This week on The Final Straw we’re featuring a chat with Elia J. Ayoub and Leila Al-Shami. In this conversation, Elia J. tells us of some of the history of Lebanon, since the civil war that ended in 1990 and up to the current demonstrations against the clientelist warlords in power in that country. Intertwined with this, Leila speaks about the sparking of the resistance to Bashar Al-Assad in Syria, the tumult of the civil war, and the state of anti-authoritarian and social justice organizing and media work in that country. Then the two talk about the experience of countering disinformation, conspiracy thinking and poor solidarity in the so-called Left in the West and ways to combat ignorance.
This is another long conversation, covering a lot of the last 30 years in these two neighboring nations. The guests proposed speaking about the interrelations across that border because of the similarities, differences, and shared experiences between the two places. Lebanon has Syrian refugees, it was occupied by Syria until 2005. Both spaces share Palestinian refugees, experienced war with Israel, are politically influenced from Hezbollah, mostly speak Arabic and even the flames of the recent wildfires that ignited anti-regime sentiment in Lebanon last fall crossed the border between Lebanon and Syria. We hope to have future chats that play with borders in this way to explore ways we can bridge these borders in our understanding in hopes of increased solidarity.
Lebanese Protests of 2015 & 2019 [00:21:35 – 00:31:40]
Syrian Revolution to Civil War [00:31:40 – 00:41:34]
Current Social Justice Struggle in Syria [00:41:46 – 00:45:56]
Daesh / ISIS and Syrian Civil War [00:45:56 – 00:49:56]
Solidarity with Syrians in Lebanese Protests [00:49:56 – 01:05:38]
Leila on Tahrir-ICN [01:05:50 – 01:09:18]
Educating Ourselves on Syria and Lebanon [01:09:18 – 01:23:07]
White Helmets and other Conspiracy Theories [01:23:07 – 01:32:59]
Syrian Diaspora and Western Left [01:32:59 – 01:37:19]
Rojava and the Syrian Revolution [01:37:19 – 01:41:56]
Better Practice in Solidarity with people in Syria and Lebanon [01:41:56 – 01:53:38]
Announcements
Michael Kimble Benefit
Last week we announced a fundraiser for Michael Kimble. Because of issues with the platforms, the fundraiser for Michael Kimble’s legal benefit to help raise money for his fight to get him released from prison has been moved. Now you can find it at ActionNetwork.org/Fundraising/Support-Michael-Kimble . Because the fundraiser had to be moved a couple of times, some of the initial push to get word out and initial donations may be irreplaceable. So, folks are asking for an extra push to help rasie this money to get our comrade out and organizing on the outside after 33 years behind bars.
BADNews February 2020 (#31)
This month, the A-Radio Network released it’s monthly, international English-language podcast featuring voices from anarchist and anti-authoritarian radio shows, pirate stations and podcasts from around the world. The episode is up at A-Radio-Network.org by clicking the B(A)DNews. If you’re interested in joining the network or learning more, info’s up on that site.
This week we have two segments, an interview with an Anarcha-Feminist organizer in San Salvador, El Salvador on the situation there, followed by Mitch of Red Strings And Maroons podcast on the upcoming Militia demonstration on MLK Jr. Day, January 20th, 2020 in Richmond, VA.
Elisa on GANA Govt in El Salvador
[starts at 00:04:54]
First, you’ll hear my conversation with Elisa, an anarchafeminist in San Salvador, El Salvador, talking about the new neo-liberal government of Nayib Bukele’s GANA party, repression, immigration, relation to the US and anarchist organizing there. More on her work at ConcienciaAnarquista.NoBlogs.Org and a Spanish version of this audio is available at our website.
First up, some prison rebel Jason Renard Walker. Jason had his contacts book stolen by prison staff and has been moved. He’s asking folks who have been in contact with him (or any other comrade) to reach back out to him with a letter as he’s getting situated in his new spot. You can read Jason’s writings up at SFBayView.com by searching his name. You can write him at:
Jason Renard Walker #1532092
McConnell Unit
3001 S. Emily Dr.
Beeville, TX 78102
Delbert Africa
Just got the news that MOVE 9 prisoner Delbert Africa has been released! Now it’s time to get the remaining co-defendant, Chuck Africa and their supporter Mumia Abu-Jamal out as well. #FreeThemAll!
Marius Mason
Marius Mason, an anarchist, labor organizer and trans prisoner who was sentenced to 22 years for ELF activities that led to no harm of humans or other animals has an upcoming birthday on January 26th. You can learn about how to write him or see his book wish list up at SupportMariusMason.org
Phone Zap for Hunger Striking Prisoners at Central Prison, NC
From Atlanta IWOC:
Description:
Sixteen folks incarcerated at Central Prison in Raleigh, NC are going on a hunger strike starting Monday January 20, 2020 as an act of comradery to the 200 prisoners being tortured in Unit One (a mental health unit). They need your help to make the calls on Monday, January 20th. And if you have the time thereafter, call any other day you can until their demands are met and those sixteen hunger strikers can eat again.
Background:
In Unit One at Central Prison, guards are daily using chemical mace against both (level 2) mental health prisoners who receive psychiatric help and (level 3) mental health prisoners who take psychotropic medications. Guards are trigger happy and deploy an excessive amount into the prisoner’s small cell at the slightest disagreement. Pursuant to Chapter F Section 1504 Procedure (d):
“An officer is prohibited from using force solely as a result of verbal provocation. An officer shall not use force against an offender who has abandoned his/her resistance or who is effectively restrained. The use of force as punishment is strictly prohibited.”
Furthermore, these prisoners attend a group therapy session every Monday but while these prisoners are in group, Unit One’s guards destroy the cells of these prisoners by searching their cells and throwing their personal belonging all around the cell. This is done to deter the prisoners from attending group, discouraging them from receiving treatment.
Medical staff continue to show deliberate indifference to the needs of the prisoners housed on Unit One. Several prisoners are not receiving their self-meds (medications given out monthly that prisoners keep in their cells, these meds are but are not limited to blood pressure meds and high cholesterol meds, etc.). To receive these meds, the prisoner submits a medication refill request. The medical staff has neglected to submit the requests therefore leaving several prisoners without their meds.
It takes months to be even seen by medical staff when a sick call is submitted. Prisoners are not receiving adequate healthcare. Prisoners are compelled to endure illnesses for months before being seen by medical staff.
This medical neglect and excessive use of force towards the most vulnerable population in Central Prison is cruel and unusual torture and a human rights violation.
These sixteen brave and selfless activists imprisoned in Central Prison are taking a stand for those in Unit One who are mentally incapable of making these demands, by way of a hunger strike. This is a humanitarian display of unity for those inside who face injustice by the very same who face injustices enslaved right there with them. This solidarity is inspiring. Please help them to expose these human rights violations and meet their basic, humanitarian demands by joining the phone zap and calling in to amplify their voices!
Suggested script and demands:
I am aware that Central Prison’s guards and medical staff are directly torturing the prisoners and there are 16 hunger strikers exposing these human rights violations that will not eat until the following issues are addressed:
The excessive use of chemical mace on prisoners who have not been a threat to staff or others.
Stop the targeted searches of mental health prisoners who attend weekly group on Unit One. We know that this is an attempt to discourage from attending group to receive treatment.
Address the deliberate indifference shown by medical staff not refilling prisoners’ self-meds and neglecting to answer sick calls within a timely manner
Who to call:
(919) 733-0800 Central Prison, Request to speak with Deputy Warden Steven Waddel, Unit One Manager Tenbrook, and/or medical personnel.
(919) 838-4000 DPS Office; Request to speak with Commissioner Todd Ishee and/or Dr. Gary Junker
Hot tips:
You don’t have to give your name or any other information if you don’t want to.
Entering *67 before any number may block your caller ID.
Don’t worry about anyone giving you the runaround, not getting through or having to leave a message. Just pursue it to the point that you can. We are calling to apply pressure and every call counts.
TFSR is also excited to be a member of the A-Radio Network of anarchist and anti-authoritarian radios. Check out our website or social media streams for the latest episode of our monthly, English-language news roundup from anarchists around the world, BADNews. This month with anti-repression updates about the Park Bench 3 case from Hamburg, steampunk anti-eviction activism from Berlin, support for Chilean uprising prisoners, updates from the not-so-united United Kingdom and anti-repression, prisoner solidarity, labor organizing and squat struggles from Greece’s two largest cities.
A playlist will be available soon (Sunday), on the post on our website when we distribute the radio-friendly version of this chat, but here’s a breakdown of tracks:
Manu Dibango – Soul Makossa
Declive Repunknante – Capitalista Canibalista [starts at 00:25:27]
Nos complace presentar una conversación con una compañera feminista anarcha, Elisa, en San Salvador, El Salvador. Elisa comparte sus puntos de vista sobre el régimen neoliberal del partido GANA de Nayib Bukele que asumió la presidencia en febrero pasado, la relación de El Salvador con los Estados Unidos, el gobierno anterior del FMLN, la inmigración y la organización anarquista.
Más informacion sobre la organización suya en ConcienciaAnarquista.NoBlogs.Org, Comuna Estudiantil Libertaria y el Kolectivo San Jacinto. Bienvenido a The Final Straw Radio, soy uno de los anfitriones, Bursts. En general, solo producimos nuestro podcast y programa de radio semanal en inglés, pero, gracias al apoyo de la comunidad en la traducción y transcripción, presentamos esta conversación en español. Una versión en inglés, junto con 10 años de nuestra radio está disponible en TheFinalStrawRadio.noblogs.org.
Anarchism In El Salvador: An Anarcha-Feminist Perspective
We are happy to present a conversation with an anarcha-feminist comrade, Elisa, in San Salvador, El Salvador. Elisa shares her perspectives on the neo-liberal regime of Nayib Bukele’s GANA party which took the presidency last February, El Salvador’s relation to the US, the former FMLN government, immigration and anarchist organizing. We generally only produce our weekly podcast and radio show in English but, thanks to community support in translation and transcription, we present this conversation in Spanish here. The full script follows in both English and Spanish as well. More information on the projects Elisa mentions can be found at ConcienciaAnarquista.NoBlogs.Org, the Libertarian Youth Commune and the San Jacinto Kollective (Comuna Estudiantil Libertaria and Kolectivo San Jacinto).
A script in English follows the Spanish and the English audio can be found in our January 18, 2020 episode of TFSR.
. … . ..
Guión en Español
TFSR – Te puedes presentar a nosotros y decirnos tus pronombres preferidos por favor? Te identificas con algunas posiciones políticas o trabajas en algún proyecto que te parece relevante a esta conversación?
Elisa – Hola, agradecer este espacio y un saludo a todas las personas que nos están escuchando, mi nombre es Elisa, soy de El Salvador, mi pronombre preferido de género es ella y pues me identifico como anarcofeminista, estoy en proyectos como un colectivo Agrupación Conciencia Anarquista y también en la Colectiva Ni Una Menos El Salvador
TFSR – Ya pasó casi un año desde las elecciones en El Salvador pusieron el partido GANA en poder ejecutivo. Para lxs que no saben, puedes describir el sistema política salvadoreña para dar contexto?
Elisa – Comentar un poco acerca del poder en El Salvador está distribuido en el órgano legislativo, ejecutivo y judicial, dentro del órgano legislativo es unicameral, tenemos 84 diputados, las elecciones se realizan para diputados cada tres años y para presidente cada cinco años, este año tuvimos las elecciones para presidente, en las que queda como ganador Nayib Bukele con el partido político GANA, este partido político surge de las personas que salen del partido ARENA que es el partido de derecha que estuvo gobernando anteriormente a los dos períodos del FMLN. Nayib Bukele también formó parte del FMLN, él fue expulsado y debido a que su partido político no pudo inscribirlo a tiempo entonces utiliza a GANA como vehículo para llegar a las elecciones y pues llega a ser presidente, ya que Nuevas Ideas que es su partido político no se pudo inscribir para las elecciones.
TFSR – Estás ubicada en San Salvador, y presidente actual Nayib Bukele fue alcalde ahí. Qué nos puedes decir de su tiempo como alcalde y la condición de la ciudad. Qué son sus prácticas políticas? Reflejan las posiciones de GANA?
Elisa – Nayib Bukele fue alcalde de la capital de San Salvador con el FMLN y anteriormente para Nuevo Cuscatlán que es una municipalidad cerca en las afueras de la capital y pues en cuanto al trabajo que hizo como alcalde habían algunas irregularidades en cuanto a por ejemplo en San Salvador tenía un mercado que se está alquilando, se hizo un contrato para 25 años en el que se va a pagar mucho más del valor que tenía el edificio, se hizo una investigación debido a esto porque no había un valúo, no se realizó un valúo del edificio y pues en cuanto a otras cosas, el mercado pues lo que buscaba como muchos de los vendedores y vendedoras ambulantes que hay en el centro histórico de San Salvador tienen sus ventas en la calle lo que hace pues muy difícil el tráfico y era como reubicar a esas personas en el mercado pero tampoco es tan grande como para que tenga la capacidad para albergar a muchas de esas ventas y habían también reclamos de estas vendedoras vendedores porque realmente no hay una afluencia tan grande de compradores y pues realmente no funcionaba y otras de las cosas que ha hecho es más que todo a nivel estético, la recuperación del centro histórico con cooperación española también cooperación de Estados Unidos que ha invertido en la remodelación de un gran parque que está en la capital cerca del centro histórico que es el Parque Cuscatlán pero es entregar también a Fundaciones la administración de estos parques es decir un poco como ir privatizando estos espacios que son públicos y que son tan necesarios para el esparcimiento.
En cuanto a lo de las ventas ambulantes también, se han dado varios casos que han sido públicos en los que se han encontrado a varios políticos que han tenido reuniones con las pandillas y para anteriores administraciones de la capital siempre ha sido uno de los puntos difíciles lograr como desplazar o recolocar a esas ventas en otros lugares, hay una gran presencia de pandillas, es decir el centro histórico está controlado por las pandillas están unas zonas específicas de cada pandilla entonces al igual que estos casos que han salido a la luz pública de estas negociaciones que se han dado para apoyo en las elecciones entonces también se presume que como es posible que Nayib Bukele haya logrado hacer un poco de este reordenamiento si se supone que debe haber tenido algún tipo de negociación con las pandillas.
También en cuanto a cuando fue alcalde de Nuevo Cuscatlán como mencionaba que es una zona que está ya a las afueras de la capital y se vio cómo permitió porque en esa parte hay muchas empresas y también las personas que viven ahí tienen un nivel económico mayor y se vio cómo beneficio a empresas porque ahí se han dado muchos permisos ambientales para realizar residenciales nuevas, se ha deforestado bastante esa parte que anteriormente conservaba bastante vegetación que era cuando uno sale ahí porque sale, es la carretera que va hacia el Puerto de La Libertad entonces era una zona con bastante vegetación y se vio cómo facilitó a las empresas permisos ambientales para construcción.
Como parte integrante del partido GANA creo que sí tiene posiciones similares, un partido que como decía surge del partido ARENA y que vemos como pues ha estado siempre en beneficio de empresas, empresarios, él Nayib Bukele viene de una familia de empresarios entonces creo que sí es similar su posición a la del partido.
TFSR – Cómo son los servicios sociales y la responsividad democrática del gobierno debajo de GANA?
Elisa – El gobierno de Nayib Bukele empieza, toma posesión en junio y vemos cómo en estos seis meses ha endeudado más al país con préstamos, ahora van dos mil millones y pues vemos que se ha invertido más que todo en el plan de control territorial que es el plan que está implementado en el tema de seguridad contra las pandillas, vemos cómo se han militarizado las calles, han salido más militares a las calles, se hacen patrullajes de la policía y el ejército pero sí han salido más militares a las calles, hasta agosto de este año habían 7300 efectivos militares en las calles y se pretendía llegar a incluir 3000 más a enero del próximo año. También en julio se tuvo una visita de la Guardia Nacional de Masachussets con la que se pretendió tener acercamiento y algún tipo de relación para apoyo en este Plan de Control Territorial y también estaban haciendo como esta visita porque se pretende tener una base de operaciones en el 2021 con respecto siempre a este apoyo que se le daría al ejército en el plan de seguridad. Se ha visto como este Plan de Control Territorial pues no está funcionando a pesar de que el presidente dice que han disminuido los homicidios pero en realidad están aumentando las desapariciones, también se habla de que se están encubriendo algunas cifras, con los gobiernos anteriores en los que se tenía también la presencia del ejército en las calles pues hay investigaciones periodísticas y de instituciones de derechos humanos en las que se ven las violaciones que han ocurrido y asesinatos extrajudiciales por parte de la policía y el ejército. También por ejemplo dentro de los últimos días se ha visto como han aumentado los feminicidios también hay transfeminicidios que no ha habido ningún denuncia por parte del presidente, no ha hecho ningún comunicado referente a esos crímenes de odio y también vemos como en el presupuesto para el próximo año se ha reducido en el presupuesto aquel dirigido para las instituciones que tienen atención para mujeres también se eliminó la Secretaría de Inclusión Social que tenía programas con jóvenes, para la comunidad LGTBI también se ha reducido en cuanto a salud hay un programa que estaba muy enfocado a la prevención para las áreas rurales que eran los ecos comunitarios que se ha reducido, también se ha eliminado el programa de alfabetización que se tenía, se reduce también el subsidio del gas, el programa como decía de jóvenes se reduce en un 23%, también la eliminación de becas y pasantias juveniles y por otro lado se ve como hay un aumento en la publicidad, un aumento de 22 millones en el presupuesto y cómo está la evasión de impuestos de las empresas de 600 millones para el otro año sólo van a pagar 100 millones y del presupuesto los hogares van a estar pagando el próximo año en impuestos 3300 millones mientras que las empresas sólo 1600.
TFSR – Como anti-autoritario, anticapitalista, y feminista puedes reflexionar en las diferencias y similaridades entre el gobierno del presidente anterior, Salvador Sánchez Cerén del partido de la izquierda FMLN, y el gobierno de GANA durante su primer año en poder?
Elisa – Con digamos la similaridad o la diferencia que hay entre el gobierno de el FMLN y el gobierno de Nayib Bukele pues veía un poco lo que mencionaba de la militarización, vemos como así como el FMLN criticaba a ARENA cuando sacó al ejército a las calles pero el FMLN siguió usando el ejército, ahora Nayib Bukele también incluso ha sacado más militares a las calles, vemos que la represión es parte de ambos gobiernos.
Lo que pasó un poco con el gobierno del FMLN fue que cuando gana las elecciones en el primer gobierno del FMLN en el 2009 el movimiento social estaba apoyando y por eso es que gana porque se quería sacar a ARENA del gobierno entonces se da una baja en el movimiento social porque se esperaba que iba a haber más cambios de lo que hubo, se esperaba mucho más de estos dos gobiernos del FMLN, si hubo algunas mejoras en cuanto a programas sociales, por ejemplo en educación se implementa lo del uniforme escolar que sirve para las escuelas públicas para que los estudiantes puedan tener el uniforme que utilizan, que antes era parte del gasto que tenía que tener las familias también la parte de una merienda, que le llaman vaso de leche pero se les da como una merienda, una comida, en la escuela. También en salud se tiene un poco, se eliminan cobros que anteriormente se hacían para acceder a los hospitales públicos también en las escuelas se daba una cuota que tenían que pagar que se eliminó, en la parte de educación el programa de alfabetización que ahora con Nayib Bukele se elimina esto, también con la parte de los paquetes agrícolas lo que se empezó a hacer con el gobierno del FMLN es comprar a cooperativas la semilla porque también acá hay un monopolio de la semilla, es dueño un expresidente de la semilla y todos los insumos agrícolas que entran, él tiene ahí su empresa que hace esto entonces con Nayib se han eliminado algunos de estos paquetes agrícolas pero con el FMLN se ve que no se busca romper con este sistema neoliberal sino que es seguir ese mismo patrón. Debido a esto hubo un disgusto de la población porque se esperaban cambios mayores a nivel social, por ejemplo lo que no hizo el gobierno del frente que habría sido un poco aportar a disminuir esa desigualdad que existe por ejemplo con los datos del presupuesto 2020 que son los hogares los que aportan más impuestos, lo que no cambió el gobierno del FMLN fue esa recaudación fiscal y vemos cómo también no hubo apertura a críticas porque las personas que eran críticas al partido a lo que estaba haciendo no se permitía, esto hizo que hubiera mucho disgusto por parte de la población, las bases fueron olvidadas, esas poblaciones más necesitadas, como la mayoría de partidos políticos sólo se buscaban para las elecciones para que dieran un voto pero realmente no hubo interés de organizar a las personas, de que sean más independientes, no hubo ninguna voluntad hacia eso.
Entonces lo que pasó también con cómo llega Nayib Bukele a ganar es a través de que tiene bastante presencia en redes sociales y vemos como por eso en el presupuesto tiene un aumento porque se ha movido bastante con publicidad, él tampoco ha llegado a visitar tanto a las comunidades si no más bien lo ha manejado a través de redes sociales y cómo también no sólo en el país sino a nivel internacional se está viendo bien. No todas las personas que lo siguen son personas reales porque también se veía como se han hecho perfiles falsos para tener posición en la opinión pública pero no es tan real pero sí hay personas que sí lo siguen apoyando pero vemos como toda esta parte que quizás había un poco de avance en cuanto a lo social se ha venido dando un retroceso.
TFSR – El gobierno de Bukele ha creado una relación con la administración de Trump en EEUU. Con respecto a la inmigración, nos puedes describir la relación entre los dos países y lo supuesto estatus de ‘tercer país seguro?’
Elisa – Con las relaciones que hay con EEUU ya hablaba un poco de cómo hay apoyo militar, en las visitas que se han dado pues lo ha llamado su amigo que es un presidente muy cool a pesar de como se ha referido Trump a nuestros países entonces vemos como hay ese acercamiento, también es una total sumisión creo, incluso la canciller antes de que tomara posesión el gobierno, se le preguntaba cuáles iban a ser las relaciones y dijo una frase: como vamos a morder la mano que nos da de comer entonces es preocupante, es como dejar totalmente abierta la intervención de EEUU y ahora con el tema del tercer país seguro es para evitar toda la migración hacia EEUU, se dice que los tres países del triángulo Norte, Guatemala, Honduras y El Salvador, las personas que quieran solicitar asilo a EEUU puedan hacerlo en estos países y es totalmente contradictorio porque vemos que la migración va desde estos países, no son países seguros, las personas están huyendo de sus países, por toda la situación económica, social que hay y no hay esas posibilidades para dar a las personas que viven en esos países mucho menos a personas que están buscando asilo entonces es permitir a EEUU lo que decía Trump que quería poner un muro para evitar las migraciones pues lo está haciendo de otra forma.
TFSR – No se puede hablar de la inmigración entre Estados Unidos y El Salvador si no se menciona la tragedia terrible la guerra civil que duró 12 años en El Salvador de 1979 hasta 1992. Debajo de presidente de EEUU Jimmy Carter hasta Reagan, EEUU suministraba entre $1-2 millones cada día al gobierno salvadoreño para su programa de contrainsurgencia contra la población. Incluía masacres cometidos por escuadrones de la muerte entrenados por los EEUU. Puedes hablar de esta historia, cómo queda en la historia de inmigración y conflicto social en El Salvador hoy en día?
Elisa – Con respecto a esto de la migración y cómo se relaciona con la guerra civil de El Salvador, la migración que se da durante la guerra, este período en que muchas personas salen debido a la guerra después con los acuerdos de paz hay un retorno de algunas personas que estuvieron en EEUU que como migrantes tuvieron la necesidad de organizarse de alguna forma contra otras pandillas que se formaban en EEUU y es así como una parte de esas personas que son deportadas de EEUU entonces al venir a El Salvador se forman las pandillas entonces tiene una gran relación con esa migración también porque muchas de las familias están separadas, sea la madre o el padre que han migrado a EEUU y dejan a sus hijos ya sea con sus abuelas u otro familiar entonces esto también pone a la niñez y adolescencia en vulnerabilidad porque no siempre tienen un apoyo, una persona que esté a cargo o pendiente de ellas, entonces la situación también que viven, a veces son comunidades con condiciones precarias, muchas veces no tienen acceso a lo básico como salud, educación y buscan la salida en donde la encuentran que muchas veces es la pandilla entonces todo eso pues sí tiene una relación con la migración.
TFSR – Cómo se organizan lxs anarquistxs de El Salvador? Cómo se relacionan ustedes a la sociedad civil y a las ONGs? Hay alguna victoria o lección que han aprendido que quieren compartir?
