf : Catalogue général des éditions et collections anarchistes francophones