Elisa – Como organizaciones anarquistas lo que hemos estado trabajando ha sido en la difusión de las ideas a partir de revistas, hemos hecho diálogos, debates, también se trató de tener un centro social en el que hubieran actividades como conversatorios, cine foros, eso más o menos. Hay organizaciones también no sólo en la capital sino en la zona de oriente y occidente del país, han existido algunos grupos, pienso que la parte del conocimiento de compartir conocimiento se ha estado dando pero muchos han estado relacionados con la Universidad por ser estudiantes o por haber salido de ahí pero se ha quedado por ser un número pequeño de personas las que se organizadas, no ha llegado a un grupo mayor de personas entonces pienso que se necesita un mayor acercamiento a comunidades, a una mayor parte de la población, a través de un conocimiento popular para acercarnos también a personas que no necesariamente hayan tenido una educación universitaria y un poco llevarlo más a la práctica, se ha hecho bastante sobre debate, conocimiento pero sí falta ponerlo más en práctica.
Con respecto a las organizaciones no gubernamentales pues los esfuerzos que hemos hecho se han hecho autogestinados, a veces con donaciones, hemos tenido donaciones de fuera para la parte de lo que habíamos tratado de hacer de un centro social pero no hemos tenido, no hemos querido tener una relación de donación con ONG’s pero por otra parte algunas personas sí trabajamos con ONG’s entonces esa podría ser la relación que hay.
TFSR – En 2015 un artículo que salió en LibCom anunció la creación de la Federación Anarquista de Centroamérica y el Caribe. Este grupo es un factor en la organización contra la reacción en El Salvador? Hay otras relaciones regionales con activistas que quieres compartir con nosotros?
Elisa – Con la conformación de la Federación Anarquista de Centroamérica y el Caribe sí como Agrupación Conciencia Anarquista formamos parte y pues se ha tratado de estar en comunicación pero no se ha logrado tener otro encuentro, sí digamos se trata de seguir teniendo comunicación pero aún no se ha logrado hacer algunas actividades en conjunto aún está pendiente de realizar el encuentro para ver realmente que actividades se pueden hacer conjuntamente.
TFSR – Cómo pueden los oyentes seguir informándose de la situación ahí en El Salvador y del trabajo que hacen tú y lxs otrxs compañerxs? Que tipo de solidaridad les ayudaría de afuera?
Elisa – Pueden buscar información de Conciencia Anarquista hay una página de Facebook también hay un blog concienciaanarquista.noblogs.org, también pueden buscar a la Comuna Estudiantil Libertaria, al Colectivo San Jacinto y pues pienso que parte de la solidaridad es visibilizar esas relaciones de interferencia de EEUU con El Salvador, dar también difusión al material, a la información de lo que está pasando acá, entonces de esa forma creo que podrían ser muestras de solidaridad.
TFSR – Tienes algo a decir a los salvadoreños en EEUU que tal vez reciban noticias de su hogar de fuentes mediocres o malas?
Elisa – Y con las personas que siguen, que están viendo las noticias de acá del país les diría que no se queden con una sola fuente porque como les decía el gobierno se está vendiendo muy bien hacia fuera pero las cosas que están pasando no se ven bien entonces les sugeriría que no se queden con una sola fuente que busquen otras fuentes de información para que tengan más material y se enteren de lo que está pasando, eso sería y muchas gracias por escucharnos.
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English Script
TFSR – Would you please introduce yourself for the audience and state your preferred gender pronouns. Are there any political positions you identify with or any projects you work on that you feel are relevant to this conversation?
Elisa – Hello, thankyou tothe space and greetings to all of the people that are listening to us. My name is Elisa, I’m from El Salvador, my preferred pronounsare she/her and, well, I identify as an anarcha-feminist. I participate in projects like the Anarchist Conscience Formation collective and also in the Not One(Woman)Less Collective.
TFSR – It is almost a year since the presidential elections took place in El Salvador, bringing the GANA party to executive power. For those of us who don’t know, can you describe the Salvadoran political system for context?
Elisa – To say a little aboutgovernment power in El Salvador, it’s distributed between the Legislative, Executive and Judicial branches. The Legislative branch is unicameral with 84 representatives elected every 3 years and a president every 5 years, 2019 having been the most recent presidential election. In that election, the winner was Nayib Bukele of thepolitical partyGANA (an acronym meaning to gain or earn or win), a party arising from former members of the rightist ARENA party that had been in power prior to the last two election cycles of rule by the leftist FMLN party. Nayib Bukele was formerly of the FMLN and was kicked out and because he didn’t have time to register his own political party, Nueva Idea (or New Idea) in time for elections he used GANA as a vehicle for his candidacy in the elections and therefore arrived at the presidency with GANA.
TFSR – You’re in San Salvador, the city that president Nayib Bukele was formerly mayor of. What can you say about his time as mayor and the condition of the city? What are his political practices? Do they reflect the positions of the GANA party?
Elisa – Nayib Bukele was the mayor of the capital, San Salvador, while a member of the FMLN and formerly mayor of Nuevo Cuscatlán, which is a city on the outskirtsof the capital. In time, his record as mayor began to show irregularities. For instance, during his time as mayor of San Salvador, there was a market that was renting its space which signed a 25 year rent contract but the payment would be of much greater value than the worth of the building. There was aninvestigation made to assess the worth of the building among that showed that it didn’t have the value being paid for it. Butit turned out that what he was looking for was a place to house San Salvador’s many street vendors.A thing to know about San Salvador is that the traffic is very bad in the historic city-center because the streets are filled with vendors and Bukele’s plan was to move the vendors into the building. But when I investigated this, I found that there was not room for many of the vendors to relocate inside and anyway not very many of the vendors had begun renting spaces in the indoor market. Other things he has done are mainly limited to aesthetic changes around the capital’s historic district, the recuperation of the district has taken place with the financial support of Spain and the US in order to remodel the large park in the center of the city, Cuscatlán Park. Seeing how the administration of the park has been handed over to large foundations gives some sense of how the privatization of public space–public space that is very important for day-to-day recreation–is happening here.
In the case of open-air sellers, there are reported various public cases of politicians having closed door meetingswith street gangs.Former administrations of San Salvador have always tried very hard to find ways to displace and relocate those street vendors. The gangs are very present, which is to say that the historic district of San Salvador is controlled by street gangs, each gang having it’s own zone. As the public has become aware of these cases of public officials and gangs coordinating in support of elections, it is safe to assume that Nayib Bukele had his hands in these negotiations, and this explains how he has been able to implement some of the reorganizing of the city center.
As to his time as mayor of Neuvo Cuscatlán, it was mentioned that it sits on the outskirts of the capital. His administration was seen to be permissive, the area having many businesses and the residences of many rich people. We can see thatNayib Bukele’s government benefittedmany businesses by giving environmental permits, allowing deforestation of formerly conserved and protected areas followed by the building of new housing. This area along the road to Puerto de la Libertad was lush with plant-life and now has been given over to the businesses holding environmental construction permits.
As an integral part of the GANA Party, I believe that yes, he has similar positions to the party, a party that I have told you arose from the ARENA Party and that we see has stated it functions for the benefit of businesses and business owners, Nayib Bukele came from a family of business owners. Therefore, I think it should not be surprising that the he holds that same perspective as the party does.
TFSR –How has GANA affected the social safety net and democratic responsiveness of the government since taking office?
Elisa – The government of Nayib Bukele came to national power in June and we see have in these six months how he has driven the state into debt with loans, to the tune of two billion dollars. Most of this has beeninvested in the Territorial Control Plan, the security plan implemented to handle the problem of the street gangs. We can see that the streets have become militarized, more soldiers have gone into the streets. ByAugust of 2019 there were 7,300 soldiers in the streets and it has been announced that another 3,000 will join them at the turning of 2020. Also, in July there was a visit from the Massachusetts National Guard with the intention of developing a relationship of support for the Territorial Control Plan here. They intend to build a permanent base of operations by2021for implementing the security plan that will behanded over to the military.
The president has claimed that the Territorial Control Plan is working because the reported homicides in the country have decreased, however the reality is that disappearances have increased with the military in the streets under past governments and continuing. Journalists are investigating reports that the government is faking the statistics and NGOs are reporting about human rights violations and extrajudicial killings perpetrated by police and the army. In recent days we have seen an increase in femicides as well as the killing of trans women or transfemicides and yet the government has made no public note of these hate crimes. In fact, we see a decrease in funding in next years proposed budget for institutions supporting womens care. The Secretary of Social Inclusion has reduced funding for programs for the youth,whilehealth support for LGBTI communities and the system of preventative medicine for rural commmunities (including paying for doctors travels) havealsosuffered deep cuts. Additionally, there was the elimination of literacy programs, and reductions in gas subsidies… The program for youth I mentioned was reduced by 23%, along with the elimination of scholarships and youth internships. Simultaneously there was an increase in state advertising budgets by $22 million. There was effectively tax evasion by companies of $600 million the other year, they only paid $100 million. Next year, households will pay $3.3 billion in taxes while businesses will only be paying $1.6 billion.
TFSR – As an anti-authoritarian, anti-capitalist and feminist, can you reflect on the differences and similarities between presidential rule by former president Salvador Sánchez Cerén of the leftist FMLN party and the GANA party in their first year in office?
Elisa – While speaking of the similarities anddifferences between the governance of the FMLN and the government of Nayib Bukele, well we see many of the same things. We saw how the FMLN criticized ARENA for taking the army into the streets but the FMLN continued using the army in the same ways. Now Nayib Bukele also has increased the number of soldiers inthestreets. We see that repression is a part of both governments.
What happenedwith FMLN was that when they won the elections their first time in 2009, social movementsweresupportiveof their campaignbecause there was a desire to kick ARENA out of the government. In the wake of their victory,the power ofsocial movements decreasedbecause people expected large changes to be implemented by the FMLN than materialized. And there weresomeimprovements in social programs, for example in education students were given uniforms to use because before they had to pay for their own. Also there was a snack provided forstudentsduring the school day. They eliminated existing charges for access to public hospitals. The literacy program, whichI mentioned thatNayib Bukele has eliminated,was also implemented during this time. A similar thing happened withthe agricultural packages, which started with the FMLN government purchasing seeds from agricultural cooperatives because there is a seed monopoly here. A former president holds the seed monopoly and now Nayib Bukele has resumed business with the former president and has eliminated some of these agricultural packages.
Whatthe FMLN could not do wasto break with the Neoliberal economic system, which is what continues to this day. Because of this, disgust developed in the population which had hoped for large scale social changes. For instance, one thing the government didn’t do from the beginning was to diminish existing inequality. The budget for 2020 that has households contributing so much more in taxes is possible because the FMLN did not recalibrate the tax collection system. There was no room for criticizing the FMLN, it wasn’t open to it. This built resentment from the population, from it’s forgotten power base, the most needy of the population. Like most other political parties, it only sought votes for the election. But, really, they weren’t interested in organizing people to become more independent, that was not the will of the party.
So then what happened with Nayib Bukele, was that he was able to win by means of a significant presence on social media. We can even see that in the current budget he has given himself a raise, and this is possible through a large advertising effort. Really, he hasn’t even done many actual visits to the communities in the country, but he has directed support and positive coverage through social media, not just here in El Salvador but on an international level. Many of his followers on social networks aren’t even real people. You can rather easily see that they’re fake profiles, but nevertheless this has a real impact on public opinion. With all of this we can see that what appears to be a small social advance with FMLN can bring someone like Bukele who is a genuine step backwards.
TFSR – Bukele’s government has built a relationship with the Trump administration in the U.S.A. At least as concerns immigration, can you describe the relationship between the two countries and the so-called ‘third safe country’ status?
Elisa – Concerning the relations with the US, I have already spoken a little about military support. In visits that have taken place Bukele has called his friend a very cool president, in spite of what Trump has said about countries like ours. I believe it’s a case of total submission, actually. Even the Chancellor, before the current government took the office, was asked what the relationship was going to be like and retorted with the question, “How are we going to bite the hand that feeds us?” It is worrying, like leaving the door completely open to US intervention. And now with the theme of “Third Safe Country” so as to avoid all immigration to the US, it is said that the three countries of the Northern Traingle (Guatemala, Honduras and El Salvador), that the people seeking asylum from the US can do it from within these countries. And that is totally contradictory the immigrants who are escaping these countries are leaving precisely because they are not safe countries, people are fleeing their countries for all of the political and social situations that there are. So this letsthe US prevent immigration,and while Trump is talking about building a wall, this is building a wall by another means.
TFSR – Talk of immigration relationships between the United States of America and El Salvador would be lacking greatly if it did not mention the terrible tragedy of the 12 year civil war in El Salvador from 1979 until 1992. Under U.S. president Jimmy Carter and continuing through Reagan, the U.S. began supplying between $1-2 Million per day to the Salvadoran government for it’s counterinsurgency against the population, including massacres by government allied, US trained death squads. Can you talk about this history, how it fits in to the story of immigration and the state of social conflict in El Salvador today?
Elisa – With respect to immigration and the relation to the Salvadoran Civil War, during this periodmany people were forced to flee. After the the peace treaty was signed,some people returned to El Salvador that had been in the US,others were eventually deported. Of all these people who returned one way or another,some had had to defend themselves from street gangsin the U.S.by forming their own gangs while they were there. These gangs were later reconstituted here, so yes, there is a big relationship here between migration and street level gang violence. Migration also resulted in separation of manyfamilies. Sometimes it was the mother or the father that had immigrated to the US and left their children with their grandparents or other family members. This mademany kids and adolescentsvulnerable since theydidn’t have support, any caretaker. They had to live, sometimes in precarious communities, many times without access to the basics like healthcare, education and are looking for an exit wherever they can find it. Many times that security is in the gang. So, all of this has a relationship to immigraiton.
TFSR – What sort of organizing are anarchists in El Salvador doing? How do y’all relate to civil society and NGO’s? Are there any victories or lessons learned that you’d like to share?
Elisa – As to anarchist organizing, we have been working to disseminate ideas via magazines, we have hosted dialogues, debates. We have also tried to have a social center where there could be activities like conversations, film forums, that sort of thing. There are also organizations outside of the capital, including in the eastern and western parts of the country. I think that the sharing of knowledge has been taking place but much of it has been among students in relation to the University and even upon graduation only speaking with other students, with the result being that their groups remain small. It must reach a greater part of the population. So, I think that a community approach to organizing from a popular knowledge standpoint is needed to reach a larger population, people who may not have a university education.Additionally, there’s the challenge of putting knowledge into practice. Muchhas been done by way of debate, learning, but there is a lack of ideas beingput it into practice.
With respect to Non-Governmental Organization, well the power that we have built has been through self-organization (autogestion), sometimes with donations. We have had donations from abroad at times, for instance when we were trying to build a social center. We haven’t wanted to have a reliance on NGO’s but on the other hand, yes, some of our people have worked with NGO’s. So, that could be said to be our relationship.
TFSR – In 2015, an article in LibCom announced the creation of Anarchist Federation of Central America and the Caribbean. Does this factor into organizing in El Salvador against the reaction? Are there other regional relationships with activists that you’d like to share about?
Elisa – Yes, the Anarchist Conscience Association that we formed is a part of AFCAC and it has tried to be in communication but there has not been another AFCAC gathering since 2015. Yes let’s say it is about continuing to have communication but we have not yet been managed to do many activities together. As we wait to see if we can put together another AFCAC gathering, we have yet to see what activities can really be done together.
TFSR – How can listeners continue to inform themselves on the situation in El Salvador and the work that you and other comrades are doing? What sort of solidarity could be helpful from abroad?
Elisa – Y’all can look up information about the Anarchist Conscience group. There’s a facebook page and there’s also a blog at concienciaanarquista.noblogs.org. You can also find the Libertarian Student Commune and the San Jacinto Collective (Comuna Estudiantil Libertaria and Colectivo San Jacinto). And, well, I think part of solidarity is making visible the interferences of the US in El Salvador, distributing material about this, about what’s going on here… So I think that’s a form that y’all could demonstrate solidarity.
TFSR – And are there any words for Salvadoran people in the United States maybe hearing about news from their home from mediocre or bad sources that you’d like to share?
Elisa – For those of you who are following things, who are seeing the news from here, I’d tell you to not stick with a single news source. Like I said, the government is selling itself really well with the media to those outside the country, but the things that are happening here don’t look good. So I’d suggest to not stay with one single news source. Look for multiple sources of information so you can have more to go through and find out what’s going on. I guess that’d be it, and thank you very much for listening.
This week on The Final Straw we feature a chat with a translator of the Anarchist Union of Afghanistan and Iran to share perspectives from membership in Iran and abroad about resistance to the regime from within, solidarity from abroad, the impact of US Sabre-rattling.
An inspirational movement arose out of the Cold War period among anarchists who found themselves on either side of the international chess-board. In the US this was called Neither East Nor West. The movement published a journal called On Gogol Boulevard, which after 1990, lived as a column in Profane Existence (an anarcho-punk journal), Fifth Estate and other journals. This project seems to have existed for about 15 years, from 1980 to 1994. The Final Straw lost the opportunity a few years ago to interview a New Yorker deeply engaged throughout this project, Bob McGlynn, when he passed away. He was obviously not the only person involved, but sharing his experience and story is a missed opportunity on our part. A link to an article that McGlynn penned about the project will be linked in our show notes.
Today, we find ourselves as anarchists in the USA, 20 years into the so-called War On Terror. This war of destabilization has targeted criminalized populations in within the U.S. borders and has had massively violent and deadly consequences across the globe. What we call a War, for lack of a better word, serves to destroy, enslave, maim and kill animals, human and non-human, around the world. And throughout the whole of this 20 year period a constant boogey-man has been that of the Iranian state, whose people have lived under the varying pressure of US-led sanctions. The US war machine hovers close to shifting from it’s regional proxy wars and an active war with Iran as the Trump regime’s rhetoric and economic policy close around the throats of the Iranian people.
In the interest of international solidarity and understanding and the spirit of the Neither East Nor West, we are quite pleased to be having a conversation with people from the Anarchist Union of Afghanistan and Iran. In this conversation we’ll be learning about Iranian struggles and what solidarity from the West might look like. We hope that in the future we can talk more about the impact of the 20 years of war on the peoples of Afghanistan perpetrated by the US government and it’s allies and the work of anti-authoritarians on the ground.
More than 2000 people have been arrested on charges related to the Chilean uprising. To raise funds for arrestees mounting legal fees, comrades in Santiago had the idea to organize an international tattoo party fundraiser to raise money for legal funds and increase the coordination across territories. The date will be February 15th. Currently, events in Santiago and Atlanta GA have signed on and we are waiting for confirmation from Valdivia and Punto Varas. A flyer announcing the international tattoo party is forthcoming with more details on how we can link up the different events. The idea is to cross promote the different events to build a broader network, showcase different tattoo artists, and take advantage of our our shared capacity across territories.
Deadline to sign on is February 1st, email tatuajessinfronteras@protonmail.com to get involved
Solidarity w Greek Antifascists
Comrades abroad are doing a campaign for the persecuted antifascists that are charged for the attacks of the offices of the greek fascist party, they will have to gather 30000 until 17/1. Show solidarity support/spread it!
Check out the support site for Chip Fitzgerald, Black Panther activist in the California prison system for 50 years now. Chip is an elder who has suffered a stroke inside prison and is sometimes confined to a wheelchair, often uses a cane and is the longest held Black Panther prisoner. He has served 3 times the usual sentence served for folks convicted of similar crimes and has been denied parole over a dozen times since he became eligible in 1976. More on his case and how you can help to bring this aging revolutionary home is up at https://www.freedom4chip.org/
Transcription of the interview with a member of AUAI
Thanks to A-Radio Berlin for the transcription. German translation available soon via that project.
TFSR: Today, we find ourselves as anarchists in the USA, 20 years into the so-called ‘War on Terror’. This war of destabilization has targeted criminalized populations within the US borders and has had massive violent and deadly consequences across the globe. What we call a war, for lack of a better word, serves to destroy, enslave and maim animals, human and nonhuman, around the world. And throughout this whole 20 year period, one of the constant boogeymen has been that of the Iranian state, whose people have lived under varying pressure from US-led sanctions. The US war machine hovers close to shifting from its regional proxy wars to an active war with Iran, as the Trump regime’s rhetoric and economic policy close around the throats of the Iranian people. In the interest of international solidarity and understanding and the spirit of ‘Neither East Nor West’, we’re quite pleased to be having a conversation with a translator from the Anarchist Union of Afghanistan and Iran. In this conversation, we’ll be learning about Iranian struggles and what solidarity from the West might look like. We hope that in the future we can talk more about the impact of the 20 years of war on the peoples of Afghanistan, perpetrated by the US government at its allies, and the work of anti-authoritarians on the ground.
So, right now I’m speaking with a translator from the Anarchist Union of Afghanistan and Iran. Thank you so much for agreeing to speak and do you want to introduce yourself further than that?
AUIA: Thank you for having me. And no, that’s adequate, thank you.
TFSR: Can you talk about the makeup generally of the Anarchist Union of Afghanistan and Iran and what its aims are? Like, why does it include both of those territories and not others and what are the unifying principles of the Union?
AUIA: The Union is composed of the ‘Anarchist Era Collective’, which is a community of anarchists from Afghanistan and Iran, operating both inside and outside of the respective countries, ‘Aleyh’, an anarchist group based out of Afghanistan and the ‘Revolutionary Radical Anarchist Front’ who is based in Iran. Our members are about two thirds in Afghanistan and Iran and one third outside of them. With many of those in Europe, Canada, and the United States. The vast majority of our new members are recruited from within Afghanistan and Iran. The reason why it is those two countries is because they share Persian as a lingua franca, referred to as Farsi in Iran, or Farsi and Dari in Afghanistan. Peoples in these territories as well share similar struggles and the states of the respective countries and the political elites share commonalities as well. We have many points of unity, though one thing to know is that we are open to all anarchists, except pacifists, sectarian religious anarchists and those who call themselves so-called ‘anarcho-capitalists’. Due to different situations on the ground in Afghanistan and Iran, we embrace a multitude of different strategies and except many different tendencies of anarchists, depending on the situations that they face.
TFSR: Can you give an explanation very briefly, of why – I can understand why an-caps, because they are not real, and partisan-religious anything wouldn’t be able to work with other people without those other people turning to their side, so that makes sense. What is it about the pacifist anarchists that puts them in with those other categories of groups that can’t be a part of the Union?
AUIA: Our reason for not accepting pacifists into the Anarchist Union is that pacifism does not effectively confront the state and in many ways reifies the legitimacy of the state. We also accept the necessity of armed struggle and armed self-defense, which pacifism does not encompass. But for people on the ground in the struggles and protests in Iran, it is necessary for us to use violence when necessary against the regime.
TFSR: That makes sense. So, as we’re speaking, tensions are ratcheting up between the US regime and the Irani regime. What does the Anarchist Union think about the assassination of major general Qasem Suleimani of the Quds Force, of the Irani Revolutionary Guard and how has the assassination affected living and resisting under the regime? How have people reacted to the states threatening one another?
AUIA: We are happy that Qasem Suleimani is dead and many found his death cathartic. He has been terrorizing the region in Syria, Iraq, Yemen, Lebanon, as well as in Afghanistan for quite some time and he was an important figure within the Revolutionary Guard, which unleashes domestic forces on protesters, demonstrators frequently, including the uprising in November. At the same time, we also condemn the reckless actions of Trump’s executive branch in Iraq and their self-interested strike, which served to stir up tensions in the region and bring more suffering on Iraqis and Syrians who are in the lines of fire. This recent international incident emerges from decades of conflict between opposing imperialist blocks, who are largely responsible for the wars, famines, and displacement of many people, that is so common now in the Middle East.
We believe that the death of Suleimani will not change Iran’s approach in regions that border it because his longtime deputy commander Esmail Ghaani is being appointed to replace him as commander of the Quds. As well the militia leader who was killed, al-Muhandis, his death will not end his militia or any other militia that Iran backs. On the opposite side, Iraq did request American forces leave, and many NATO operations were suspended during the last week, but there is no indication Western powers will dramatically change their policies or their presence in Iraq. So far there has been little effect on resistance under the regime. There was a day of state mourning, there were many state-mandated parades, and the regime banned any sort of protests or rallies against these.
There may be a lull due to a nationalist fervor, but it will not last long, because the economic conditions, the domestic conditions, the repression, that is forced on the Iranian people, will lead to riots and uprisings again. For this, we’re pretty certain. In Iran, the regime’s reaction has to be understood as well within the upcoming election. There is an election that is being held in Iran on February 21st 2020, and the strong condemnation and retaliation to the strike by the Americans was expected. So if Trump has an election, he’s currently in the cycle, he’s campaigning for, so too are Iranian politicians.
TFSR: What are the conditions of life in Iran under the regime? Many listeners in the West and in the US, in particular, will be curious to learn about the experience of day-to-day life. We understand that Iran is a large and heterogeneous territory, so whatever you can do to inform us, will be appreciated.
AUIA: The current situation should be seen as a part of the 40-year history of the Islamic Republic of Iran, which was the regime that was born in 1979, during the revolution. The current situation is a result of four decades of divisions and splits within the government and since the beginning the regime has been gradually eliminating one group after another that has supported the revolution, getting rid of parties and curtailing their prominence and stopping political participation and excluding voices from the political arena that don’t support the revolution that occurred in 1979. While there are elections, the people who may run for the elections are carefully chosen by the Guardian Committee. So they are not the same as elections that happen in the US or Canada, where the party apparatuses are responsible for electing their own representatives to run as leaders of the parties or as presidents.
In the economic arena as well, there is a large gap in income. A majority of Iranians are either in absolute poverty, or they’re in relative poverty. There is a large working class, as well as a large unemployed population. And this is because neoliberal policies are being imposed by the Iranian regime, to kind of pave the way for the seizure of public property by political elites, and the impoverishment of many. Money that could be redistributed to the people has been instead funneled towards proxy wars that Iran is fighting as well as being funneled into the hands of clerics and the Revolutionary Guard. Iranian state assets are owned by four organizations, including the ‘Holy Shrine of Imam Reza’, the ‘Foundation of the Oppressed’, and the ‘Seal of the Prophets’. These organizations own companies in vast amounts of wealth and assets, including various factories and companies, as well as property that was confiscated from the Shah Regime. And the policies that Iran pursues, by taking much of the economy for the elite and to fund proxy wars and their own repression, is having a negative effect on the country and the livelihoods of normal people who live there.
TFSR: For listeners that are in the US and are concerned around the sanctions that the US has been imposing, it sounds basically like it’s just being passed on to the population and not actually affecting the policies and choices of the regime directly in Iran. Does this seem like a correct assessment?
AUIA: Yes, that is a correct assessment. Though some businesses and some members of the Iranian regime do feel the pressures of the economic sanctions, much of the actual burden of these is held by regular people.
TFSR: Could you talk about the protests that rocked Iran in November? Their genesis, and what role, if any, anarchists played in them? And also what sort of political, social, religious or gender strata participated in the protests? Were there demands? And how successful was it? Sorry, that’s a very big question.
If you want to more generally, would you tell us about those protests? And who participated, what went on, and how they went?
AUIA: These protests emerged from the pressure of US economic sanctions because they’ve paralyzed the government, which means that the regime is facing a severe budget deficit. A first spark for these protests was the regime deciding to cut the subsidies for gasoline in order to pay for some of the other parts of their budget. This created an outcry from the vulnerable parts of society and those who were lower income. What is perhaps surprising is that many of those who form the base of pro-government support were out in the streets: the lower classes. And they have been driven onto the streets to protest because of the economic pressure and the organized corruption in the country.
There are also reports of young people from affluent classes as well as people from the middle class and many students who joined. However, we can suspect that it wasn’t necessarily economic reasons that made those protesters join in the demonstrations. As to anarchist presence, there was serious and widespread anarchist participation in the protest that happened in November of this year as well as December 2017/2018. In the aftermath of the 2017/2018 protests, we know of at least some anarchists who were arrested and tortured, though it is not clear to us that the government knew that they were anarchists. And the Union does not have links with all Iranian anarchists, so we don’t know how many were arrested or were killed. As for this November, as far as we know, there were no anarchists associated with the Union who were arrested or killed, but again, we can’t know of the fate of all anarchists. And anarchists have participated in the uprising in different ways, in each location, because it involved a variety of different events, different rallies, different marches, depending on the circumstances and the severity of state response. We can’t really get into that due to security reasons.
But during these protests, there were three key drivers that brought people to the streets, and those were domestic politics, the economic situation, as well as the international policies of Iran. People were in the streets protesting Iran’s involvement in Syria, in Iraq and in Lebanon. We also know that Afghan refugees participated in the demonstrations because nine were killed, and many more were arrested. So we know that there was widespread participation by all classes and people in society against the regime, and the economic situation, and the imperialism that Iran has been inflicting on the rest of the region.
TFSR: There was what appeared to be an inconsistency between those two answers and so I would like to just address that and get a clarification if that’s ok. Because in the prior question that I asked [you said that the economic sanctions do not affect the Iranian regime]. So the sanctions are in fact affecting the regime, but the elite as individuals don’t feel the burden as much as the majority of the population, is that a correct understanding? Because you said that subsidies had lead to…
AUIA: So, the regime as a whole and the political elite as a class, do not feel the burden of the economic sanctions. They don’t go without food, they have plenty of fuel, it hasn’t affected their electricity or their internet, it hasn’t affected their day-to-day life. It has affected the running of the Iranian state. And Instead of directing money to the people, who are feeling the burden of the sanctions, they’re instead hoarding the money for themselves or using the money to rage proxy wars.
TFSR: The Iranian government has shut off the internet in a reaction to protests at various times. Can you talk about the impact that this has had on the resistance in Iran and social and technical workarounds that people have constructed or found?
AUIA: Definitely. Shutting off the internet did a great deal of damage to internet businesses, but did not have too much of an effect on protests themselves. The protests had begun before the internet crash and while the shutdown did limit the amount of information we could receive from the streets, people instead just decided to speak face-to-face, and they didn’t really use internet access to create the protests, to begin with, and so they just continued not using the internet. Given the events that happened over that week, we don’t believe the internet had much of an effect of protests, people tend to be organizing these protests and getting involved in demonstrations against the state through face-to-face interactions. Considering that many common social media tools that activists use in the West and other places to organize clandestinely with encryption and security aren’t available in Iran. And some apps and platforms such as Twitter are not accessible in Iran without VPN services.
TFSR: We often hear in the West about the Iranian state repression for feminist stances, for queerness, unorthodox religious expression and practice. How much is day-to-day life policed around issues of gender, sexuality, and religion? How free are people to live their identities as they see fit, love and worship as they will, and how much room culturally is there for these expressions?
AUIA: Day-to-day life in Iran is heavily policed, and one of the main organs that polices the expression of sexuality and gender is the Gashte Ershad, which translates to the Guidance Patrol, they’re also known as the morality police. We can see the effects of repression of women especially through the symbolic videos that have been coming out of Iran of women taking off their hijab. That doesn’t mean they’re not Muslims, it doesn’t mean they’re anti-Islam, but it means that they are performing a symbolic protest to reject the type of the Islamic rules that are imposed by the state. In general, women, all religious minorities, oppressed genders, and minority nationalities are under constant police pressure and control, they’re subjected to constant repression. Women must usually travel with a father or a husband or some other male guardian, and there are many human rights issues that Iranian feminists attempt to address.
LGBTQ people are oppressed by the religious police and the Iranian state’s interpretation of Islamic law, meaning that if a homosexual is discovered and it’s proved that they have had gay sex, they can suffer a death sentence. Largely, relations between men and women in society are very limited and in public, there is always police supervision or Guidance Patrols, who are tasked with enforcing the coverage of women, and the separation between young men and women. There are instances that even at parties that people are having in their own homes, police and Guidance Patrols come to attack them and arrest those who are in attendance if they find that the party is in breach with any of the state’s laws. The Iranian state has used religion to create this prison for marginalized peoples.
TFSR: So the last question didn’t really touch on ethnic differences, and you mentioned ethnic minorities and repression from the Iranian regime. Can you talk about the struggles of non-Persian peoples within Iran, the forms that those struggles take and the relationship between the Anarchist Union and those struggles? You already mentioned that the union has a stance in support of armed struggle against the Iranian state.
AUIA: As you have said, we are supportive of armed struggle against the Iranian state, and we have made two communiqués calling for an armed united front to defend unarmed protesters from security forces during these demonstrations and further uprisings. Iran has different ethnic groups and they all have their own struggles. The territory of Iran is home to many different peoples who speak Iranic languages, such as Balochs, Kurds, Lari, Luri, Mazandarani, Bashkardis, just to name a few, as well as Arab speakers. There are speakers of Turkic languages, like Yazidi. As a nation-state, Iran has continued ‘Persianization’, to forcibly assimilate non-Persian nationalities. Many minorities are kept out of the decision making positions in their regions, by Tehran, many languages are also discriminated against and economic distribution is kept away from minority regions, like Baluchestan and Kurdistan. Tehran wants access to resources in these regions and strategic ports and roadways but wants to keep the local people suppressed. The Anarchist Union had run a Twitter poll, and although Twitter accounts for about 10% of Iranian internet users and there aren’t too many Iranian internet users, according to the poll, out of Irans 31 provinces there are 30 with anarchists. There are anarchists among all the non-Persian ethnicities. There are also anarchists in the only province that no anarchists selected for the poll, but they don’t use Twitter or the internet and they can’t participate in those polls.
We shouldn’t forget that in Iran, anarchists are largely disadvantaged and impoverished and don’t always have access to the internet or to an internet café, and rarely have access to smartphones with that capability. The Anarchist Union itself does not rely solely on its own members and has a multitude of anarchist audiences and groups who coordinate union activities without direct contact to keep it decentralized for security reasons. We don’t want everybody to be in direct contact with us or to be a member of the Union because that could leave the Union open to being targeted easier by the Iranian regime. Many of the anarchists are movement-oriented and involved in many different initiatives including ethnic minority struggles. Non-Persian anarchists mainly fall outside of ethnic parties, that are organized, and have their own independent activities as anarchists that we are either about in contact with or indirectly coordinate with, though the non-Persian peoples of Iran and their anarchists are definitely involved in union activities and we do respond to the need and the struggles of everyone who lives under the Iranian regime.
TFSR: A painful truth of ignorance is the inability to see the bounds of that ignorance. Would you please speak about Orientalist approaches of Western leftists and anarchists as you’ve experienced it as the Union, as least since you’ve participated in the Anarchist Union of Afghanistan and Iran? And insights that we in the West can act from to overcome some of these shortcomings?
AUIA: Western leftists are very quick to defend states opposed to the US. Western chauvinism prioritizes a worldview that centers the United States and therefore makes opposing American imperialism at the expense of other states a priority. This orientalism subordinates the struggles of Afghans and Iranians who have to confront both their own governments, as well as many competing international interests. Many Western leftists are ignorant of the complexity of situations in places like Iran, Iraq, and Afghanistan. Instead of listening to authoritarians on the ground or in the diaspora, they are quick to make judgments that confirm their own biases about the United States and American imperialism. For example, we receive negative feedback from Western leftists, mostly Marxists, to our own statements to the death of Qasem Suleimani, because we condemned him and found catharsis in his death in addition to condemning reckless American actions. For the Union, it is paramount that we both oppose American sanctions and warmongering as well as the Iranian regime’s corruption and brutal oppression. The insight that Western leftists can take away is to focus on and raise up the voices of those who are suffering from oppression abroad and people of those diasporas who have rigorous analyses of all imperialisms, not merely reflexively falling back on American imperialism and its allies.
TFSR: I raise that question because there is a certain brand of authoritarian leftists. In the US, and in the West I guess, we have a brand of so-called leftism that often supports repressive states that are viewed to be oppositional to the US state. However, they are also standing on the throats of the people that they claim to rule over. So, often we call those people ‘Tankies’. That nickname came from a derisive nickname, an insult for British communists who supported the Stalinist repression of Hungarian workers’ democracy in 1956. So, that is kind of why I raise this question because we have also gotten some push-back for trying to help amplify the voices, to American audiences mostly, of people in resistance in Hong Kong or Rojava. And ‘Tankies’ come at us on Twitter and they’re like ‘actually, you’re just anti-Chinese’, or ‘Assad is actually a Socialist’. Can you talk a little more about ‘Tankies’?
AUIA: Of course. ‘Tankies’ represent a threat to internationalism, especially in the region of Afghanistan and Iran. They support the Iranian regime even though Iran represses and targets anarchists as well as Marxists. They support the Assad regime, which is opposed to leftist thought as well as liberty and egalitarianism and has waged a war to keep authoritarianism in that country. They go back, as you said, they support the People’s Republic of China, as well as supporting Russia and Putin. For us, it seems that these self-described leftists do not support any sort of leftism, they have merely taken up a different imperialist block in these struggles. And they’re again centering the United States and Western action and agency, rather than centering the resistance of people who live in the places where struggles are ongoing and where different imperialist blocs are attempting to influence the region to install governments that are amicable to them. This creates complications in their geopolitics, especially in the case of Afghanistan, where the Americans have been waging a decades-long occupation and the Afghan state has been fighting a civil war against the Taliban. However, the Taliban are being supported by Iran, Russia, and China, as well as Saudi Arabia and other Gulf states, and Pakistan. So, for the ‘tankie’ this raises a question: if Iran and China and Russia are always on the side of anti-imperialism, would that make the Taliban anti-imperialist? Would that make Pakistan, who also supports the Taliban, anti-imperialist? We also must look back.
‘Tankies’ often defend the Soviet invasion of Afghanistan and present the Mujahedin as the precursors of al-Qaida, even though al-Qaida were Arabs and not Afghans. The Afghan Mujahedin was also supported by Iran and Suleimani himself participated in supporting the Northern Alliance that fought against the Taliban, which the Americans also supported. So we see how the pragmatic opportunism of Iran and other imperialist states sometimes coincides with American and other imperialist interests that these ‘Tankies’ definitely don’t support and these are problems with their worldview. It is based on some simple heuristics that they know about the world and that they apply to everything in order to make it simple. And perhaps in isolation, they can make sense but they can’t explain the global system unless they out and out become supporters of Russian imperialism or Iranian imperialism globally.
TFSR: That point is very well made. And I could see them – I mean if people relate the Mujahedin to the Taliban, there is the Osama bin Laden connection, right?…
AUIA: Following the fall of the PDPA (the People’s Democratic Party of Afghanistan) government, the Democratic Republic of Afghanistan, that was ruled by Najibullah, who was installed by the Soviets, there was a civil war among Mujahedin commanders. And out from the Pakistani refugee camps, where Afghans were kept, emerged the Taliban movement and it joined the civil war. So the Taliban were largely fighting against who we would think of as the Mujahedin. And the Northern Alliance and many of the political elite that formed a coalition government are from the Mujahedin but they are also from the PDPA. So, the narrative that the Mujahedin became the Taliban is not true. There are fighters from the Mujahedin who joined the Taliban but by and large, the majority of factions and commanders that fought in the Mujahedin opposed the Taliban.
And to the second point of bin Laden: bin Laden was responsible for Maktab al-Khidamat which was an organization that helped bring Arab fighters, Arab foreign fighters, to Afghanistan, and fight in the Mujahedin against the Soviets. They never brought very many, they may have been no more than 5.000 in Afghanistan at any point in time. Most of the money that was raised by bin Laden came from private investors in the Gulf states. Some of the money came from Saudi Arabia’s security apparatuses directly, in order to do things that they did not want the Americans or the Pakistanis to know about because the Americans and the Saudi government were funneling money through the Pakistani Intelligence Agency, the ISI, and the ISI controlled the distribution of funds to the major Mujahedin groups. So, there’s no evidence to suggest that the Americans had any ties to bin Laden. Most of the time that comes from orientalism and assuming that Afghans and Arabs are the same, and that bin Laden was a participant in the Afghan Mujahedin, which he was not.
TFSR: Thank you for the clarification.
Switching gears a little bit: Anarchists in other parts of the world may be interested to learn about how you all from the Anarchist Union learned about anarchism, what anarchism looks like in Iran, such as what tendencies or influences there are. Maybe if it has subcultural roots in Punk or Metal as can be seen in a lot of other parts of the world or if it comes more from labor roots? And does the praxis hold any particular religious, secular, or anti-religious sentiment?
AUIA: Our own praxis definitely holds secular sentiment, and there are some who hold anti-religious sentiments. Much like Bakunin who said, “no gods, no masters” when he was living under a time of Christian hierarchy and when Christian organizations represented an authoritarian presence in society, so too does anti-religious sentiment stem from the authoritarian usage of Islam by the Iranian regime. What we have found is that there are many anarcho-syndicalists in Iran. However, there are also anarchists of other tendencies as well, anarcho-feminists, green anarchists, anarcho-communists, and other anarchist tendencies. Many people do not emphasize a branch or tendency of anarchism that they hold, they merely say that they are anarchists. Since 1979 there have been translations of anarchist works that have made their way into Iran, normally in zines. There are European, Western thinkers like Bakunin or Kropotkin who were able to introduce anarchism into Iran. Though anarchism in the region goes back further. There were Armenian anarchists and other anarchists, who were located close to the Ottoman Empire and Iran, that wrote in Persian as well as other languages, like Armenian and Turkish. So there is anarchist literature that is from the region as well.
TFSR: Iran is one of the states that overlap with Kurdistan. We would be curious to hear what sort of impact the Rojava revolution has had within Iran, particularly since decentralization, agnosticism, and plurality, feminism, and anti-capitalism appear as they might be in conflict with the aims of the Iranian, and any, state.
AUIA: Yes, we take inspiration from Kurds in northern Syria who are part of the PYD and the other groups who are part of the Syrian Democratic Forces and the Autonomous Administration of North-Eastern Syria. They have shown us another political system that strives to achieve a society where there is respect for all citizens. In addition to that, they have opposed imperialism and reactionary politics by fighting against the Islamic State as well as Erdoğan’s fascist government in Turkey. In addition to this, there is an equivalent to the PYD and PKK operating in Iran, called PJAK, and they are present in the North-west and western provinces, such as Kurdistan, West-Azerbaijan, Kermanshah. And they have been waging a domestic armed struggle against the Iranian regime for quite some time with the support of their affiliated organizations. We also encourage everyone to participate in protest actions and rallies that support northern Syria and communities there.
TFSR: Iran is surrounded by nations destabilized by US wars over the last 20 years and beyond, and the borders are often just lines in the sand. The news hit the US media this year that much of the power vacuum left within Iraq by the US invasion and occupation has been filled by the Iranian government and its proxies. This comes as the US puppet state has failed to realize, unsurprisingly and thanks in part to the extremists and the extremism and ethic and religious feuds stoked by the US leading to the rise of Daesh and other groups… Unsurprisingly they haven’t been able to reach stability, this puppet government. Recent protest movements in the streets of Iraq have called for jobs, for security, for self-determination. This has been met with bloody consequences at the hands of security forces and para-state actors like those militias. Can you talk about the relationship between Iraq and Iran in this period and maybe give an assessment of the recent struggles in Iraq? Is there any chance of extending the Anarchist Union into Iraq as well?
AUIA: The situation in Iraq needs to take into account that Iraq and Iran have been in conflict since shortly after the Iranian revolution. There was a decade long war, the Iraq-Iran war, and following that and the invasion and occupation by the United States, Iran has been attempting to influence and control the Iraqi government. So recently Iran has played the role of regional imperialist by creating mercenary Muslim groups, they’re mostly Shia, to export their revolution throughout the Shiite Crescent, and they are injecting large amounts of money to support their own state intervention and support non-state proxy groups throughout the region. This is largely being done by the Quds force and was built by the late Suleimani. So far the amount of money that the Iranian government has pumped into militias and segments of the Iraqi government has been successful. And parts of the Iraqi government have begun affiliating with Iran. And we can see that from parts of the Iranian security apparatus opening fire on protesters in October who were protesting against Iranian imperialism, as well as instances of Iranian-backed militia members joining the police or the Iraqi military and firing on Americans. Much of the Iraqi resistance was suppressed and crushed by affiliated organizations of the Iranian regime including their militias and Qasem Suleimani played a large role in these events. Many of the activists in the Iraqi people’s movement were assassinated or tortured by Iran and Iranian-backed forces. And the struggles extent beyond Iraq to Lebanon, Iran itself, Yemen, Afghanistan, and Syria. All of these conflicts are intertwined because of the amount of money that Iran is spending and the organizing that they are doing to create militias in these areas or to infiltrate groups that already exist, like the Taliban which I mentioned previously. And if the Iranian regime falls, then the peoples in these countries will witness the collapse of the Iranian infiltrated parts of their own governments and the Iranian-backed militias would be defeated or disintegrated very easily without the constant funding from Tehran.
Speaking about anarchists, in Iraq, there are many anarchists in the Kurdish part and there are anarchists throughout Iraq as a whole but in order for our Anarchist Union to expand into the geographical area of Iraq, we would need more people in the Union to know Arabic, as that’s the language of the majority of the population in Iraq. And currently, we are focusing on Persian-language content and the struggles of people who speak Persian.
TFSR: Yeah, that makes sense. So in the West, we hear in our media and from the US government that the survival of Jews in West Asia is only possible by repression of the Iranian state through sanctions and military actions, in defense of Israel as a state. May people, Jewish, Christian, Muslim, and of other faiths, or a lack of faiths, or various identities, suffer under the Israeli state. Has there been any show of solidarity between anarchists and anti-authoritarians living under these regimes and can you say some words about the role of religious regimes and stoking hatred among working peoples? Do you have any hope that international solidarity could surpass these limitations?
AUIA: We’ve seen demonstrations of solidarity from Palestinians and other people who are living under this regime and we have shown solidarity in return. We see the function of religion by oppressive regimes is similar to the functions of how fascist regimes operate. They create hatred among their people and fear and creating internal enemies through the use of propaganda. And this hatred is not only confined to religious differences, as it reinforces ethnic differences, racial differences, and the differences between nationalities. And it has produced, along with the colonial borders in the Middle East, much of the tension and ongoing conflicts that we see. We believe our international solidarity has already broken the barriers in many cases, we have developed very strong international relations with anarchists and resistance groups in other parts of the Middle East and are hoping to be better able to support and show solidarity with them in the future too.
TFSR: What should folks living in the United States or other Western states know about resistance in Iran? What can we do to support liberation struggles in Iran and against the State in Capital And how can we build stronger bonds across borders? Is there a way to avoid having our support being used by the Iranian regime as a reason for further repression?
AUIA: Resistance in Iran is very difficult. There is minimal access to secure communications technology in order for people to plan actions. It is also illegal and heavily policed to have demonstrations and have protests and rallies, where it is very easy in Western countries to either get permits or have spontaneous protests. This means that Iranians must operate clandestinely or wait for massive uprisings and demonstrations that the police can’t immediately respond to and must bring in the Revolutionary Guard or the military in order to suppress. Supporting Iranians fighting in Iran must at the minimum include criticism of the regime. Support that valorizes the regime as anti-imperialist in any way makes it difficult to create internationalist support for Iranian resistance. This is something that we see in Hong Kong as well as Iran and other parts of the world, where authoritarian self-described leftists are very quick to support the imperialist power, whether it would be the People’s Republic of China or Iran and this leads to conservatives, republicans, hawkish liberals, being opportunists and siding with, say Hong Kong or Iranian protesters merely because it suits their interests because they oppose Iran or China geopolitically. And as internationalist leftists, we should not allow that to happen and we should not cede that space to conservatives. Western leftists cannot hesitate to show solidarity with Iranian and Afghan struggles against their own states and all imperialist actors for that reason.
The Union has been approached by organizations around the world, in Belarus and Mexico, to exchange written interviews to learn more about the struggle happening in other places and this is a way to build stronger bonds between borders and share struggles and the ways that different anarchist groups approach those struggles and approach confronting their own states as well as the other international interests that have effects on their lives.
TFSR: Are there any topics that I failed to ask you about, that you would like to address?
AUIA: No, I think we covered them all.
TFSR: We covered a lot. Can you talk about how folks can learn more and keep up on the struggles of Iranian anarchists and anti-authoritarians? How can we keep up on the Union in particular?
AUIA: You can keep up with our work by following the Twitter of our media collective @asranarshism where we post translations of our communiqués and statements as well as news and prisoner letters that have been translated. You can also visit our website which you can find on our Twitter, though it is primarily made for Persian speakers. However, all of the translated content you can find by searching our Twitter handle. You can also access and join the Telegram group, though that is also largely written in Farsi.
TFSR: Well thank you so much for taking this time to chat and going through the effort personally of translating these words from Farsi on the spot, I really appreciate this. And also I realized a thing before we started chatting that after I sent you the questions and that little script about ‘Neither East Nor West’. I didn’t realize that that was actually one of the chants that were used within the Iranian revolution which was, of course, a lot of different tendencies pushing before Ayatollah Khomeini took over and his group took over. I really like the idea of sharing information and building solidarity through it, so thank you so much for participating in this.
This week we are super pleased to present an interview done with Sima Lee, who is a queer Afro-Indigenous hip hop artist and community organizer of long standing, about a recent raid that occurred at Maroon House in DC this March. We speak about Maroon House, its story and what it is in the process of becoming, the ask for support in helping this movement build and heal from the brutal police repression, her newest album Trap Liberation Army, and many more topics.
Sima Lee has given some interviews recently about her political trajectory, her life, and relationship to anarchism in detail. Rather than having a repeat of those words, we are going to link her past interviews below!
Link to Bandcamp where there was an ask for monetary donation to help support the Maroon Movement and the Food, Clothing & Resistance Collective.
TFSR: Sima Lee, thank you so much for coming on to The Final Straw Radio Show. It’s a huge honor to get to talk to you. Would you just introduce yourself for listeners? Name, pronouns, anything you want listeners to keep in mind as they like hear your words?
Sima Lee: Thank you for having me on the show. I really appreciate it. I’ve definitely checked out some of the other podcasts in the past and really enjoy them. It feels good to be up here to be able to talk about what’s going on.
I’m Sima Lee the RBG. I am a hip hop artist, radical hip hop artist, organizer, revolutionary, I founded Maroon Movement, Maroon House and Food Clothing Resistance Collective, which has been operating since 2015. We are mutual aid, direct action, anti-fascist, anti-capitalist, anti-imperialist, anarchist, autonomous maroon squad, basically just trying to show how we can cooperatively, collectively, communally have dual power as we build up to take down this empire.
Whether that’s us helping to feed the community, helping to give out free clothing and other items, or making radical music, or creating a space for people to be able to come together to organize, to have culture, to talk about alternative medicine and alternative herbs and other things of that nature. That’s the work that I’ve been deeply embedded in. In addition to helping to do anti-gentrification work, just building up in these urban centers as we try to take down the prison industrial complex, the military industrial complex. It’s a full time job just trying to not be oppressed. To put it frank, that is what I do. I try full time to not be oppressed. I appreciate to be able to be on the program.
TFSR: Yeah, thank you so much. I really resonate with that as well. As the world is moving more and more and more towards… it’s always been chronically unstable for folks who are more marginalized by systems of power, but becoming more unstable as far as our climate goes, as far as our systems of infrastructure go. So I really appreciate projects like Maroon House, and the Maroon Collective for just taking power and taking care of themselves in the face of a lot of instability.
You’ve given a lot of really amazing interviews in the past, as far as your personal history and political development goes. You’ve talked about Maroon House a lot, but I’d love to hear a little bit about how that project got started and about the meaning behind the maroon part of Maroon House.
SL: Well, what came first in the process, to give a sped up version, I’m originally from Norfolk, Virginia. That is pretty much surrounded by the military industrial complex. The largest naval installation in the world is Norfolk, Virginia, and Hampton Roads area in general. So, from an early age, this is what I saw. I saw the military industrial complex, for what it’s worth. In addition to that, I saw everyone else suffering from low wages and oppression.
Virginia is where a large amount of liberated people who were once enslaved escaped into the swamps, and in particular the Great Dismal Swamp, and connected with other people who escaped harsh conditions. Sometimes they were deserters from war, sometimes it was other indigenous groups that were native to the land. They would build, what we would call today, dual power within those swamps, creating a community of resistance. So when other people would escape, they had an oasis, a place to go. They made their own rules and regulations and created their own law of the land, outside of the rule of the day, which still was legalized slavery.
So, much of how I developed my thought came from being from that area of Virginia, and the history from 1619 until, and the history of Nat Turner and Gabriel Prosser and other others who basically took it upon themselves to try and liberate themselves, and in conjunction with others and strong abolitionist movements that were built and upheld in Virginia. I took the concept of people working together and coming together. Of course, maroons are not just in Virginia. Maroons were everywhere Europeans dropped African bodies. There were maroons in Haiti, and maroons in Jamaica, and you have the Qilombo’s in Brazil and you have the Garifuna in Honduras. There’s just about everywhere that you go in Latin America and the Caribbean and other places that Africans created independent resistance and community.
When I came to Washington, DC, I attended quite a lot of other people’s events showing solidarity, just trying to learn the history and processes of what was going on locally. But I felt that there needed to be a place where people could come together from other organizations, from within the community, to be able to have a place to build and create and express themselves and have culture. Similar to many other spaces that have been like that in the past. It’s not a model that we invented. This is usually something that many people do in order to survive. Basically, a space where survival programs can be done, is what I felt that we should have.
So, after the Peace House split from the particular house that we were living in (which is another longtime mutual aid, direct action, anti-capitalist group) we continued, or I continued, in that same space in Washington, DC and named it the Maroon House. So Maroon House was intentionally Black, intentionally queer, and intentionally radical and all encompassing of what was going on at the time in Washington, DC. Which meant also cannabis advocacy and education. This will lead directly to why we got raided.
I don’t know if that’s the lead in questioning, but this is just giving a background of how we started and previewing to how the space ended, because we did have all these different radical elements within it, as well as entertainment, and as well as (as I said) cannabis education and advocacy after the passing of Initiative 71 that legalized cannabis in Washington DC.
Maroon House basically operated in the middle of a neighborhood and connected everyone. So that we could open up community gardens and have free stores and free schools. It was just a beautiful flourishing village. I wanted something that I didn’t see in other spaces. I think it’s very important for us as organizers to do that, because quite often we read books, and we see what others do. Outside of our imaginations, we blindly tried to imitate that, instead of creating new models that fit our reality. So I felt that it was important, whether it was successful or whether it failed, that it was important to hold down a space and operate it on our own terms, something that we felt reflected us.
The movement aspect of it, where we’re at transcends from a Maroon House to a movement is trying to get others to duplicate it and replicate that. To have their own houses and centers and co-ops and collectives and communes and farms, to be able to, again, have dual power and be free within this very, very oppressive system that is just pushing us all down. These are traditional, indigenous ways of resistance as well as anarchist. I can’t just say it’s all just anarchists models that I’m using. But it is a combination of a bit of both.
That’s how maroon House came about. It was very much needed. It was very successful. We got to a year before we were raided. It was actually not long after our one year anniversary that we were raided by the Metropolitan Police Department on the context of a neighbor’s complaint. Well, we knew that wasn’t true, because one of the things that we did not want to do was gentrify an already gentrified, Washington DC. So, we made sure that the core of what we were doing is building up the community. When I say building up the community, I mean the community within the community, meaning connecting everyone because there are always separate communities within community, but to have a hub where everyone could come together and we could talk to people about what’s going on within the neighborhood, within the larger Washington DC area… that’s what was important to me. There was no way we were going to set up there and just have events without having connections to our neighbors.
So, our neighbors would come to our free stores and the People’s Pantry. Our neighbors would come when we would have events. Our neighbors would even come when we would have classes or concerts or cannabis education events. It was a broad spectrum of people that would come through, because we made sure that everyone felt comfortable as long as you weren’t oppressive to others. We knew that the neighbors had not called because we actually knew our neighbors.
It was basically just intimidation. The actual sergeant who came in and this was a violent raid, mind you, they had AR-16’s and red beams on us. This was a violent raid. This was meant to terrorize the community and us. To set an example. But the police officers told us that they knew of our work, they were aware of our work, they respected our work, and then offered as they’re taking people out in cuffs (at the same time that they’re doing that) offered to donate to us for our free clothing giveaway. They actually did. The very next day, they dropped clothing off. As insult to injury, after they’ve terrorized our home and brought dogs and pointed guns at us. They offered us some of the clothing that they had and donated it.
What was important to me is that they told us that they knew the work that we were doing. Which means that they had been watching us. I don’t know how long they had been watching us, but they they definitely had. That is something that happened in March of this year. And as a consequence of it, we had to revamp the type of events that we had, because we knew that they were looking at events, anything of a cannabis nature, in particular.
TFSR: Yeah, that is a lot. I’m so sorry that y’all were forced to endure something so heinous. And to add insult to injury, the cops being like, ‘Yeah, we’ll donate to your thing.” I shouldn’t be surprised at the ridiculous, inhuman nature that cops move through the world in.
But I really connected to what you were saying about the flexibility of the organizing model that Maroon House had, where you said “that people read about stuff in books and they try to copy it verbatim or word for word.” I think that that kind of tends to perpetrate a lot of the problematic patterns that people have visa vie settler colonialism, or toxic whiteness, or what have you. They’re like, “Oh, we’ll just go back to the land and buy some land that we have no relationship to and that we have no idea who whose land it is actually.” So I really connected with that.
SL: It was very important that our space, even though it was ran by Black queer women and femmes, it was very important that it was brown and indigenous centered in addition to that, and it very much was. So the Black and Brown unity aspect was something that was always in effect, as well as bringing in white leftists. We felt that our job, to be quite frank, was to make sure white leftist left feeling a little less toxic, a little less settler-ish, a little less centered. Because you cannot be the center of an imperialist movement when your ancestors were the imperialist. When your current family members are the imperialist, there’s something has to give, when we are on stolen indigenous land and indigenous people are not at the forefront of what we’re doing. Or they are but you’re not listening to them.
So part of what we had to do within that Maroon House was to treat every white leftist who came into that space and white anti-racist as the potential next Marilyn Buck or John Brown. That’s how I looked at it. So when you leave, if you did not feel that way when you came in, I want you to feel that way when you when you go out. If you came here as an ally, I want you to leave as an accomplice.
The space was so important. It wasn’t just because of mutual aid, it was because of the living teaching. I am an early childhood educator, and I give lectures, and I teach adults as well but it’s the living model that people need to see. It’s the communication that they don’t always get. That was very much important about this space. So, I talk about that space a lot, because I want to see others, again, recreate spaces like this and for people to help do the work of building it up. It was extremely difficult to do that work, to open your doors and select strangers and is a lot. There are different models to do it. That was just the way that we chose to do it to open up our home, but there are different ways to do it. But because we lived there and we worked there and we taught there and we played there, when the police came they disrupted all of that.
So, right now there is is no Maroon House DC. It’s not because we were not able to sustain the events that we had that kept the space up. We had to revamp them, but we continued to have events, we continued to have people coming, because I refused to let them destroy what we’re doing. This is the anniversary, not long ago, of the killing of Fred Hampton and that was the raid that happened. We know how they raided the Los Angeles Panthers with the first use of SWAT. We know how they raided the Philadelphia Panthers. Infamous pictures were taking up them in their underwear to humiliate them. They do things of this nature to shake you and break you.
Because things had changed a bit within the demographics of the people who were in the collective, with some members having already left, new people being added who we really probably hadn’t vetted the best, and things that pretty much seemed like sabotage from within now not just coming from the state. So you have sabotage from within, from newer people, newer faces that we don’t really know as much. I made the tactical decision to retreat. So that I would not end up the next freedom fighter who has been murdered in their sleep by the police, or sabotaged from within by new members that we hadn’t vetted or hadn’t had a chance to vet as much. So now we’re in Baltimore, we’re no longer in Washington, DC, but the work continues. We do want to get another Maroon House. That is the goal.
TFSR: Absolutely. That’s amazing. That’s that’s really making me think of an interview that we did a couple of months ago with a rad space in LA called La Concha. They were having a lot of trouble being infiltrated by like authoritarian Maoist, state-communists, basically. They were talking about that as being something that they were really keeping eyes on infiltration from the State as well as infiltration from other ‘leftist groups.’ I feel like anti-authoritarian leftist resistance and energy is building on Turtle Island. And so resistance to that from bad actors is also building.
But I’d love to hear how people are holding up who were working in Maroon House? How are people doing and how can listeners help support y’all? How can listeners send you love if they are inclined to do so?
SL: Well, I’ll be honest, because I think about, again, in history we’ve learned from people who have gone through things and we look at it and try to relate to it. I think about how, so often a lot of the revolutionaries that we’ve studied, especially those from the ‘60s, ‘70s, and ‘80s, they would go through these horrible things of State repression or infiltration, or even sometimes… and I have to be careful when I say infiltration because I invited people to live within the perimeters of this space because they fit the model of what we were doing. But it’s not always some strange person walking in. It could be people that you know who end up doing a 180 of whatever they were doing when they originally met you, or said the right things to get into the door, and then change what they were doing afterwards. Or there is sabotage by way of not helping, not assisting. There is sabotage by the way of doing things to suck the morale out. There is sabotage by ways of leaving doors unlocked when you’re in the middle of military situations, or leaving windows open. Things that are odd. You find something might be in your food that originally wasn’t in your food or in your drink. There are different ways to sabotage that may or may not even be connected to the State.
For me, I don’t know if those things happen from the State 100%, or if it was just personal or other things. But all of these things are important when you’re thinking about having open memberships into into your space.
So for us, it has been rally our comrades get support to be able to get out of the space, which we totally absolutely did with a lot of people across the country supporting us so that we could get to another space in Baltimore. Originally our first space was in Baltimore and so we were returning back to Baltimore. Our first Maroon House was actually in West Baltimore. Right now what we’re doing is healing because, we feel that we got to just keep going and we don’t have time to heal from the everyday trauma. It is important to heal your body and your mind after you’ve been through something violent and we deserve that. I say we, meaning revolutionaries, we tend to think, “Oh shake it off, my ancestors had so much worse,” but we’ve got to take care of ourselves or we’re not going to be here, as the indigenous folks say (as myself, Afro indigenous) for the seventh generation. We’re not going to be here to leave a legacy for them if we burn out.
So what we’re doing now, first off trying to heal. We’ve just now talking about what we went through. This happened in March and it was so traumatic, we didn’t want to talk about it, because we had no idea if there was another raid coming. Was there more sabotage coming? We are also learning to trust again. I’m learning to be able to let my guard down a bit and still attend other events and speak with comrades and meet with them, even though one would be extremely paranoid after all the things that happened. I am extremely cautious right now.
But that’s what’s going on right now. We’re healing, revamping, rebuilding, and refocusing. We’re doing different things, basically, to be able to come up with a new space. However that that plays itself out, we’re trying to connect with more people on social media. We may set up a blog and start doing some art connected projects, some zines, just to be able to put out more information to tell our story. People can follow us on social media. Food Clothing Resistance Collective is on Facebook and it’s on Twitter and all the major social media sites. Maroon movement is also and myself, Sima Lee.
Some of our main core comrades are no longer within the vicinity of the space, but we still keep in good contact with each other. They’re treading on with what they’re doing as individuals. We’re looking right now for the first time to actually expand and recruit because we always kept it within the house, the members, because it was a little easier for me to feel that we could make sure that we knew everybody. That didn’t necessarily work, but at least for the first year it did. So right now we are actively looking for the first time to expand and recruit outside of the house. I’ll be working on that, probably for the next couple of months, what I want that to look like as far as the process, and what we want it to look like as far as the process of how we go about doing that and how we go about letting people know. But right now we’re just trying to add more people on social media and get people to reach out to us there and then we can connect in person.
TFSR: That’s awesome. And thank you so much for giving voice to something, this very complex and difficult to articulate phenomenon in leftist circles of sabotage by way of not helping out or sabotage by way of doing odd stuff. I feel like that’s not something that we have so much on our radars. So thank you for speaking on that, because I feel like it’s not spoken of enough.
SL: It should have been talked about really, really, really a lot after Occupy. We dropped the ball and went right into more pushing. We did not unpackage all of the things that we saw that was very weird, very sporadic, random types of acts that just didn’t make any rational sense towards the movement and we didn’t unpack that. I’m saying that as anarchists, we really should have talked about that and what it looks like to vet comrades and to find out more about each other. Still not wanting to invade on people and not to be authoritarian, but this is important. We’re doing radical work in major urban cities or in rural areas where definitely everybody knows everybody, and who are these people coming into this situation and we really need to be more careful. I know we get into this theory a lot, but the praxis is so important when you get into acting out what you’ve learned. You’ve got to be cautious with security. Our security culture is lacking across the board, not just anarchists. My revolutionary socialist comrades as well, our security culture really needs to be tightened up with everything that we know from COINTELPRO. We should know better by now.
TFSR: Absolutely. That resonates with me really hard. You mentioned COINTELPRO and learning about our own revolutionary history is the first step to understanding what kind of threats we face from the State and learning how to walk a line between not trying to be… Paranoia is a healthy thing sometimes, like there’s healthy paranoia, because sometimes there’s really bad actors out there. But there’s a sort of overblown paranoia that tends to be exclusive or exclusionary, or paranoia for paranoid sake, and learning to walk the line of being safe and getting yours and your comrades backs…
SL: There’s a thin line between healthy skepticism and then these rogue maoist units that are beating up comrades. That’s not what I’m talking about. What I’m talking about when I say that we need to have a better security culture, in fact, those things raise red flags of provocateurism. It’s just a part of study, and it’s just a part of growth. This is what you have to deal with, when you’re organizing. We’re in the heart of the empire, what makes us think we’re not going to be scrutinized and watched every step of the way? What makes us think that they’re not watching our social medias? I just gave mine out @SimaLeeRGB on Twitter and on IG. Sima Lee on Facebook.
I know that they’re already watching those things, so even when we put out public information, watch what we put out. How much do we want to give face to face? How much do we want to give electronically? These are all things that we should constantly be thinking about, because they’re constantly after us. Whether we know it or not, they are. They’re not gonna make an announcement. They didn’t announce that they were coming to our house. They just came and then they went away. Incidentally, all charges were dropped from that raid. I didn’t say that part. So, no one has been charged. There are no charges. No one’s in jail. It was just a complete disruption. Just a violent act just for the sake of doing it.
TFSR: I’m glad no charges, but obviously, there’s enduring trauma as there would be naturally if you have that kind of shit happen in your house.
So, you are a musician and you are a hip hop artist of some long standing. There was a call for people to download your most recent album Trap Liberation Army and there was a call for donations via that platform. I’d love to hear about that album, your process in creating it and some themes that it focuses on.
SL: Trap Liberation Army is an homage to Black Liberation Army, which was an underground fighting unit that splintered off, some from the Black Panther Party, but there are members who are also members of Republican New Africa and other Black liberation units, who felt that the above ground fight could desperately use arm resistant units in the underground. They worked in conjunction with brown liberation movements and white liberation movements. I mentioned Marilyn Buck, and David Gilbert, and so many others, Laura Whitehorn, so many others were a part of actions taken with the Black Liberation Army.
I thought of the proliferation of trap music, that’s the sound of the time. So, I thought I could combine the two concepts. “Why don’t we have a trap Liberation Army?” That’s more of a modern type of a twist on the same thing. Trap being the hood, the ghetto, and in particular, drugs. As far as peoples using drugs to make an income in an oppressive, imperialist setting. The colonized people might have to take measures to make money by any means necessary. With Trap Liberation Army, it’s about “how about we don’t do that? How about we look for alternatives, by any means necessary not just for income, but for liberation.”
It’s just a twist on it. There are good and bad things within the hood. I’m from the hood. I’m from the trap. I’m from the concept of not necessarily drug dealing, but it was surrounding me it was completely engulfed in the community that I was in, it was in the middle of the crack era. I always wanted to be liberated from that paradigm of suffering and pain. This is not to shame people who use drugs by any stretch of the imagination, but there was much suffering and pain and it led to the mass incarceration of my people. We’re still dealing with it right now.
So, Trap Liberation Army is a project that talks about the community, talks about the hood, talks about liberation and what it looks like, gives homage to those who fought in the past, because Black Liberation Army definitely used to fight against the surge of drugs that was coming into the Black community. My elders were a part of some of those units that taught me as a youth when I was in the community of the Umma movement which was connected to political prisoner Jamil Abdullah al-Amin.
So it’s just a way of me like mixing the old with the new, and pro-cannabis, pro-sarcasm, but very anti-imperial. Something you can nod your head to, because sometimes anti-imperial music is kind of boring. I mean, it is. It can be. To make it more interesting to give it a little bit of funk, to reflect the background that I come from. I call myself a trap or ghetto intellectual, because I don’t run away from my poor background. I think we tend to look at poverty as something that reflects us as opposed to something that is done to us. So I’m celebrating the beauty and the ugliness that comes within the trap, and the ability to liberate ourselves and look for a better future. I guess a lot of people call that Afrofuturism. But that is what the album is about.
Through Bandcamp, we’ve been able to get a lot of new followers and people who want to support the project. Also Bandcamp will recommend other music to you. So it’s a way that you can find out “If I like this particular song, can you recommend me something else?” So it’s a way, I hope that they found new artists after they listen to my music that are similar to the vein of what they’re doing. But I feel like we need freedom music right now, we need a revolutionary background to what we’re doing. While we’re tagging and feeding people and doing everything that we’re doing. So, I’m looking forward to introducing my music to some more new people, but also creating hopefully some new music and 2020 to put out there. So people like Franklin Lopez can stop asking me where my next album is out. [laughs]
But I’m really proud of the fact that he’s digging my music and also that it was featured in the documentary on Sub.Media in the documentary “And You Don’t Stop” for Trouble. I got to get introduced to some comrades that I’ve liked their music for a while and I didn’t really know them, but I got to talk to them and stuff after that, like Lee Reed and Sole. So that was pretty cool. Music is a cultural weapon and I’ve been involved in hip hop for a very, very long time. It’s always been my favorite expression. So just using it like Dead Prez, Public Enemy, X Clan, other groups that inspired me to help and boost the morale of the people.
TFSR: Absolutely. I loved that episode of Trouble that focused on hip hop. It was so awesome and La Marea and I’m forgetting who else was in there.
SL: Mic Crenshaw…
TFSR: Are you listening to anything right now that is giving you strength or other artists that you want to plug?
SL: I always say the same thing: I want to plug independent artistry and labels and collectives that I know of, that I’ve been a part of, because they are the ones that inspire me. Three different entities, collectives, independent labels that I’m connected to are Soul Trust Records out of Virginia Beach, Virginia, which is who I released Trap Liberation Army out from. These are comrades that I’ve known for a very long time. They’re my friends, really good friends, but we decided to have a space for independent artistry together. We put out some really good work so Soul Trust Records is just one big mass of incredible artists that people should check out.
Beat Conductors is a local collective in DC, Maryland, Virginia area that has a lot of Beat contests as far as like producer displays and battles. I mean, some really incredible instrumentals are played at these events. A lot of artists from across the country are gathering, it’s a competition but it’s more a building up of a family of musicians and artists, traveling together and explaining and working together, how we create in our creative processes, tutorials and classes. It’s been pretty cool working with them as well.
Then also Guerrilla Republik, which is a clothing label as well as a massive collective of artists that the brother Rob and Iz have been doing this for quite some time now. The people have really resonated. It’s been really heavily focused on Black and brown resistance and inspired by the Haitian Revolution. That body of revolutionary clothing and revolutionary art and music combining has been a beautiful thing. The artists that people might most associate with Guerrilla Republik would be Immortal Technique. But there are many, many, many talented artists that are affiliated with Guerrilla Republik, and I’ve had a pleasure to work with some of the comrades in Washington DC. I would tell people, if you’re looking for radical music to inspire you to definitely check out Soul Trust, Guerrilla Republik, and Beat Conductors.
TFSR: Thank you for that. One of the last questions that I had scripted out is about any words that you had on like your relationship to queerness and the relationship that queerness has to Maroon Collective, and to the Food Clothing and Resistance Collective? You as somebody who’s moved through and navigated and worked in a lot of political and social spaces, what things have come up for you visa vie queerness? And how have things changed over the years that you can locate? If that makes any sense?
SL: Change has been dramatic from losing spaces. The culture of queer visibility is a bit different now. Queer people are taking it upon themselves, I mean, as they always have, to be able to represent themselves, but it’s connecting in a different way. Where I see, on the one hand, there is more of a social acceptance via visibility, it doesn’t necessarily reflect all the time within movement circles and what leadership looks like. But people are loud and out there and they’re doing it. I’m very proud of the development of the queer folks that are out there and really getting it. Queer, trans non binary, gender non conforming, such as myself, we’re really taking it upon ourselves to attack the hetero patriarchy that has been the foal of so many movements.
Something that really pushes people away is a lack of feeling like they can be themselves in far too many leftist circles. There is homophobia, transphobia, and sexism. The importance of me being myself, and being comfortable… I decided a long time ago, either I was going to just be myself or I was going to play a role to fit in, and the choice I made very early on was to just be myself. So, I’ve never had to deal with a lot of resistance to me, as far as anyone saying anything to me in a hurtful manner.
I know I’ve been excluded from certain things, though, because of my my sexual orientation, and probably even more so my gender nonconformity as a masculine woman. But I really don’t give a damn because they couldn’t have been my comrades if you’re going to make such superficial choices, not to judge me by… I’m not going to say morality… principles, and ideological realness, because a lot of us say that we have ideological followings, but we don’t act through with them. So my integrity, wouldn’t allow a lot of people to come up to me and say certain things and oppress me. But I know that I’ve been left out of certain things because of my queerness.
We’ve had incidents within white queer spaces where we did not feel comfortable as Black and brown queer bodies. I see how my trans sisters are treated, and I see how my trans brothers are quite often just ignored and forgotten. Across the board, I see how people are taking it upon themselves to create their own Houses, their own scenes, their own films, their own music, and this body of resistance is coming out from queer people. That is a continuation of what we’ve been doing for over 40 years. It’s passing from one generation to the other to keep it going.
It’s not easy in Pan African circles, to be openly queer. It’s not easy. I’ve navigated through Pan African socialist circles, Islamic circles, revolutionary socialist circles, and again, quite often queer people, trans people are not centered in the circles. So, I’ve always felt that I would be that lance that was strike in the middle of that, and you’re gonna have to deal with me, and you’re gonna have to deal with my comrades, and you’re gonna deal with us, not as us feeling like we’re waiting for your acceptance, but you’re just gonna have to get with our program.
That’s how I’ve always felt about it. I’m not begging for acceptance, I’m taking my stake in this world that is all interconnected. In that aspect, my visibility is my weapon. I want you to see this masculine body, who’s not toxic, and who’s not following by the gender norms that you profess so well every day and the hetero patriarchy were my visibility, the visibility of my comrades and a collective that was ran by Black queer women and femmes was very important. It is very important. So I will continue to do this work even though I know that I’m probably not wanted in certain spaces. I’m not going to ask.
I’m not going to ask, “Can I be liberated? Can I be free? Can I be treated like anyone else?” I’m going to take it. So that’s always been how I viewed it. I have been a victim of hate crimes. I’ve been assaulted. I’ve been brutalized. I’ve had a lot of things happen to me as far as sexual and physical and mental violence. I am a survivor. I would tell any other queer youth that are out there and who are organizers to make sure that you build an intentional family to protect you, and to buffer you, and to laugh and to cry with because it’s very, very important. We’re trying to make worlds within worlds within worlds. It’s okay to create that. It looks like nothing that has been done before. It’s alright. It’s okay. It’s okay to create something new, and to be relentless with that.
We met a lot of queer people that came to the space and I didn’t realize until after we were packing up just how many different people that we touched with this work. So, I’m so eager to get another space so that queer people can feel that way in Baltimore as well with a particular spot. Not saying that there aren’t spots already, but to add to it. Because Baltimore is an incredible resistance town, and I just want to add to it with another space and reach out to the queer, Black and brown people here and trans Black and brown people here and gender non conforming non-binary comrades.
We’re on the verge of changing the reality. No more, would you see our faces on the front of newspapers as some things to be objectified and laughed at. You will respect us and that’s just what it is. So that’s how I take my day to day life as a queer activist. Not an activist, really just I’m queer and you’re going to deal with me and you’re going to respect me. This is how it is and we have a right to live and exist. It’s not very easy, always, especially if you’re visible. But is this is the work that must be done so that we can be free, because nothing’s given to you, you kind of have to take it.
TFSR: Yeah, thank you so much for that. I really resonate with that as somebody who’s subjectivity is a mixed race trans man who either gets as near as I can figure coded as either white or Arab depending on who is doing the coding and what kind of situation is going on. So, I very much resonate with the taking space, carving out safe space. And also, I have seen queer spaces become a bit less toxic, a bit less white, a bit more taking queerness as history as something that was very much like spurred on given energy by and created by Black and brown queer people, as you know, and is something that has been tried to be co-opted into like HRC, gay rich white kind of circles. But we have a long way to go still.
SL: A lot of the reason that that gets co-opted is because of the economic situation that queer and trans bodies are put into, because of the oppression that we face. So oftentimes, we feel like we’re unemployable. Or we’re easily fireable outside of the nonprofit industrial complex. So, here comes the nonprofit industrial complex. Some of our greatest queer and trans minds right now are working at jobs at nonprofits and they hate them. But they have to eat, and sex work is criminalized, and and you can’t do this and you can’t do that. So it’s so many things that that you can’t do, you can’t have events and have a space in the middle of Washington, DC and just be self sustainable, apparently. So people end up in non-profit industrial complex and their ideas are stolen. They’re not respected, and they’re still underpaid. Still whiteness is centered at the end of the day. It’s still white supremacy. It’s still a platform for the othering of people while they’re using these people. They will bring in, it’s almost as if they have a checklist, “Okay, I need one queer Black woman, I need to trans man…”
Trans people are speaking up for themselves and people are starting to really, really, really, really resonate with what’s going on. So let’s get a bunch of trans people in and you don’t respect those trans people that you’ve got to come in. You’re not paying them what they’re due. You’re taking their ideas and you’re literally using queer and trans bodies. It’s a big problem. But I don’t know how we get around around that other than creating grassroots orgs of our own, and not giving all our great ideas to these nonprofits? Maybe? I don’t know.
But that’s a serious thing. I feel sorry for my comrades, I see you out there. I know you’re drained. I know you don’t want to be in these spaces. It could even be just a different type of nonprofit that isn’t queer, but you feel drained and you feel used, and you feel marginalized, with people that saying they’re doing social justice work. I know, that hurts. I hope that you can liberate yourself from that, because it’s not a good feeling.
TFSR: Yeah, it is not a good feeling. I think creating projects like La Concha, like Maroon House, like Maroon Collective, is a really viable step in the direction of real queer liberation from white supremacy. Real liberation period from white supremacy, because white supremacy gave us all of this shit that we’re dealing with.
SL: …and capitalism, and so it all has to be toppled. So while I’m educating the hetero patriarchy, I’m educating white queer and trans folks, as well. Because you’re not separate from that. You might not be embraced fully as you might want to be. Sometimes I think people just want to be embraced more by the Empire, like when we were fighting to have trans or queer people be in the military, that’s not an advancement for queer and trans bodies, to be in the military. But I understand why some people do it, because this is the only way that they can get medical and other things.
We’re often put into these situations, because again, we’re not free and we’re not liberated. While we’re organizing and losing spaces, more spaces are popping up. So we’re just gonna have to keep pushing for our independence and autonomy and to to be heard and to lead even as we’re talking about horizontal leadership or temporarily. It’s still important to have Black, brown, indigenous queer trans two spirit bodies in these spaces. And I don’t see that from a lot of white leftist groups. So people are organizing their own and a lot of the new groups that I see popping up are led by queer and trans people. I just say, “What’s up? Keep doing it. Power to the people.”
TFSR: Well, if you if you ever come through Asheville, it’s been noted before, both on air and off air that pretty much literally all of the anarchists here are queer or trans. Like it’s notable when you find a cis-het person who’s an anarchist, we’re like, “Oh, it’s the unicorn!!”
SL: That interesting, but that’s what I’m saying. Create your own reality. We can flip the reality around and that is wonderful. Now I need to go to Asheville.
TFSR: Yeah, come through, come through. Yeah, we’ll show you a good time. We have all the vegan barbecue you could ever eat… or any kind of barbecue, whatever, people should eat what they want.
Sima Lee, those are all the questions that I had scripted out, but is there anything that’s on your mind that you want to give voice to or any words that you’d leave listeners with as a parting words?
SL: Feed the people. Go out and feed people, go out and give people clothing, sabotage capitalism, like sabotage it. You see it cracking, you see it breaking, you see it lashing out across Latin America and the Caribbean, and here, and Asia, and the Middle East people are lashing out because capitalism is no good and we see it. Whether it’s Chile, or Bolivia, Ecuador, Haiti, Paris, people are resisting. It’s time for Turtle Island, so called North Amerikkka to start sabotaging the wheels of the empire. Because other people need for us, within the belly of this beast to do that.
We need it for ourselves, first and foremost. I’m living in Baltimore, Maryland, which is segregated. It is very much segregated. It has a higher population of men in jail, Black men in jail in Maryland, more than in Mississippi. Again, I’m gonna say it again, it’s segregated. We’re living in segregated cities. We’re living in a place where food stamps are being cut from the masses. We’re living in a place where corporations we’ve known since children are closing. We’re living in a time where what it looks like to make money is changing. Hasten what work looks like, redefine what work is, redefine bartering, redefine what family looks like. We’re redefining everything, gender, everything. Redefine it, evaluate it. It’s good to learn from the past, but also learn from the mistakes.
I’m just anxious to see what 2020 looks like as we go into these ridiculous elections and all of this stuff that’s going on. Whether they impeach Trump or not, as long as we have imperialist capitalism ruling over us, it doesn’t matter what the figurehead is. So, I just want to see my comrades across the country, across the globe, to hasten the fall of imperialist capitalism, of racism, of sexism, of ableism, all of the things that have been impeding us and holding us back. Get your trans power, get your queer power, your Black, your brown, your indigenous power, and even Fred Hampton said, “you poor white people get your power too.” It cannot be on the back of your comrades and on the platform of white supremacy, we need you to be your European descended selves. Whiteness has to go, as far as a category of social political oppression.
So we would like to see the abolition of whiteness, and bring back the greenness of our land, and the blues of our water and our skies, and deal with this ecology that is just crying out for humans to just chill. This is where we are, we have so much work to do. I don’t know how to give any one thing other than to say, “Push it all.” If you think you’re pushing too much. I tell you, you’re not pushing enough. Push, push. Let’s see the end of this oppression and let’s create a new reality.
TFSR: I love that. I love that. Yeah. Thank you so much for your words and your energy and your heart and your mind. Like it’s been a beautiful experience for me getting to talk to you. And I hope that we get to like build and fight and work together in future.
SL: Absolutely. I plan on going as much as possible up and down the east coast, down south, and I’ve been invited a couple of times out west so maybe I might finally get to Cali and Seattle and Portland and other spots. I know the comrades are always doing their thing. I’m looking forward to meeting anybody and everybody who’s down to really push anti-capitalism as far as we can, in these colonized territories.
We talk about harm, entitlement as relates to positions of power like masculinity or whiteness in our cultures, the need for connection engrained into our biology and sociality, accountability and healing among other topics.
You can find further reading up at norasamaran.com. You can find a list of suggested further reading by searching “How To Not Re-Injure Survivors.”
Announcements
ACAB/PansyFest Reminder
Next weekend is the Another Carolina Anarchist Bookfair (or ACAB) happening in Asheville, NC. Events start on Friday with a welcome table at Firestorm from 1-7pm. Simultaneously, there’ll be presentations on Veganism and non-violent direct action, trans-national and indigenous poetry, anti-racism in Appalacha, Revolutionary Abolitionist Movement and anarchism in Puerto Rico. That night, Pansy Fest begins with a show at Sly Grog Lounge at 7pm. This sparks a weekend of activities from 11am til 2am around the city. If you want to learn more about either event, check out acab2019.noblogs.org and pansycollective.org or give a re-listen to our August 4th episode of The Final Straw. And please come visit our table if you’re in town on Saturday or Sunday and say hi.
Sean Swain’s 50th Bday
We’re lucky enough to include Sean Swain in this week’s broadcast. If you’ve been missing him on your radio emissions, you can find a link to his audio essays up at our website, he produces one every week, find updates on him at Sean Swain.org or now follow him on twitter at @SwainRocks. Please be aware that his 50th birthday is coming up on September 12th, so send him some loving kindness. Also, if you’re in town for ACAB, swing by The Final Straw table on Saturday, August 24th before noon to participate in a birthday surprise for Sean. Shhh, don’t tell him.
Other Notes
There are some updates on the case of anarchist prisoner, Eric King up at his support site, supportericking.org. And stay tuned to our website and podcast stream for some special audios about him. Also, keep an ear out for the August 2019 episode of BADNews in the same places.
For the hour, we spoke with Ahkok who identifies as a humanitarian, antifascist and musician who grew up in Hong Kong and has participated in protests over the years including the Umbrella Movement and current protests today. We talk about the mindset of the Hong Kong protests, the situation in China, decolonization, racism and more.
Y’all may have heard that over the last 8 weeks or so, Hong Kong has been rocked by protests to undermine efforts by the government to create an extradition treaty with China. The protests have included barricades, interesting uses of AirDrop, Telegram and whatsapp and other digital platforms to avoid censorship to spread information, street fights against police and attacks from criminal gangs they and the Chinese government hired (the so-called “White Shirts”) and a raucous romp through the empty legislative chambers of governance leaving wreck and ruin behind. The street actions come on the 30th anniversary of the Tienanmen Square Protests of 1989 when student sit-ins demanding democratic political and economic reforms were killed in Beijing and around by the so-called Peoples Liberation Army. Currently, western reporting and word from dissidents inside of China has come about the Re-Education camps such as in Xinjiang where the Chinese government has been interring Uighur Muslims and other ethnic and religious minorities in order to stamp out their religion and socialize them to a more homogeneous Chinese lifestyles, definitely a reason for Hong Kongers to take the streets to keep dissenters there from easy deportation to China.
If you’re in the Asheville area, on Friday August 2nd from 6:30-8 at Firestorm Books, Blue Ridge Anarchist Black Cross will be showing the documentary “Love And Revolution” about autonomous and anarchist responses to austerity, police violence and resistance to borders and love for the people who cross them in Greece. More on the film at the website lamouretlarevolution.net. Then, on Sunday August 4th from 5-7pm BRABC invites you to it’s monthly political prisoner letter writing. Show up to scrawl a few screeds and meet some nice wingnuts.
Bennu Hannibale Ra-Sun
Supporters of Bennu Hannibal Ra-Sun, recently moved out of solitary confinement after years in the hole for organizing non-violent resistance behind bars, are asking folks to show up in Montgomery, AL to support a court hearing for him at 10AM Montgomery County Courthouse, Courtroom 3C, 251 S Lawrence St. Montgomery, AL 36104 held before Circuit Judge James H. Anderson Fifteenth Judicial Circuit.
Support Workers Coop Efforts
Finally, comrades in Carbondale, IL, have put together a gofundme to help fund a workers cooperative. You can find the site by searching “Carbondale Spring Fat Patties Cooperative”, an effort to re-open a closed burger joint to feed the working class, not some fat cat CEO. More info about organizing efforts in Carbondale can be found at carbondalespring.org.
BAD News: July 2019
This month for the A-Radio Network’s “Angry Voices From Around The World” podcast we feature a shortened segment from our previous episode of TFSR with Perilous Chronicles, as well as A-Radio Berlin with notes on the National Socialist Underground trial in Germany and A-Radio Vienna with call-ups for the August 23-30 International Week of Solidarity with Anarchist Prisoners and support for prison rebel, Andreas Krebs.
. … . ..
This week, we featured “Jab Cross” by Lucy Furr from their recent album, The Jungle, as well as the track “4K Punk Rock” by antifascist post-rock band Remiso’s album, Pleasant With Presentiment.
Y’all may have heard that over the last 8 weeks or so, Hong Kong has been rocked by protests to undermine efforts by the government to create an extradition treaty with China. The protests have included barricades, interesting uses of Air-Drop, Telegram and WhatApp and other digital platforms to avoid censorship to spread information, street fights against police and attacks from criminal gangs they and the Chinese government hired (the so-called “White Shirts”) and a raucous romp through the empty legislative chambers of governance leaving wreck and ruin behind. The street actions come on the 30th anniversary of the Tianeman Square Protests of 1989 when student sit-ins demanding democratic political and economic reforms were killed in Beijing and around by the so-called Peoples Liberation Army. Currently, western reporting and word from dissidents inside of China has come about the Re-Education camps such as in Xinjiang where the Chinese government has been interring Uighar Muslims and other ethnic and religious minorities in order to stamp out their religion and socialize them to a more homogeneous Chinese lifestyles, definitely a reason for Hong Kongers to take the streets to keep dissenters there from easy deportation to China.
For the hour, I spoke with Ahkok who identifies as a humanitarian, antifascist and musician who grew up in Hong Kong and has participated in protests over the years including the Umbrella Movement and current protests today. We talk about the mindset of the Hong Kong protests, the situation in China, decolonization, racism and more.
TFSR: Could you introduce yourself to the audience?
Ahkok: Ok, yeah, my name is Ahkok. Originally I’m from Hong Kong, now based in London. I just came back from the Hong Kong massive protests starting from June, lasting until now, really. I’m a musician and I’m also a member of the Hong Kong antifa group. Yeah, that’s basically who I am.
TFSR: Do you identify as an anarchist as well?
Ahkok: Yeah, yeah, I..
TFSR: It’s ok if you don’t…
Ahkok: I, I do, but I like to call myself a humanitarian more, maybe. But sometimes I’ll put on an anarchist hat and, for to, make my ground or something. So, yeah, I would say I’m an anarchist.
TFSR: So,I got ahold of you because there are these ongoing and incredible protests going on for the last 8 weeks…
Ahkok: yeah, mmm
TFSR: …in Hong Kong. Can you talk a little bit about where they came from, recently, and sort of what’s gone on, please?
Ahkok: Yeah, it’s basically… it started from a murder that happened in Taiwan. So, basically there’s a Hong Kong guy, I think he was going out with this Taiwanese girl. That girl got murdered and he flew back to Hong Kong. And there wasn’t any extradition bill between Hong Kong and Taiwan. So, the Hong Kong government was trying to use this as a chance to introduce this extradition bill. But, it’s not for Taiwan, it’s basically trying to bridge this gap from Hong Kong to China. So, yeah, that happened I think in April. And then a lot of different people trying to reject the bill, but the Hong Kong government was really, really determined to pass the bill. So, on the 9th of June there was this massive protest about this extradition bill worldwide, really. I was in Berlin, and I was participating in a gathering in Berlin. There’s a lot of Hong Kong people living there, about a couple of hundred people.
And then it just… went more aggressive along. There was, on the 12th of June, there was a protest outside of the Legislative Council in Hong Kong and the police fired rubber bullets and tear gas. There was a guy, I think he is a reporter, and he got shot in the head, so everyone was sort of watching it and he was in a pool of blood, almost died. I was just really shocked, so I took a flight back to Hong Kong just to be with all of my mates and with the protesters. It just escalated from there and continues right now.
Well, it’s actually a little bit different now because initially we all gathered outside of the Legislative Council, it’s basically like a Parliament in Hong Kong. So there are a lot of protests there. On the first of July some of the protesters actually broke into the Parliament, I think people have seen the videos. Then they trashed the Parliament with lots of graffiti and then came out safely. But the Legislative Council isn’t really operating now so people start to organize different protests in different districts around Hong Kong. Like, for instance, last week it was in Lin Yao and the week before it was in Xiao Tin and so on and so forth. So, it’s basically that there are a lot of smaller protests now rather than just one big, gigantic one happening outside of the Legislative Council.
TFSR: So, is the Legislative Council between sessions where it’s taking an official break that is timed or is it that they are on pause because of the amount of disruption that’s occurring?
Ahkok: They are on pause because of the destruction, yes. Actually, the Chief Executive in Hong Kong, she said the bill is dead but we all think that’s a big lie because there are no options about the bill going dead. You can either pass the bill, approve it, or you withdraw it. But she never said ‘withdraw’, so we think she’s just trying to bide her time and maybe try to reintroduce it later on. So, the protesters keep on protesting her to say ‘withdraw’ but she never used the word. So we just don’t believe her and think the bill is just hanging there.
But, yeah, the Legislative Council is trashed pretty badly and it’ll take a couple of weeks to reinstall. But there will be a somewhat of a break later on anyway. We think that if the bill is coming back, it’ll be in October. But now I think it escalated more than just the extradition bill. It’s more about the independence or the staying away from the evil control from the Chinese government, really.
TFSR: So, I think it’s a good time for people in the audience who may not understand the situation with Hong Kong’s government. SO, basically, for a very long time China was in control, right, and then that was wrested away by the British during the Opium Wars, which gave it back in 1997. Can you talk a bit about that transition and what say the people of Hong Kong had in that and sort of what conflict there would be between the methods of governance that were present or expectations of the ways society ran under British rule versus under Chinese?
Ahkok: Yeah, it’s a very complicated and long story. But, there is this Sino-British joint declaration. Basically, Hong Kong is a British Colony, right? I think we got pretty wealthy because of the Cultural Revolution. There’s a lot of businessmen, maybe from Shanghai or somewhere, who tried to escape the Cultural Revolution so they went to Hong Kong to establish their business.
TFSR: And this was the Maoist attempt to change the cultural landscape in the 1960’s…
Ahkok: Yeah, totally. This was the attempt to try to introduce this really rigid communism around the 1950’s and 60’s. So, the economy was pretty much flourishing under the British colonial government. There was this Sino-British joint declaration saying “we have to hand over in 1997” so the British were handing over Hong Kong back to China. But they had this joint-declaration saying that there will be one country, two systems within this 50 years. So, from 1997 to 2047 we should be benefiting from this one-country-two-systems. Basically, meaning we have our own legislative system, we have our own declarations and so on and so forth, but we’re still a part of China. But as you know since 1997, it’s only been 20 years. Things are just going really really fast.
A lot of people are really scared now. Especially with this extradition bill. Meaning, if the Chinese Govt thought you broke some law in China, they can take you from Hong Kong and try to punish you in China. What this means is that we still have some Free Speech in Hong Kong, we can still criticize the government. We can still criticize the Chinese Communist Party, but if this bill passed then there will be no more freedom of speech whatsoever. They can just take you and put you in a jail in China. So people got really scared. Especially since we’ve been having this Freedom of Speech for a long time, we’ve been saying things about the Chinese government for ages. So, yeah, I think the Hong Kong people are really, really scared about this extradition bill.
The tricky part is that we’ve moved on from one colonial system to another one, I would put it that way. We were a British Colony and we feel like a Chinese Colony right now. So, the younger generation is having a stronger mind on the Hong Kong independence, more than ever, really. In the old days we usually talked about trying influence China as a country so Hong Kong can benefit from it. But now the younger generation is just trying to break apart from China to have their own way, their own system. They don’t really care about the Chinese democratic movement that much anymore.
TFSR: Just to sort of put a pin in what you said about dissent and the suffering at the hands of censorship. I’m reading through this CrimethInc article “Anarchists in the Resistance to Extradition in Hong Kong” that just came our recently. And the person being interviewed talked a bit about booksellers in Hong Kong who were disappeared for selling publications that were banned on the mainland. And activists in Hong Kong who have been detained or deprived of contact while cross the borders with no real possibility for challenging the situations. It seems like this isn’t just based in some conspiracy theory or fear based out of nothing, right?
Ahkok: Yeah, it escalated really fast in the last couple of years. Basically, we have a lot of different bookstores in Hong Kong selling censored books in China, so it actually is quite profitable because a lot of Chinese tourists would like to come and buy some censored books and bring them back to China.
I think the bookstore owner.. there was three of them. Three of them vanished for several months. What happened was this guy, I think he was trying to work with the Chinese government and go back to the store and try to get these phone numbers, so he has these customers information. I think the Chinese government wanted to have this. So, he was told to go back to Hong Kong and take it. But when he went back to Hong Kong, he changed his mind and reported to the mass what happened. So, actually, he’s now in Taiwan and because of this extradition bill he thinks he may not be safe anymore. He went back to Taiwan and thinks that Taiwan is still safe in a way. Don’t know for how long. A lot of people like him feel really that Hong Kong is not a safe place to stay away from the Chinese government anymore.
TFSR: You mentioned a younger generation having a perspective that this was imperialism being imposed after a different form of colonialism and imperialism. Does that mean that young people engaging in this wave of protests against the extradition, are they coming from more of a populist or nativist perspective? Is there nationalism underpinning it? Or is it more of a request of not being, or a push to just not be controlled by a power that is out of their own hands?
Ahkok: Yeah, I think that’s a really good question and very critical. I have to be honest, the younger generation are mostly organized by localists. They are in this spectrum, they are actually quite right wing. The younger generation that is now trying to pick up the identity of what Hong Kong people means, but there are a lot of privileges and discrimination that are behind it. I think, softly speaking, Hong Kong was… they have this elitism in their own sense of identity. Like ‘Hong Kong is much better than China. Hong Kong are a little better species than the Chinese…’. I think that’s the biggest problem about the movement happening it he last couple of years.
There’s a lot of localist leaders in jail now, so these sort of notions that the ‘Hong Kong people are better than the Chinese’ are dying down I think. But at the backbone it’s still the same localist thing. So, what happened was… there’s a lot of fights with the riot police but there are also organized groups to… We have some Chinese buskers, Chinese street performers in Hong Kong and the localists will go and attack them or try to kick them off from the park or something. I think that is not covered in mainstream media at all but that actually makes me really concerned, that sort of backbone of right-wing, localist identity. The tricky part is, how can we address the Hong Kong identity that we aren’t the Chinese and aren’t the British. But at the same time not be discriminating, especially against the Chinese. So, that’s the tricky part.
TFSR: It seems like there’s a possibility, and this is based again on my reading of that article, but that there’s a part of the Hong Kong identity that lies in the identification with refugees who have sought their own life-ways in spite of larger powers trying to control them. And that could be maybe some sort of unifying and non-xenophobic approach. I don’t know if that’s a correct reading on a part of the myth of what it means to be from Hong Kong.
Ahkok: I think, as a local Hong Konger… I spent 30 years in Hong Kong, I have to say that Hong Kong people are fucking racist, man. We had these Vietnamese refugees in the early 90’s. They were treated like rats, man, honestly. They were thrown into concentration camps and having really, really inhumane treatment from the government or the citizens. I think there’s this really powerful colony, the Hong Kong people usually are really.. they prefer the British or the Americans. If your people are black or brown… quite a lot of people from India and Pakistan live in Hong Kong but they are still treated like second-grade citizens still. It’s so difficult to tackle that.
They have this sense of ‘white people are better than the others.’ So, Hong Kong people have been trying to be white for ages. I think that’s one of the most successful colonies, British colonies you can find on earth. So, now, even going to protests, some of them will still wave the British colonial flag, it’s so fucking embarrassing to see. Even some protesters who trashed the parliament they actually took one of these colonial flags with them from inside the parliament. That actually reflects this kind of, really…
TFSR: Reactionary?
Ahkok: … reactionary… Yeah, yeah. I think it’s really naive as well. They thought ‘We have to stand strong and fight off the Chinese colonial power, the Chinese imperial power, so we have to stand aside with the British colony. You know what I mean? It’s like, oh my god can you think of something else. So that’s a pity, really.
TFSR: So, this is an instance that these days, since the end of the cold war, I haven’t heard very much of like how… Hearing from populations resisting a leftist imperialist force. You’ve mentioned that localism and a right wing populism is really frequent and, at least an inherited xenophobia from British colonialism or white supremacy. But, are there many conflictual or resistance movements in Hong Kong that come from an anti-capitalist perspective? And how do they relate to the fact that the Chinese imperial force calls itself ‘Communist’?
Ahkok: Ah, good question. I think one of the key protests was in 2011 with… well we actually had two Occupy Centrals. One was called, really lamely, “Occupy Central with Love and Peace” that was not actually part of the Umbrella Movement but was .. they had this plan with occupying Central with love and peace for a long time but they didn’t know how to execute it because it was a plan from the university elites. But we actually had an Occupy Central in 2011. We spent one year occupying this Hong Kong HSBC bank, the headquarters of this bank. So, we were at the ground-level of this bank for 1 year and then we got kicked out. But that was actually echoing the Occupy movement around the world, so it was basically anti-capitalist and anti-authoritarian. But it wasn’t that popular in Hong Kong, actually.
When it was started, actually, we got a lot of attention but gradually, maybe it was just like 5 or 6 tents left at the occupying space. It is actually very difficult to introduce anti-capitalist ideology in Hong Kong because that is precisely the core identity of Hong Kong people. They think they have the economic power, much better than China. Not so, now, but in the 80’s and 90’s that we were much better than the Chinese because we were rich. That we were much better than the other Asian countries because we were one of the strongest Asian countries in terms of GDP and so on and so forth. So, that makes up a lot of Hong Kong’s identity, and people are proud of it because of the financial power.
Part of this Sino-phobia is because we are losing that privilege and China is growing into the second biggest Imperial power in the world. So, Hong Kong is actually losing this privilege. A lot of middle class, right wing Hong Kong people are actually frightened because we don’t have this privilege now. Rather than saying ‘Freedom of Speech’ or ‘Freedom of whatever’.
** 32 minutes **?
TFSR: If there was room for anti-capitalism or if it was so tainted by the dialogue coming… or the monologue coming from the Chinese Communist Party…
Ahkok: I think in the 1960’s and 70’s there was actually more left-wing, anarchist movements. I think because, precisely, in the 80’s and 90’s the financial power in Hong Kong was soaring. People tried to be a-political in order to not cause any trouble. You know, capitalism needs a really smooth, operating system. So they tried not to disturb it. So they became very a-political in the 80’s and 90’s.
I think since the early 2000’s, we tried to pick up social movements again from the 80’s generation. We, who were born in the 80’s, stated to pick up a lot of different protests from that point in the early 2000’s. So, within these 19 years, we actually went on this crash course. Before that, we went to protest and if we tried to snatch a barricade, we got maimed really from the media (saying that we’re Thugs and shit). But, until now we have gotten really good with tear gas, setting up barricades, trying to stop the riot police. This is actually moving so fast, faster than anyone could imagine.
Nowadays in the really front-line, trying to fight off the riot police, are actually people who are like 16, or 16-21. Really, really young. People like me in their 30’s, we are like the older generation already. We actually try to participate by saving the kids in the front, or just providing the resources, the tools that are needed. It actually changes so fast. I got arrested a lot of times before, but usually I was charged with unlawful assembly. The charge wasn’t really, really serious. I got social service for 80 hours and things like that. But now, it’s escalated so that whenever you participate in this kind of demonstration you participate in a riot. So, it jumps from social service to like 8 years of prison time.
TFSR: Oof!
Ahkok: So, yeah, actually, the risk is really, really high now. But the young generation knows it, but they are really very desperate. This desperate feeling, you can get it from the young generation. If this one-country-two-systems is ending in 2047, that’s actually not.. it’s 20 years later. So, maybe this is.. I think that a lot of people think this is our only chance to stop this from happening. This is the only chance to introduce or try to ask for Hong Kong independence. So, the young generation would risk that 8 years prison time to fight for their future.
TFSR: So you mentioned that capitalism requires a lot of smoth running for it to be able to extract resources and move them up the chain in a population. And this sort of disruption, of course, it will bring a reaction from a capitalist state. Earlier, you mentioned that the two-state-one-nation approach… Can you talk a bit more about the shifting power towards China within the decision making within Hong Kong? For instance, representation of the CCP within whatever supposedly democratic institutions that exist in Hong Kong? And how that might impact things like the passage of this extradition rule or punishments for participating in disruptions and such?
Ahkok: You know, we were pretty proud of Hong Kong not having any corruption at all, it’s not like in China. But I wouldn’t say so now, because there are so many new construction plans coming up. It costs fortunes, billions and billions of dollars, even for just one pedestrian bridge or something. So, we actually know that the Hong Kong gove3rnemnt is answering to the Chinese government and trying to maneuver all the money to the Chinese by these kind of construction works. It costs a fortune but the quality is shit. So, the new train stations, for example, even the construction site is sinking a couple of inches, a couple of inches. But, literally, no one got arrested, they still have a way to get around it. They were able to find some specialists to say ‘it’s safe’, that kind of bullshit, but it costs a fortune and things aren’t safe anymore in Hong Kong.
I think a lot of people in Hong Kong are very sensitive to this kind of money investments. So, that makes a lot of people angry in the society in general.
We know this Chinese Liaison Office in Hong Kong is actually behind almost everything. The Hong Kong government is no longer answering ot the Hong Kong people anymore, it is directly answering to Beijing, and the Liaison Office is actually more powerful than the Hong Kong government.
So, what we saw with the thugs attacking people randomly in the train station last week. A lot of evidence shows that they were actually hired by the Liaison Office. That’s why the Hong Kong police were working so explicitly with them. Because, it came from the highest order of the Liaison Office, so they weren’t interfering when the thugs were attacking. There were no police whatsoever for like 40 minutes and the thugs were just attacking people with pipes and sticks and whatever, randomly. It’s actually state-sponsored terrorism happening in Hong Kong. It was happening in the street called Yuen Long, so a lot of protesters went back to Yuen Long yesterday, Saturday, right. But, the riot police came and they actually… last week we were beaten up by the terrorists and this week we were beaten up by the riot police. Actually, it’s the same, but they’re just dressing different coats really. But they all isolated this Liaison Office. It’s actually an open secret, we know that this government in Hong Kong has this kind of attitude, shamelessly having so much of this police brutality. Because they aren’t really answering ot the Hong Kong people anymore, they are actually working for the Beijing government.
TFSR: So, these thugs that you mentioned, for people who may not have seen the video. There was a video shared online that showed this so-called ‘White Shirt Gang’, a bunch of men in their teens and 20’s, rather large, wearing white t-shirts and attacking protesters in public transit stations. And this isn’t, I mean, but it may be getting worse but this isn’t a new thing, right? In 2014 during the Umbrella Movement, there were also noted cases of Triads or thugs being hired or working with the police to undermine the occupy encampments and beat up protesters, right?
Ahkok: Yeah, it’s not new, but the scale is quite different. It’s not so explicit now. The police just don’t give a shit. They would go and talk to the gangsters saying “Yeah, well done.” Something like that we can see on the videos. I think, back then in 2014, they were still pretty shy to show that the police were working with the thugs. But now, they just don’t care and just admit it. When people were under attack, when people tried to go to the police station to report, they actually closed the police stations. If you call *999, it’s like calling 911 in the States, they actually hang up. If you say, ‘the thugs are attacking’, they’ll hang up or just say ‘if you think it’s not safe, just don’t go out on the street’ and hang up. So, it’s really explicit now, they’re actually the same. **chuckle**. Yeah.
I’m not saying that the police were a fine unit before, we’re not that naive, but this kind of explicitly working together in front of cameras is quite new. I think in 2014, thugs were trying to blend in with the protesters. Their mission was to make the protesters look dirty on the media by throwing things at the police or something like that. Or trying to harass the protesters to make the occupying area less safe. But the mission now is actually quite different. They actually go out and terrorize people. I mean, they aren’t attacking protesters, they are attacking pedestrians, they are attacking random people taking the train.
Yah, I think the scale is actually quite different. I would say that now it’s like corporate terrorism, it’s actually like state-sponsored terrorism. And before it was actually just a little bit different.
TFSR: I think that the US doesn’t have a very proper understanding of the term ‘terrorist’. Recently there was some legislation that was pushed by a few senators, including Ted Cruz (who’s very far right wing), to accuse antifascists or ‘antifa’ being terrorists. When in fact over the last 5 years how many, like 100, people have been killed by right-wing extremists. But, whatever. But to imply, to actually impose terror and make it so that people don’t want to go outside would be an example of terrorism, right?
Ahkok: Yeah, yeah. Yeah, it’s actually a very different kind of context in the States, I think. But, yeah. Maybe it’s not a really good term to use, ‘terrorism’, but the thugs in Hong Kong… I think we have to go back to the history of how these thugs happen to be really snobbish in the first place. Actually, they claim to be the indigenous inhabitants of Hong Kong because their ancestors actually helped by fighting the colonial government. With plows and stuff like that. So, the colonial government tried to say to them, ‘You and your off-springs will have the right to claim the lands” as a way of making a truce. So, what happened is that all of the males from these indigenous inhabitants will have the rights of the land. You know, in Hong Kong, land is really scarce. We have a lot of different living issues, living in really cramped places. But these ‘indigenous inhabitants’, they have the land, so they become one of the privileged classes in Hong Kong. They actually think they own the place. They actually think they own the territory, so they become their own group of people, the main part of these thugs or the gangs that are operating in these terrorist attacks.
The notion that they came out to beat people randomly, saying that they were trying to protect their land. It’s actually really funny. They actually think that the Black Bloc will come to start trouble. So, their first intention is to punish the Black Blocs. So, I think they are trying to go out and beat people in black shirts, and it just escalated to beating up people no matter what they’re wearing. That’s one of the really strange things happening in Hong Kong.
The gangs that are wearing white, the Black Bloc is actually the protesters. Because within this anti-extradition bill, we dress wholly in black, actually, I think it helps a lot of introduce Black Blocs, really. Starting in 2014, we saw Black Blocs, but never in this scale or therefore this kind of organization. I’m actually really proud of the organized Black Blocs, they’re really really powerful and have gained a lot of momentum in the last few weeks. You have to understand that in 2014 it was really just a few people wearing black clothing and throwing objects at the police. But now we’ve become so strong that we can organize many different resources, help people by having our own medics. Yeah, it’s become a really organized groups. I should write something about these Black Blocs coming together in this last couple of months. It’s really interesting.
TFSR: Yeah, I think that you mentioned before the difficulty of engaging barricades and other such things. And now, they seem to be really commonly used and somewhat dispersed among the population. Critiques that people may have gotten for resisting the police in the past have sort of gone by the wayside as wider parts of the population have experienced how difficult the situation is and how dangerous it is. I think it is really impressive and a lot of people have also commented on the very intelligent use of buckets of water to stop teargas. Most people try to throw it back and burn their hands. Can you talk about some of the improved tactics and usch that you’ve seen used in the protests?
Ahkok: Yeah, I think it has a lot to do with the punishment, it’s getting really scary. So, when, back maybe like 10 years ago and we would go out protesting and set up barricades, we didn’t even think of covering our faces because the jail-time was so short. But it escalated with the Hong Kong government trying to prosecute people with riot charges, with 6-8 years in prison. So people think seriously about hiding their identity whenever they go out. So, I think that makes it more popular to have Black Blocs go out in Hong Kong.
I think we learned a lot in the 2014 Umbrella Movement by organizing really big occupying spaces, how to move the tools and resources, how to fight the riot police. Yeah, well after that 79 days of occupy8ing movement in Umbrella Movement, a lot of people went home feeling really pessimistic for almost 5 years, actually. But, in these couple of years, actually, we had a lot of time to really chew on what happened in 2014 and let it sink in. So, when we went back out ot protest in 2019 we came back really strong and really prepared. I think, especially the really young generations don’t have the…
I would say that when we went out to protest maybe 10, 20 years ago, a lot of mainstream politicians were afraid to look dirty on mainstream media. They also calculated how we were actually represented by the media, ‘are we doing things right? Are we looking good?’ Because we thought images would mobilize people to join in.
But, nowadays the younger generation doesn’t give a shit. I mean, they don’t really care about if they try to hit the riot police, if it looks bad on the news. They don’t really care. So, I think from representation to being present in the riot is really different now. So, the younger generation participates and they actually are present in that and don’t really think about representation in the media at all.
And one of the reasons that we have escalated into this kind of mobilization and organization is because a lot of the leaders were arrested **laughs**, they’re actually in jail. I shouldn’t laugh about it, they’re having really hard jail time, but this time we don’t have leaders or main-stages telling what people should do or what people shouldn’t do. So, I think we actually benefited from all of those mainstream political leaders being arrested. So, people have literally no leaders telling them what to do. And now they mobilize with Telegram, or co-location social media… We actually have this main, massive discussion board called Ling-dung, so basically they’ll go online and discuss strategies, what to do and what not to do. Or how to coexist with different knid of risks and tasks. I think that’s the main difference, thinking about it, we don’t have one idealized leader trying to steer away the movement. So things are just born naturally. Some people, maybe they would like to take more risks, to do more things, or some people want to participate in some really peaceful demonstration and go home when things are getting dirty. But they can still work with the Black Bloc. Yeah, I think it’s a new era of protest in Hong Kong.
TFSR: Do you have a sense of how, as trust and this sort of knowledge gets dispersed among more people and decentralized, how people know at what point… I mean, because the Chinese government and the Hong Kong government are watching what’s going on, are listening to what decisions are being made and I’m sure trying to engage and trying to confuse peoples activity and trust with each other. Is there an understanding that at a certain scale we need to devolve our methods of approaching things or have people come to that point yet?
Ahkok: I think that since 2014, there’s a lot of, we call them ‘Ghosts’, undercover cops who would blend in and try to start things or escalate to something more violent, or whatever. They try to make the scripts play out by the movement. I think we still have a lot of those. But we spent a lot of time trying to catch the ghosts in 2014, ‘oh those are undercover cops, those are protesters’ but how do you identify and distinguish them? I think that now people are so aware of it, we always try to remind ourselves ‘don’t spend time catching ghosts, just do your own thing.’ I think this actually works quite well, we don’t really spend time trying to call other people out from the protests ‘they aren’t one of us or they are ghosts or they aren’t protesters’. We don’t actually care now. We do our own stuff, we stay with our own groups of people. But I think that people are getting really smart at the same time. We try to analyze the situation, where to stop and what not to do.
There was this incident on the 1st of July when people trashed the parliament. Actually, four people had this death oath that they wanted to stay inside until the riot police came inside and they wanted to (it was actually suicidal). They actually made this oath to stay inside and fight off the riot police. Before the police came, 100 protesters went into the parliament to pick them up. They said ‘We either leave together or stay together.’ I think this was a very powerful moment of the protests, we actually learned a lot of trust. We’re on the front-line all of the time and we can analyze what would be really harmful fro the protesters, for the Black Blocs and where to actually call it off for the day and come back later on.
It’s just a lot of trial and error, really. But I would say that we’ve been waiting for this moment of leaderless protests for a long time. Because, even in 2014 there were so many idolized leaders that had their mics and said shit, making deals with the police… a lot of people just chanting what they were chanting on the stage. But not anymore. Even some of the politicians, some of the mainstream politicians they know this is not their time. They would just go and try to encourage the protesters to be safe or whatever, Even the lawmakers in Hong Kong know they know shouldn’t take the stage or take the mic to give orders anymore. That’s what makes it really powerful at this time.
TFSR: So, this show sometimes gets heard in China, gets downloads in China and I seriously doubt this will get past the censors.
Ahkok: **laughing**
TFSR: But, in the hopes that someone has a VPN or TOR and can hear this. As you said, things are feeling very dire for people and especially the youth who see a future in 27 years or whatever of China fully taking control of Hong Kong and it losing it’s autonomy and independence, whatever it has now. And it’s also the 30th anniversary of the Tianeman Square massacre, which I know is not allowed to be covered and is censored highly from within China. And I wonder if you have any words for people that are within the mainland about this situation and any hopes that you have… if you have any hopes… for their independence and autonomy. And what you want them to understand about what’s going on in your home.
Ahkok: Yeah, I mean we have a lot of really strong connections with activists in China. We have a lot of respect. Because they are paying a really high price for being dissidents in china. I would say, look, all tyranny collapses. I’ve actually been quite positive. Of course, if the Chinese Communist Party is still around in 2047 Hong Kong will become a part of it and then maybe there’s no escape. But, who knows, maybe the Chinese Community Party might collapse any time soon, man. Part of the reason why there are so many people obedient to the Chinese Communist Party is because of the economic power. There’s only one reason why you obey them, because of money (honestly). Even from Hong Kong. Even some people in Hong Kong are pro-Beijing because they will be made rich.
But I think the economic structure in China is so unstable that it might just collapse at any time. They just make up their numbers. We have been waiting for the bubble to burst for like, for a long time. It might happen any time soon. Once that happens, there will be no more obedience. People will question about the Communist Party in China. Things will be very different.
You know, they have this one… one row one belt, what’s it called, initiative in China. So, in the UN people try to question about… they have these concentration camps, reeducation camps in China now. Actually, 27 countries support these re-education camps in China because they are in the pocket of China. They want to get a piece of it. But I think this time, because of this extradition bill, or maybe we should pay attention to how evil the Chinese government is. Of course, I know a lot of people are trying to go against the imperialism in the States, so they would choose to side with China. I think that is just nonsense, that is just two evil empires. You shouldn’t choose one of them and then think “I’m with the Chinese, so fuck the US government and US imperialism.” No, China is just another, maybe even more evil imperial power, they are just getting stronger and stronger and a lot of countries are supporting them. I think it’s actually a very good time to raise the question “Should we really side with the Chinese?” Look at what they’re doing, there’s no humanity in this system, and that’s why they can grow their economy so fast because there is no legal system, no humanity. Just money. They still use the term ‘Communism’, but they are on the most right side of the spectrum you could imagine on earth.. Let’s think about this. It will collapse pretty soon, man, I have a lot of faith in that.
TFSR: Yeah. I… I don’t necessarily have the faith but I don’t know any better. I can hope for it. And that people can have something better. Definitely not the US coming in but something for themselves.
You kind of addressed one of the questions I had, which was… There are communists, that are statists, who we call Tankies in the west which is a British term. It’s for authoritarian leftists who believe that the opposition to the main capitalist empire, which would be the United States as you said, which would be to support anything that anyone else does that’s in opposition. I appreciate you raising that.
Ahkok: My pleasure, man.
TFSR: So, in terms of that… and I won’t keep you too much longer, I’ve kept you an hour now… But there’s been rumors of the so-called People’s Liberation Army showing up in Hong Kong. Have you heard of that happening or does that seem like a thing that the Chinese government is likely to impose at this point?
Ahkok: Yeah, that’s maybe the worst nightmare of Hong Kong is what happened in Beijing in 1989 happening in Hong Kong. So, there’s always rumors when we do something to upset the Chinese that “The People’s Liberation Army is actually standing by somewhere closer to Hong Kong, maybe in Song Jen (?) or Guangzhou.” And now we have the high speed train, they can just carry all the armies into Hong Kong in no time. But, honestly, to me… I mean… There’s a lot of people saying it won’t happen because the Chinese capitalists still need Hong Kong to make money. If they send in the armies to Hong Kong, the Hong Kong economic structure will collapse and the Chinese government can’t benefit from it. Honestly, I think it might just happen. But, we shouldn’t worry about it. If that’s the trump card, then the CCP has it and they might use it. But we have to mentally be ready for this knkid of reaction to happen in Hong Kong. But I think that we shouldn’t be threatened by this army behind the Chinese.
Or to think that we shouldn’t do this to upset the government more, or we shouldn’t do that. Even going to protest at the Liaison Office, some people are scared because the Liaison Office answers to the Beijing Government. So, when people are throwing paint at the Liaison Office and Chinese officials say ‘We will deploy the army on you if it happens again.’ I mean, yah, just fuck them, just do it then, man. What happened in 1989, it might happen again. Maybe not in Hong Kong, maybe not in Beijing, maybe somewhere else. But we should be mentally prepared if we are still on the road of resistance then we’ll have this obstacle in front of us.
TFSR: Do yo mind if I step back for a moment of clarification for the sake of the audience?
Ahkok: Yeah, yeah.
TFSR: So, when you are talking about the re-education camps that are being engage by the Chinese government, “re-education”, are you talking about the use of concentration camps to break up Ouigar and other Muslim populations within mainland China to socialize them in to, I guess, Han culture or Chinese Communist Party culture?
Ahkok: Well, China doesn’t allow for freedom of religion, right? So, they have been doing a lot of things, bad things, to Muslims for a long time. I think it was the BBC that had this really long coverage about these re-education camps in China. So, basically they throw Muslims from Sun Gong into these concentration camps to make them eat pork or brainwash them into something, until they are not Muslims and are free to go. We call them concentration camps because that’s what they are. I think a lot of people in Hong Kong are worried there might be this kind of concentration camps for Hong Kong Chinese, Hong Kongers. Because it actually might happen, you know? Yeah, yeah, it’s actually really frightening. I think the world should do something about it. We should organize… I don’t know…. We should save them from the tortures happening. We have news of this Muslim poet maybe just died inside the concentration camps. We have this kind of news all of the time. I think the world should really react to those.
TFSR: Boycotting and divesting countries that operate concentration camps such as the United States and China might be a really good idea for people internationally who have a sense of ethics. Or people domestically in those countries if they have that opportunity. Or sabotaging.
Ahkok: Absolutely, man, sabotaging.
TFSR: One thing we haven’t really talked about really… I’d like to touch back on the idea of the youth coming from a kind of right wing, populist perspectve in their resistance to the imposition of rule by the Chinese mainland, by the Chinese Communist Party, which is a very absolutely undemocratic institution by definition. So, with these concepts of Free Speech and Freedom of Entrepreneurship, Freedom of Protest and Religion that exists in Hong Kong, which is very parallel to what I’ve experienced in the United States, is that people point to these beautiful rights that are enshrined in these documents and protected. There’s also incredibly large class divides. A lot of populations, often racialized populations that live at the bottom of society that don’t have the opportunity to partake of that GDP, that fast moving economy that is enriching ‘the country’. So, I wonder, nearing the end of the conversation, do you think that in this push for independence and for thinking outside of.. away from… What do you think it would take or do you see an inkling in the youth in Hong Kong who see that their officials and their business people are willing to make deals with the Chinese Communist Party and state capitalism in the form of Chinese Communism that they can find an autonomous anti-capitalist alternative that doesn’t support the police state authoritarianism of the Chinese or the capitalist creation of feudalism in the current conditions?
Ahkok: Oh, man, that’s tough. I was having this conversation with this guy who’s also participating in the protests. He actually doesn’t know he’s right wing. From this conversation, he said “We’re not welcoming the Chinese in here, we should welcome some people with more, higher standard. Mainly whites, English-speaking groups.” They don’t even know they’re being really right wing. But that’s a part of the problem of being colonized for so long here in Hong Kong. One of the really tough issues is how to decolonize Hong Kong. You know, actually, people still fantasize about the British ruling days. They think it was really good, the financial structure was strong and the legal system was a really smart way of colonizing a place. They haven’t got the tools to criticize about being colonized for so long. Maybe, I would say, we have to educate people, or we have to remind people how bad it actually was when the British ruled Hong Kong. It actually is just really smart. We didn’t have universal suffrage when the British ruled. They just gave a certain kind of freedom: you could criticize the government, you name it. But deep down, we were actually enslaved, we just got really wealthy because of this financial movement benefiting Asia. In the 80’s and 90’s it seemed really good. We should really education people about decolonization means. Also, I think these different places we can look up to or have a different exchange. For example, Catalunya in Spain. I think we have this really common problem around raising our identities while at the same time not being a right wing fascist, saying that people are lower than us.
I’ve been engaging with a lot of Catalan activists. They have a lot of experience to share. Maybe we should have more of this kind of exchange in the future. Actually, there’s a lot of this work to do, but I think now we are more active politically, but we should be educated better with what to do with our deep politics in the future.
TFSR: Well, so how can people abroad.. you mentioned going to a demonstration in Germany at one point… How can people internationally get involved in offering support to resistance to Chinese imposition and the Hong Kong police and how can people educate themselves better on the outside?
Ahkok: There’s a free press in Hong Kong that does a pretty good job in English. If you search Free Press I think you can find a lot of coverage of that. I think there’s a reporter based in Beijing, she’s been writing a lot of articles on Hong Kong and Chinese political issues. Her articles are, I think, in The Guardian, the UK Guardian. So, if you search Guardian and Hong Kong you can find some of her articles as well. So, by knowing the history and the political facts, I think would be quite helpful.
Hong Kong is a really tiny place, really, you know and I’m not really surprised if no one heard of it or thinks it’s a part of Japan. So, knowing the facts is really good.
So, how can foreigners participate? The G20 is happening. Some Hong Kong protesters actually raised a couple of million of dollars to have a lot of different countries front page newspapers saying to address the G20 leaders to help us in Hong Kong. That is so embarrassing, but that actually really reflects how Hong Kong, the majority of Hong Kong protesters think. They are actually trying to ask help from other, strong leaders, or evil organizations.
Well at the same time a lot of my friends in Asia, anarchist groups, actually came to participate in the protests. A lot of comrades from Japan and Taiwan and Korea actually came. We actually have this, really strong anarchist network in east Asia these days. We have meetings probably more than once a year. We always try to talk about how to participate in your countries demonstrations, or other movements. So, we should definitely think about that. Besides knowing the facts and how we can participate when you guys are mobilizing or having different demonstrations and so on and so forth. Yeah, having these kinds of networks actually make us feel better. Maybe it will become something really powerful later on, who knows? Yeah, we actually have this really strong collaboration starting from Fukushima. The No-Nuke campaign in Japan and Taiwan was really active and they were actually working together really well. And of course, in Hong Kong, we have nuclear power plants that have threatened us for a really long time. And China is building quite a lot of new power plants in the near future. So, we actually have a very similar threat. So, from this No-Nuke network we slowly developed this pan-Asian anarchist network. We should definitely think of how to mobilize later on.
TFSR: Is there anything that I didn’t ask about that you think listeners should know about? That I didn’t ask out of ignorance?
Ahkok: Uh, no, actually that was really good. That was some really tough questions. I tried to answer them but it’s not really easy. I tried to prepare for it, though. I think… I haven’t really engaged with media that have been asking things that deep before…
TFSR: Well, thank you.
Ahkok: Yeah, I feel like I’m still really stimulated by the questions. Yeah, I can’t think of anything to add ,really.
TFSR: Well, I really appreciate the candor and making this work. I know it’s really late where you are.
This week we had the chance to interview Matt Meyer, who, among many other pursuits, is a retired professor and an editor of A Soldier’s Story: Revolutionary Writings by a New Afrikan Anarchist, out from PM Press, which highlights the life and writings of Kwasi Balagoon. Balagoon was a defendant in the Panther 21 case in the late 1960s, in which 21 people were arrested and accused of planned coordinated bombing and long-range rifle attacks on two police stations and an education office in New York City. He was ultimately acquitted of this, but was caught up on charges related to a robbery some time later and passed in prison in 1986.
Sean Swain on food in prison 2:48
Matt Meyer on Kuwasi Balagoon 11:44
Support Matt Hinkston announcement 1:06:08
In this interview, Bursts and Matt discuss Balagoon’s life and writings and why this book is especially relevant right now. They’ll talk about his abiding love for his comrades, a things which seems to have driven much of his politics, and his queerness, an aspect of his life which seemed very important and also complex. Stay tuned to the end of the conversation for questions submitted to The Final Straw by imprisoned anarchist Michael Kimble, who has been a guest on this show and is an admirer of Kuwasi. To see more of Michael’s work and to write to him, you can visit anarchylive.noblogs.org
Police violence in Lucasville-Southern Ohio Correctional Facility. Call Monday in support of Matt Hinkston (A724969). Matt is the brother of Mustafa, who Bursts interviewed a few weeks back.
Matt Hinkston (A724969) is being retaliated against for filing a PREA (Prison Rape Elimination Act) grievance against a correctional officer and for having gone on hunger strikes in protest of human rights violations against himself and others in the past. One of the main officers who has been mistreating him is named Officer Lawless. They’ve put him in solitary confinement without a disciplinary ticket and restricted his access to communication. Although correctional officers claim that Matt has been put in solitary confinement for his protection, they’re also denying him access to his property and to technology for communicating with the outside world.
Incarcerated people’s lives and human rights matter. Nobody should be sent to solitary for filing a PREA report against a guard. Let’s call Lucasville this weekend and Monday at 740-259-5544 to:
-ask for a wellness check on Matthew Hinkston, A#724969
-tell officials in the Warden’s area and on Matt’s block that we support Matt’s demands and oppose continued retaliation against him for filing a PREA grievance.
Support Matt in this continued struggle against police violence, racism, and rape culture!
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Finally, thank you to everyone who replied in response to our 9th anniversary podcast special in which me and Bursts interviewed each other about why we do what we do, some personal backstory for each of us, and opinions on media in general. We also used the opportunity to solicit listeners for another co host, to share the work load and extend the option in case there was anyone out there who was interested.
We got way more responses than we ever thought we would, and are working through to answer them in as complete and responsible a way as possible. If your interest is piqued and you wanna hear this episode, it’s up on our website along with all our other archived material.
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Music at the beginning of the show was an instrumental version of Hip Hop by Dead Prez off of Let’s Get Free.
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Transcription
TFSR: So your author page on the PM Press website lists you as War Resistors International Africa Support Network coordinator and a bunch of other titles that are part of these committees. And one of the commonalities among the organizations that you are listed as working with is “peace” or like an opposition to militancy. So I’m wondering if you could introduce yourself and also tell listeners a little bit about how you found yourself co-editing a book about an urban guerilla in the US?
Matt Meyer: Ok First we have to speak about “in opposition to militancy”, because I’ve never been opposed to militancy. I am in favor of militancy. And I want to say something about a leader, who is actually now… in certain parts of the US left & progressive circles, getting some more attention, I think more and more is necessary. He was an African liberation movement leader. He was a military commander, his name is Amílcar Cabral. And Amílcar Cabral was the essential center of the movement for independence and freedom of Guinea-Bissau. He was one of the great Pan-Africanist of the 60s and 70s. And he was, again, a military commander. He is probably most famous for giving the speech that contains within it the phrase, “claim no easy victories.” The idea that we can go about using a bunch of pumped up rhetoric and say “we had 10,000 people” when we only had 100 people to rally. So, claim no easy victories. He was telling it to us and he was also telling it to his troops to his armed combatants. He was saying “when we go into a town, when we go into a community, when we go into a village, whether we do it to liberate them, whether we’re doing it to defend territory, we’re looking to liberate the country. We can’t take a thing from them. We can’t take a stitch. Not a loaf of bread, we have to give back more than we take. That’s what our job is as radicals, as revolutionaries.” and Amílcar Cabral, in that same famous speech, where he said “tell no lies, claim no easy victories” also said something that’s not as well known that I go around the country and go around the world quoting, he said to these armed combatants, these troops liberating their country from Portuguese colonialism. He said, “we have to learn to be militants, not militarists.” Militants. Not militarists. So there’s a big difference between being anti-military, anti-military industrial complex, and being anti-militant. I’ve been a pro-militant all my life, we have to increase the confrontation, we have to increase we have to intensify the struggles against Empire, against patriarchy, against white supremacy. And what better way of doing it than by spotlighting the life the work the legacy of Kuwasi Balagoon: Black Liberation Army, Black Panther Party, Panther 21.
TFSR: Cool. Thanks for letting me jump into that the really awkward way. I meant to say militarism, but you took it, right there! Can you introduce yourself now that we’ve heard your hot take response?
Matt Meyer: Bursts, thank you. And it’s really a pleasure to be here, and great to be in North Carolina at the studio. Yes. My name is Matt Meyer. Yes, there are a lot of organizations after my name. I know this is only an hour show. So we won’t talk about all of them. But, you know, I was in part a student of Pan Africanist. Kwame Ture. Stokely Carmichael. And he said “you know, if there’s anything you do from whatever perspective, if you’re looking to make social change, you have to organize, organize, organize!” Sorry, Will mentioned some of the organizations because the organizations are important. Yes, for the longest time, for many decades, I’ve been involved in the War Resistance Movement, I started out as a 17-18 year old, who was called upon to register for the draft. I was one of those public registration resistors. It’s useful to note that now, because even at this very moment… Selective Service has been challenged just recently by a federal court case a few months ago. That said, it’s actually unconstitutional to register only men. So now they’re trying to figure out whether they should do away with the entire process of registration, or, of course, what they would like to register women as well. But that’s a conversation going on. And of course, those of us who are in the anti-militarist movement, say that’s a no-brainer. This whole policy has become a failure. It’s both been a failure, from a point of view of creating a more just society. But it’s also even been a failure from their own standards of creating a policy that makes us more ready for whatever it is the US wants to get ready to do. So War Resistors League in the US, and War Resistors International. And the part of War Resistors International, that for the most part has been Africa support work, supporting groups like the War Resistance movement. In every part of the continent of Africa.
I went on academically. I started when I was 18, as I say, but I went on academically to become a student of contemporary African history. I’m still a student, but I also became a professor. Now I’m a retired professor. So building the Pan-African movement and supporting African movements on the ground today, that are using war resistance and anti-militarist methods to make social change. Revolutionary social change is a big piece of my work. There are two main other organizations that I work closely with and that define me, and that are worth mentioning. And then one local project I’ll just say quickly. I am currently the national co-chair of the Fellowship of Reconciliation USA. Fellowship of Reconciliation (FOR) is the US oldest interfaith peace organization.
I’m here in Asheville, doing some speaking here in North Carolina and Georgia doing a speaking tour, that FOR is co-sponsoring, along with PM Press, the publisher of Kuwasi Balagoon’s: A Soldier Story. And the FOR is not only the oldest group, but it’s a group that has been concerned for almost 100 years , actually, I’m sorry, now it’s a little bit over 100 years. The War Resistor’s League (WRL), and FOR were founded a few years away from each other. So WRL has almost 100 and FOR is just a little over 100. I am younger than that, by a long-shot. But I am one of the elders in both of those organizations. In addition to being slightly over 100 years old and concerned with peace issues, concerned with issues of reconciliation, it has also been at the forefront of movements for racial and economic justice. The very first Freedom Rides actually were 1947 (not the 50s and 60s versions that we are more familiar with). In what was called the journey of reconciliation. And we work closely by addressing who was on staff of both FOR and WRL at different times. So right now the FOR is looking at a new way of understanding racial justice, economic justice, and peace. And that new way is by understanding both the institutional and governmental, but also the individual responsibilities for Reparations. What does it mean, to build a movement deeply for Reparations within a society like the US Empire?, that may be dying. That may be really in some ways in death throes as an empire, but still has tremendous repairs to make even as more harm is being done to people of African, of Latinx, of indigenous descent. And so that’s the FOR. And that’s one piece of my work. And then the last organization, is I academically, as I said, went into teaching African Studies. And it was in the context of an emerging discipline that’s been around about 50 years called “peace studies” or “Peace and Conflict Studies”. And so last December, I was elected the Secretary General of the International Peace Research Association. So actually Do most of my work around the world. But occasionally I get to tour around the US, and especially my base.
So I’m a New Yorker by by birth, and part of my heart is definitely here in North Carolina. But academically, I’m the senior research scholar at the resistance studies initiative at the University of Massachusetts in Amherst. It’s not so much the University of Massachusetts, Amherst, it’s the fact that there’s a place in this empire, called the resistance studies initiative. There are not many departments, in fact, only one called the resistance studies initiative. And so I’m happy to be a senior research scholar in that particular program looking to bridge the gaps, from the gown to the town from the Academy, to organizing, grassroots organizing. And so we put out books like this, to understand that there’s a history that we need to recover that we need to uncover, as we’re rebuilding people’s movements.
TFSR: That’s awesome. A very complex answer. So for folks with an older edition of this book, just published, originally published by Kersplebedeb. Man, I might be pronouncing that…
Matt Meyer: Wrong? You are pronouncing it correct!
TFSR: I’ve practiced it first. What differences would they find in this third edition like it’s notably thicker? The prior edition solicited additional material from readers at the end, which I thought was really clever. But can you talk about what process y’all went through in building this version of Balagoon: A Soldier’s Story?
Matt Meyer: Yes, this is one basic answer. And it’s way, way shorter than my previous answer. What is different about this version? More. It’s more, you know, the Soldier Story… and this, this is true for many things that get published in this way. It was thrown together in order to have an in print space for some of Kuwasi’s work. And again, for those who don’t know, Kuwasi, and I’m sure you’ll do, or have done a little introduction, but, you know, this is a person who’s essentially a Black Panther, revolutionary, nationalist, anarchist. This is a person who is a freedom fighter, a soldier, who is also a pussycat, lover of the people… playing with kids on the floor. So you know, Kuwasi, in some ways, is symbolic of so many of the apparent contradictions, that are really part of our whole human-ness that we like to pull together. And so even back in the day, after he passed, but you know, long after, but still, his memory was in some people’s minds, lives, and thoughts. The idea of pulling together some of his pieces of writing, some of the things that he’d put out as pamphlets or as articles in his life.. that that was necessary. And then another edition came out. And when that second professional kind of book like edition, first came out, it satisfies that need.
I guess it was two or three years ago, my co-editor called Chris Kersplebedeb, one of the founders and mainstays of Kersplebedeb, noticed that that second edition was about to run out. That it was simply going to run out of print. He said… a few of us said, “what are we going to do? because we could just simply reprinted or we could do something else!” And that something else that we decided to do was: to really go deep and get every single shred of writing, every video, audio, everything that Kuwasi did that was available, and transcribe it and type it and put it into print. And also take some space for those who knew him, or for those who most directly followed in his wake, to write about their feelings about his life and his legacy. So for example, this book has an incredible historical biographical overview, by the Georgia scholar, Akinyele Umoja. He’s he’s a great New Afrikan leader, one of the founders of the Malcolm X grassroots movement, and Akinyele’s work… the incredible, absolutely significant book We Will Shoot Back is well known. But this special piece he wrote that really brings Kuwasi’s relevance to the 21st century, is reprinted was printed in an academic journal. It’s reprinted as the front article in this new edition. There were a number of Kuwasi’s friends and extended family who had scraps of his writing.
My partner in fact, visited him and knew him and had an engaged correspondence. And though we didn’t reprint all of those private letters, he would often attach poems. Sometimes finished, sometimes ones that hadn’t been seen before. And sometimes just on the spot, he was bursting with poetry. He spoke in poetry from what I heard! And reading some of the letters, the letters themselves are poetic. We extracted the things that were clearly not just personal, you know “how I’m doing How you doing?” but the poems, and printed almost all of those poems in this volume. There were special little projects that may not have been completed. We think this one was. There was a “how to how to stay healthy in prison” an exercise book that we’ve reprinted in here. And yes, we’ve already heard from some people inside and people outside saying “Oh my God! we need that exercise book now! we need this more than ever.” And, so we took as many… I will tell you, this is one of the problems about being the kind of editor I am. I’ve edited other books with PM Press, and this is very restrained. This is PM Press and Kersplebedeb co-published, but some of my PM Press’ are over 1000 pages long. I’m the kind of editor that doesn’t like saying NO, who wants more and more. And I will tell you, and I haven’t said this publicly before but I’ve heard about one poem that we cannot find. And we just decided we can wait 10 more years and maybe or maybe not find it. If whenever, I don’t know… if we find it, we’ll let everyone know. But basically, we think we’ve gotten almost everything that he put into writing, including a couple of pieces that clearly were pretty unfinished, and we decided to err on the side of publishing it all. And then lastly, we collected a group of two or three of his closest comrades. There are two people wonderful, extraordinary elders. Sekou Odinga, former political prisoner did 33 years in prison, and the great jazz saxophonist and also former Grand Jury Resistor Bilal Sunni-Ali. Sekou and Bilal both each claim to have been the ones that recruited Kuwasi into the New York Black Panther Party. They debate that out a little bit in these pages, and we’ll let them continue to do that. But many, many other, you know, a good dozen other people who again, either knew him well, knew him a bit, or grew up in his legacy. I’ll just name one other person that the multi-talented poet, actress and multimedia artist, Kai Lumumba Barrow, who was based for a long time here in North Carolina, and was part of the Southerners On New Ground (SONG) organization. Kai is one of those who has both part of the conversation between people who knew him and her own poetic legacy interpretation of Kuwasi in here. So that’s the final part, some pieces by people who said, this is why Kuwasi is absolutely a person to look at in 2019 and 2020, as relevant now as he ever was.
TFSR: Can you talk a little bit about Kuwasi’s life, like a thumbnail sketch of his background and development?
Matt Meyer: Well, I wasn’t one of those who knew him, I wasn’t, and I actually have a small section I want to read that mainly quotes from Sekou Odinga because I have gotten to know and work under the leadership of, and really be privileged to be part of the current life of Sekou Odinga, who knew him when they were both youth. So I’ll quote from Sekou. But I want to say something about our orientation, our vision towards Kuwasi. And that question of 21st century relevance in putting together this book. We are at a time now, as radicals, where we clearly need, I think, more clearly than ever before: militant, radical, revolutionary social change. Whether violent, nonviolent, armed, unarmed, social change, and radical social change is an urgent task for the empire that is dying, known as the US. And the fact of the matter is, despite that understanding many of our lives, and many of our movements are in silence. We have this little group here, that group there, this campaign here, that campaign there and never really an overarching building movement.
Now Kuwasi made his decisions. He was a member of the Black Panther Party. And before that, he was a housing rights activist in Harlem. He was a member of the New York Black Panther Party. He was a member of the case of the New York Panther 21, which was the New York militants. In some ways they were really pulled together by this wild and crazy FBI investigation, and then New York State indictment and campaign. And then after that, he went underground and was part of the Black Liberation Army. And even after the Black Liberation Army, had been targeted, and in some ways had had some of its militants captured and killed, Kuwasi continued doing clandestine work underground work until his capture in the early 1980s. And so Kuwasi, despite that little thumbnail sketch, was a person who did not, who could not live in silos. He could not segregate. He had his revolutionary nationalist analysis as did most of the Panthers, but he could not live his life segregated one piece here, one piece there, one piece over there. So whether it was about sexuality, whether it was about black and white, whether it was about inter-generation, whether it was about violence/non violence… Kuwasi loved people. Kuwasi’s story is about being radical, being a militant, being a… how did you say before you know, a member of an armed you know, intensely urban guerrilla, he was all those things, but he was also extraordinarily non-sectarian and loving about the people. “At the risk of seeming ridiculous, let me say that the true revolutionary is guided by a great feeling of love.” That’s a quote from Che Guevara. But lots of other revolutionary leaders of all stripes and nationalities, violent or non-violent, have that same reflection. Kuwasi, from everything (I’ve heard everything I’ve read everything) we understand, personified love of the people.
TFSR: Yeah, and that that comes across in a lot of the reflections, as you mentioned, from a lot of the people that knew him. A lot of the things that I’m more familiar with from the second edition. But there are really moving sections about how like, you would just find him in the prison yard surrounded by a bunch of people just breaking on laughter, or, like you said, sitting on the ground playing with kids just tumbling around like nothing.
Matt Meyer: And it’s interesting, you know, Sekou, again, another incredibly, you know, and rightfully, well respected elder of the Black Panther and black liberation movement. He said, you know, the questions of white and black, we weren’t as advanced. Kuwasi, somehow, it’s not just about being naive. It’s like, understand that there are some allies that you’re going to have that connection with, you know, the Panthers were never a cultural nationalist group, they never said, they always, always build alliances, even the splits within the Panthers… West, East, whatever. You know, the entire Black Panther Party for self defense built alliances with white groups, with the Latino, Puerto Rican, Chicano groups, with Asian groups, etc. Those alliances were part and parcel of their politics. Kuwasi lived it on a very deeply personal level. So some of these issues of black and white that organizations and individuals are still struggling with now. Kuwasi had in some ways transcended. But let me actually read a little bit. So we get to hear Sekou voice about Kuwasi.
“I probably met Kuwasi in the spring or early summer of 1968. And he was always a real energetic brother. You’re always going to hear him telling a story or joke, or enjoying one. He was always full of life, always ready to volunteer for any work that needed to be done: the more dangerous the work, the more ready he was. He was real, sincere, and dependable. That was what struck me early on. He was always ready to step up, even if you didn’t need him. He would volunteer; it wasn’t something where you ever had to go find him…. Kuwasi loved life. He clearly loved life and loved living life. He was always ready to live… He was a living dude, and most of us all really loved him.”
So that’s Sekou Odinga talking about Kuwasi and that’s in that roundtable of love and reflection we did. And I’m going to read one other little piece that we the editors wrote that summarizes that reflection in some ways it summarizes this edition and why this edition, how this edition came about to be what it is bringing pieces together into one whole. UNIQUE!
“Unique. The single word most often used to describe Kuwasi Balagoon, when discussing his life and legacy, with those closest to and most affected by him, is unique. That Kuwasi. His way of living and looking at life, set him apart in special and wondrous ways, even in the midst of amazing friends and colleagues, and even while living and working in extraordinary times. Kuwasi stood out distinction surrounding other labels and descriptions. New Afrikan. Revolutionary. Nationalist and Anarchist. Gay. Bisexual and or Queer. Poet. Militant. Housing Activist. Panther. They can be discussed and debated and reflected upon. But Kuwasi’s greatest quality was surely his lasting love for the people and his ability to transform that love into tangible acts of resistance.”
Bursts: you’ve addressed a couple of the questions already up in here I get my footing again. So you’ve noted you know the the timeliness of the addition coming up the older copies being gone and that inspiring y’all in part to to produce the new edition. Kuwasi has also kind of come up in, among other people that I’ve seen, for instance, the Revolutionary Abolitionist Movement (RAM) has a Kuwasi Balagoon Liberation School that they’ve been with their their program that they’ve been running for a couple of years now. Besides the need for being able to transcend, transcend these differences and create a movement of movements, besides like fulfilling that need, do you see any other reasons why Kuwasi’s writing would be coming to the fore, and from all these different places?
Matt Meyer: I mean, it’s interesting, I think, the idea of looking back to move forward, the idea of looking at past strengths and weaknesses, to build and rebuild. For some reason, when you were asking that question, I was thinking of my dear brother, Ashanti Alston, who is now in Rhode Island. He was in New York for a time and he always described himself as anarchist Panther. Now, Ashanti himself was a very, very young brother, who was part of the Black Liberation Army and who did some time. But when he came out, embracing Kuwasi’s ideas of revolutionary nationalism, and anarchism of being an anarchist Panther. It was something Ashanti both held on to, improved upon, but also built upon, built upon and helped grow in the movements of the 90s and the early 21st century. And so the very specific place where Ashanti did and does that most, isn’t a place called the National Jericho Movement. And the National Jericho Movement, as some may know, is a national / international campaign to free all remaining political prisoners and prisoners of war in the United States. And it’s a horror that one of Kuwasi’s own co-defendants Sundiata Acoli, a member of the Panther 21 you know, is also a co defendant of Sekou Odinga still languishes in prison after 40 years, more than 40. And after passing, you know, birthdays, people shouldn’t be in jail for the 17th and 18th birthdays. That’s ridiculous. So this man who actually was a NASA mathematician, who should have had movies about him, like “forgotten here”, you know, whatever, you know it. This is one of the great minds of our times who is in jail because he decided to use that mind and that body for the liberation of his people, by becoming a Black Panther and a militant. So the intensification of the campaigns to free all political prisoners, like Sundiata Acoli, like Mutulu Shakur, like Imam Jamil Abdullah Al-Amin, another great legacy leader from the 60s known before as H Rap Brown, who was a lead of the Student Nonviolent Coordinating Committee, student National Coordinating Committee, became a Muslim Imam Jamil Abdullah Al-Amin, in jail today.
So we talk about the 60s or the 60s & the 70s. And we talk about reconciliation. We talked about moving forward, and in fact, we have never moved forward. These brothers have been in jail Since the 70s, since the 80s. Again more decades, then mass murderers and rapists, you know, people who have committed horrific crimes against the people, these people who have fought for the people… remain in jail. So I say that both because I want listeners to, if they haven’t, look up the website, National Jericho Movement, look up what that organization is doing. And the list of all of the prisons, I only named a few, most of them from the Black Panther movement, and organization, but not just. And we have gotten some political prisoners free. I mentioned Sekou Odinga. But the fact of the matter is, they all must come out! Now it’s time to free them all. They are getting to an age where if we don’t do it soon, we will have lost the opportunity. And these are our elders and leaders who have many cases, the most profound and inspiring stories to tell us now, again, about those strengths and weaknesses of the past.
Bursts: I’d like to mention really quickly that this last week, we saw the release of Janine and Janet Africa of the MOVE organization, which is awesome. FREE THEM ALL.
Matt Meyer: Indeed, FREE THEM ALL.
Bursts: So this is an anarchist podcast, and I would like to know, and other people have asked: How, to your knowledge and as it came out in the book… how did Kuwasi’s political development come to anarchism? And how did he relate that to a revolutionary nationalism?
Matt Meyer: That’s that’s a very good question. And I think it’s, again, one of these questions of terminology. Like militarism and militancy. And the question came up: “To what degree did Kuwasi use the word anarchism?” And I think the answer to your question is best posed this way. Even in his day, and even among his comrades and his colleagues, Kuwasi was always a deep anti-authoritarianist. It wasn’t about ideology wasn’t about saying, “hey, let’s not read Marx, let’s read Bakunin.” It was about saying “we can’t create structures that chain ourselves, we can create hierarchies.” Now, that doesn’t mean that you’re not a disciplined, accountable member of an organization. And all great anarchist revolutionaries know it’s not about chaos, it’s about organization. It’s about liberating organizations. We’re accountable to one another, not to one great leader, who we decide is… you know, the king. It’s always a man. So you know, I say the king advisedly. But the fact of the matter is, that I think the best way in which he embodied it was in his life. He was a deep anti-authoritarian, always suspicious, always critical, always concerned about undue authority. That wasn’t about accountability to the collective, but was about one person or maybe a couple of people getting more power than they needed. More power than was healthy, for a well functioning collective. I think it’s worth saying it’s also an interesting piece of Kuwasi’s life and legacy.
In terms of this question of gay or queer. I think it’s pretty clear that he never self defined in those ways. And yet, it’s also clear that at some point in his life, he had a lover who was male or trans-femme. Again, that term wasn’t used at that time. So it’s hard to put words in people’s mouths that weren’t in play at that moment. But yes. So in this case, he’s not defining as gay and queer, and yet he’s living in some ways what we’d consider a queer identity for at least a piece of that time. What does that mean? Well, for Kuwasi, what it meant was loving life. It meant not making those kind of distinctions as… say.. “you are white” or “you are a white anarchist, so I can’t work with you.” The question is: “are you down with the struggle? Are you willing to do the work?” And you know, today in 2019, we see organizations. I don’t know so much about here in the south east. But you know, in New York, we have different parts of the Anarchist Black Cross Federation and former political prisoners like Daniel McGowan. And, you know, we have a group of radical anti-imperialist anarchists. I don’t care if you’re a Marxist-Leninist, I don’t care if you’re a social democrat. You know, not so many social democrats doing anti-authoritarian and political work. But nonetheless, the idea is if you’re down with the idea that this empire must fall. You don’t say “you’re into non-violence, so I can’t work with you”, or “you are in the wrong struggle, so I can’t work with you.” We have to move beyond our grandfather’s… I would say, false dichotomies. Our grandfather’s battles. It’s not about… It may have been at some moment, then, necessary to say “I’m with Malcolm, I’m not with Martin. I’m a Malcolmite.” But this moment, 50 years later, one does not have to choose. There’s an article co-written with some members of the movement for Black Lives, myself, and a couple of other comrades in a book of mine called White Lives Matter Most – And Other Little White Lies available through Kerbleblespleb, but also published by PM Press that co-published A Soldier’s Story. And the title of that chapter is “Refuse To Choose. Neither Malcolm nor Martin.” Refusing to choose between our grandfather’s battles, we have to transcend those battles to another moment. Who in some ways personified that transcendence? Kuwasi Balagoon.
Bursts: I’m curious, also, like I see the importance of the point that you’re making. I think that for me, an exciting part of this conversation is that and about reading this edition is that he made conscious choices that differed from so many of the people around him. And the uniqueness and what have you. And so exploring the reasons as to why he would have been drawn to… like, if you are deciding if you’ve gone through the national split in the Panther organization, and have chosen to not side with the national leadership and have critiques of centralized authority. And you’re drawn towards the writings of Malatesta, or of Kropotkin, or like others, some of the other names that are mentioned in the book. It’s interesting for me, it’s like not not a political development that most people describe, and also the kind of thing that more doctrinaire members of a movement could like conflict around, right? So I kind of wonder, and also, I brought this question from Anarchist Prisoner, Michael Kimble, who’s also gay and black, in Alabama politicized inside the system.
“What sort of conflicts did come? Or how did how did that jive with his co-defendants or with his comrades inside? Did it lead to conflicts? Or were people able to be like, ‘well, you have your way of approaching things you ask important questions. Labels are aside, we’re in movement together?’”
Matt Meyer: Wow. And thank you, Michael Kimble, and an all power to you. Not just for continued survival on the other side of the wall, but but bringing out a profound question like that one to us here today. That is a complicated and interesting question. And I’m already spinning with three different directions and actual citations to go. Because also, Bursts, you spoke about the splits. And and I think that’s worth talking about. But let me deal with Michael’s question first, as as best as I can. My understanding of the history, my reading of Kuwasi is that that latter piece was the most common. Kuwasi because of his commitment, because of his extraordinary work ethic, because of his love, which just was bursting out. Again, in the writings I’ve seen, you know, in his writing and his every moment, it just was uncontainable. So that energy, I think, put him in a place where most people were not saying, “Oh, these ideas are too challenging. This is too crazy. This is too outside of the box.” I think Rather, they were like, “it’s crazy. We’re going to figure out a way of working with it, you know, Kuwasi is unique. Kuwasi is amazing.” But So I think that’s the main answer in terms of his life. But I think it’s also very important to know that our versions of the history of back then are often way more over simplified than they should be. And so as a movement, historian as a peace researcher and justice researcher, I want us to look much more carefully at the nuances of what happened back then. And now I’m going to give three citations about that.
Another book that PM Press put out that I was involved in, and no, I’m not just doing a public service announcement to sell copies of my books. But this is one that I co-edited with a sister. She’s got to be one of the greatest organizers in my tough city: New York City, within the black movement. Today, she’s the chair of the Malcolm X Commemoration Committee. And her name is Déqui Kioni-Sadiki. And Déqui and I co-edited a book called Look For Me In the Whirlwind: From the Panther 21 to 21st Century Revolutions. Now, some listeners may think “oooh, Look For Me In the Whirlwind! I think I kind of remember that was a book that Panther 21 wrote and published, you know, autobiographical, back in the day.” Yes. And that book had gone out of print and even members of the Panther 21, who were still alive and out of jail would go on eBay and be like “$400?! I can’t pay that I was at what I was in that book!!” So we took the entire book from cover to cover and republished it, but like this book A Soldier’s Story. We added in many, we actually doubled the size of the thing, we added in another 100-200 pages of contemporary reflections and analysis. And so that was especially done under the leadership of and with surviving members of the Panther 21. Like especially Sekou Odinga, Dhoruba bin Wahad when he’s not in West Africa. He’s based here in the southeast in Georgia. Jamal Joseph and others. And the reason I bring out that book, because it talks about the Panther 21 case, is that while understanding in some deep ways about the east/west split, it also understands that some of the nature of that should be more understandable than we make it. There are nuances we miss. One of the simple ones. Simple? complicated? simple. complicated. Internationalism. The New York Panthers and the Panther 21 were especially internationalist. They were the ones mainly, Sekou himself, and others who went to Algeria, and founded and built the Black Panther Party International. And that internationalism, which now we have technology and tools that should make it easier for us to communicate across the borders. There’s an anarchist concern, what are these borders anyway? Well, we have the technology to be true internationalists. But, we haven’t necessarily freed our minds. We haven’t necessarily freed our consciousness. We haven’t necessarily freed our history, in order to understand the level of internationalism that they were doing back then, and how we need to build upon that, understand it and deepen it today.
I’ll give a second example. Even the West Coast, even the other side of the split, the leadership of Huey Newton and Bobby Seale, it should be known, and it is often not known and forgotten, put out ahead of their time, a statement in favor of gay and lesbian liberation. It’s not the most publicized of the Black Panther documents, but it’s there. And it’s there because of their own visionary struggle. So people like Kuwasi Balagoon may have been visionary 10 times further out the field. But there was still more vision, more analysis, more depth, more nuance, and conversation and debate within those structures there, then we have come to really believe and understand. So even as there were splits, and even though there were harsh debates, sometimes those debates could be contained in a place where we loved one another anyway. And again, my reading for Michael and for your question is, when Kuwasi was in those debates with his comrades in the New York and East Coast Panthers, they weren’t primary contradictions. They were all “we’re gonna work together, we have our differences in personality and character and approach. But ultimately, our eyes are on the same prize.”
I said three, I’m going to name the third and last of them. And it’s another PM Press book. Kuwasi wasn’t the only Panther who was way ahead of his time. And Sekou is not the only, and Dhoruba and Jamal are not the only surviving Panthers, who are way ahead of their time. So I would like to name another of the still remaining Black Panther black liberation movement political prisoners who is inside. Whose work is so visionary, and so proficient and so profound, and so necessary for advocacy, especially, but also all people looking to make real deep struggle. That man’s name is Russell Maroon Shoatz. Maroon, we had a successful campaign some years ago, to get him out of solitary confinement. 22 plus years of torture. State sponsored torture, under solitary confinement. He’s in general population, but he’s still in prison. His health is not so great. And he is a visionary of little equal. His understanding of an analysis of economics and eco-socialism, of anti-authoritarianism, of looking at building Maroon cultures of resistance. And why he took the name Maroon, are absolutely reading for 21st century revolutionaries. So looking at Russell Maroon Shoats, his book from PM Press is another place I’d look to for the kinds of things that Kuwasi epitomized. This idea that one can have struggle within an organization, even at the moment, and certainly upon historical reflection 40 years, 50 years later, we have to have that kind of struggle to build a stronger, better, richer, deeper, more effective movement that will smash the state.
Bursts: And that’s Maroon the Implacable.
Matt Meyer: That is the name of the book. Yes.
Bursts: Well if you know anyone, I’ve talked to Russell Shoats III to try to get him on the show, and it just hasn’t worked out. But if you have anyone who would ever want to come on and talk about his case, and try to amplify Maroon’s words, and also his case, and a push to actually get him out of prison, please send it my way.
Matt Meyer: I will say this now. And I appreciate that and we’ll make it happen. I was with with Maroon’s daughter, Teresa Shoats, I was a national co-chair of the campaign to free Russell Maroon Shoatz in that year, year and a half when we were doing the work to get him out of solitary. And I actually just came back from Sri Lanka, where Quincy Saul one of the co-editors that book along with the late, Fred Ho. But Quincy is now in Sri Lanka and Fred’s no longer with us. But I will tell you that in addition to absolutely pledging to help get Russell or Sharon or Theresa Shoats on the show, I think we’re going to see very soon in the next maybe month or so, a re-intensified a reinvigorated campaign for compassionate release around Maroon in particular. Look, it’s one of the complicated things, because again, we’re individualists and we’re institution builders, we believe in the collective and we believe in our own hearts and minds. So yes, we build movements that are focused on individual political prisoners and their release. That was just a very strong campaign. That was put forth that’s building now for release of New York State prisoner. Jalil Muntaqim. So I think I’m telling you now a little preview, there’s going to be a re-intensified campaign for compassionate release for Russell Maroon Shoats, at the same time, all of these movements from Mumia Abu Jamal, etc. all say, FREE THEM ALL. And so when I say look at the National Jericho movement, and its website, it is going to ultimately be about freeing them all.
Bursts: So I know we’ve only got a few minutes left. But Michael Kimble had another question, or he had a couple of other questions, but one of them is:
“I’ve read much of Kuwasi story, but never anything about organizing in prison. Was he involved in organizing his fellow prisoners?”
Matt Meyer: And give me Michael’s other question, because it’s so profound, I want to get them all and see how many as I can cover
Bursts: The other question:
“What roadblocks, if any, did Kuwasi encounter from those he struggled with because of his sexuality and adherence to anarchy? And how did he deal with it?”
But so the the part of that that we didn’t talk about was in terms of his sexuality.
Matt Meyer: Right? It’s a very similar answer to the previous question around differences in general. I also think, for a certain amount of time, as I understand it, Kuwasi’s relationship was when he was in prison at the very end of his life. So it was less about his comrades in the Panthers who were out, and more about the people around him in prison. So in some ways, that segues into the previous question about his life in prison. And I think it’s very, very good to lead into that question as one of our later questions, because it leads into another political prisoner whose name I’d like to mention and who has books written or published by PM Press. And that’s David Gilbert, North American, anti-imperialist white dude. David Gilbert. David’s a close personal friend of mine, and of course, we want David to come out as well. The last years of Kuwasi’s life were spent in prison in the same in the same institution as David and and so they had… not an ability to have that much depth or closeness, you know, prison still constraints you even with fellow prisoners. But there was an understanding that Kuwasi’s relationships like the relationships of most people in prison are individual or personal and not about judgment. So I think that’s the main answer to that question about the sexuality and sexual orientation.
But the more question about organizing is key. Like Maroon, Kuwasi was a master organizer. I think in some ways Maroon actually has built cadre. That’s what he’s in solitary confinement for, he was in solitary because he kept producing within the prisons that he was mini-revolutionaries or maybe not so mini. He also escaped from prison twice. Kuwasi was known to escape from prison. So the fact of the matter is, the essence of conversation was about organization. And though there may not have been a particular campaign, what he did in his work inside prison, was to explain what revolutionary nationalism, anti-authoritarianism, black liberation, was. Black liberation, black liberation, what did it mean to free the people? What did it mean to free the land? What did it mean to be a black revolutionary in the spirit of Malcolm? What did it mean to have armed self defense and self defense in general, as a principal? What did it mean to create programs like the free breakfast program? To understand that housing, that education, that food that these are rights and that people shouldn’t have to beg from within their own country for rights. People should be able to free themselves and provide for themselves. And so that organization, that consciousness raising that education was part of what Kuwasi did probably every waking hour of the day, and that was his organizing in prison.
But I also bring David Gilbert’s name up not because he just witnessed some of that and described some of that, but also because Kuwasi died of AIDS. And he died in prison of AIDS. When it became clear to the fellow inmates and to the large community of people outside, who loved Kuwasi, that he died, he died of AIDS. There was a certain shock, the way, there’s always a shock when you lose someone who is vibrant and is alive and who’s there. And then they’re not there. Even if someone’s ill for some time. But there’s also that shock of recognition that doing something about the AIDS crisis in prison, was absolutely vital. And so David began at that point, in the light of Kuwasi’s death, and in the years after Kuwasi’s death of developing in New York State, what ended up being one of the first national programs of peer education within prisons, around HIV/AIDS and HIV/AIDS prevention. And, you know, we can’t say how many, countless lives that saved and and how many people inside and outside had their own understanding of what it meant to have safer sex and what it meant to have protection and even within the prison walls and outside of the idea that HIV/AIDS could be contained, not because of any conspiracy theory of how it was created, or who was created, but simply because of the way and by the way we relate to one another. And that peer program that David helped pioneer, was absolutely part of, I would say Kuwasi’s legacy. And it’s an organizing legacy that affected the New York state prison system. And unfortunately, as we know, two steps forward one step back, sometimes it feels like two steps back, but you know, the the struggle for creating humane programs within the prisons is a difficult one at best. But we do have brothers inside like Michael, who’s asking these profound questions, obviously doing his own work. And I think when and where it’s possible, creating little breathing spaces, or more than that, is still important and imperative as much as we need to be militants and revolutionaries. No revolution in the history of the world has ever been made without many, many, many reforms. So of course, we want to abolish prisons, we want to abolish the prison industrial complex. But on that road, reforms to make Michael’s life a little bit easier, is definitely something we need to do. We also want to free them all.
And lastly, I’ll say this, we have a little call in that I got from Lynne Stewart’s husband, Ralph Poynter, great black liberation leader and educator in his own right, and people hopefully know Lynne’s too, with the great people’s lawyer who was herself a political prisoner, and passed away some years ago, outside. But, you know, Ralph said and he is right to remind us that in addition to all of these key figures we named. Be they those who have gone before Like Kuwasi Balagoon those were inside we need to fight for their freedom. Sundiata Acoli, Russell Maroon Shoats, David Gilbert, Imam Jamil Al-Amin, etc, etc. There are hundreds and hundreds of unnamed heroes and sheroes who are languishing inside. Often for nonviolent offenses, often for non-offenses for trumped up charges. If their name is Trump, they wouldn’t be inside they’d be outside. And we have to work both to enable their survival, but mainly to free them. Because Freeing them all is in part, how we free ourselves.
Bursts: Cool. Well, that’s a great note to end on. Matt, thank you so much for taking the time to be in this conversation with me. I really appreciate it and I hope you have a great presentation tonight.
This week, we feature two conversations that from two different settler-colonial states on Turtle Island. First up, organizers in so-called Quebec called Ni Frontiers Ni Prison talk about resisting Laval prison and the border regime of the Canadian state. Then, Robert Free, a long-term Tewa resident of Seattle, WA, talks about the struggle to wrest territory from the hands of the US military and found the Daybreak Star Indian Cultural Center.
Today we have a two part show! In the first part we are presenting a conversation with someone from Ni Frontiers Ni Prison, which is a group in so called Canada that is resisting the proposed construction of a new migrant prison in Laval, a town just outside of Montreal. This is a transcript of the original audio, read for the show by Grier, shout out to him! In this interview we talk about the prison and what it would mean for people who’d be most affected by it, the general rise of far right sentiment in so called Canada, and many more topics.
The interviewee names the place they are based as occupied Tio’tia:ke (jo-jahg’-eh), which is the original indigenous name for so called Montreal, the colonizer name. The naming of indigenous land will continue throughout the interview with various locations in the name of decolonization, though Tio’tia:ke is the one which will be the most prominent.
As an audio note to all those paying attention, a fridge turns on midway through the interview then turns back off nearing the end, we’ve tried to minimize the background noise but it’s still somewhat noticeable.
Music for the intro and outro by A Tribe Called Red with Stadium Pow Wow.
Some links to historical events mentioned by our guest relating to Canada’s’ treatment of immigrants and refugees:
“Chinese Head Tax“, a policy which “meant to discourage Chinese people from entering Canada after the completion of the Canadian Pacific Railway”, a government project which I conjecture used a bunch of precarious and immigrant labor in order to complete.
Komagata Maru Incident, the historic entry denial of a group of Indian refugees seeking entry into Canada on the Japanese steamship Komagata Maru in 1914, resulting in the death of 20 Sikh people at the hands of the then occupying British government.
“None Is Too Many” policy for Jewish refugees fleeing the Holocaust, an anti Semitic stance that put people who were fleeing Nazi terror in further danger and possible death.
Robert Free on the Daybreak Star Indian Cultural Center
(starts at 38min, 04sec)
Next we’ll hear an interview with Robert Free, a long-term Seattle, WA resident and Tewa (pronounced tay-oh-wa) Native American. We discuss the history of the Daybreak Star Indian Cultural Center, a cultural and resource center for urban Native Americans in Seattle and the surrounding communities. The Daybreak Star Indian Cultural Center was established after a series of protests and occupations in 1970 of Fort Lawton, an army base that had previously occupied the park. Robert Free discusses the influencing factors of that time, some of the finer points of the occupations, as well as the implications of protesting and occupation on stolen native land.
Some of the names and events mentioned in this chat you may recognize from our February 17th, 2019, episode of The Final Straw when we had the pleasure to speak with Paulette D’auteuil, about the case of long-term American Indian Movement activist Leonard Peltier. More info on Peltier’s case can be found at whoisleonardpeltier.info
. … . ..
Next week we hope to bring you a conversation with support crew for incarcerated former military whistleblower Chelsea Manning, who is now imprisoned for refusing to testify before a Grand Jury. More on her case can be found at https://xychelsea.is including links for donating towards her fundraising goal for legal costs aiming at 150 thousand smackeroos.
On December 7, 2018, Columbus police murdered 16 year old Julius Ervin Tate Jr.. On December 13, they arrested his 16 year old girlfriend, Masonique Saunders, charging her with the murder they committed.
Masonique is being charged with aggravated robbery and felony murder, and is currently being held in juvenile detention. The police have alleged that Julius attempted to rob, and pulled a gun on a police officer, and that Masonique was involved in said robbery. Felony murder means that if you commit a felony and someone dies as a result of that crime you can be charged with their murder.
We believe that these charges are unjust, and demand the freedom of this 16 year old Black girl and justice for the family of Julius Tate!
To help Masonique and her family, donate to her GoFundMe.
A quick reminder, if you’re in the Asheville area this coming week, Blue Ridge Anarchist Black Cross is hosting two events. On Friday, April 4th from 6:30 to 8pm at Firestorm, (as we do every first Friday of the month) BRABC will show the latest episode of Trouble, by sub.Media. Episode 19 focuses on Technology and Social Control. After the ½ hour video we’ll turn chairs around and have a discussion of the film for those who’d like. Then, on Sunday, April 6th from 5-7pm as BRABC does every first Sunday of the month, we’ll be hosting a monthly letter writing event. We’ll provide names, addresses, backstories, postage and stationary.
Prisoners we’ll focus on are longterm political prisoners from Black liberation, to Earth and Animal Liberation, to anti-police violence activists caught up in prison whose birthdays are coming up or who are facing severe repression. Or, just come and write a letter you’ve been meaning to write to someone else. It’s a nice environ for that sort of thing.
Extinction Rebellion week of action
The movement to halt and roll back human driven climate change called Extinction Rebellion is planning some upcoming events in the so-called U.S. in line with a worldwide call for action over the week of April 15-22nd. Check out https://extinctionrebellion.us/rebellion-week for info and ways to plug in. If you’re in the L.A. area, see our shownotes for a fedbook link to some of their upcoming events. And remember, practice good security culture by not giving up as little info as possible. Keeping your info more secure today ensures your ability to fight with less hindrance tomorrow!
Marius Mason moved
Anarchist political prisoner Marius Mason has been moved to a prison in Connecticut, a change viewed as a success by his supporters as he’s closer to family by hundreds of miles. If you’d like to write him a letter to welcome him to his new place, consider writing him at the following site, but make sure to address it as follows:
Now, here’s a statement by the Highlander Research and Education Center outside of New Market, TN, about the fire early on March 29, 2019:
“Early this morning, officials responded to a serious fire on the grounds of the Highlander Research and Education Center, one of the nation’s oldest social justice institutions that provides training and education for emerging and existing movements throughout the South, Appalachia, and the world.
As of 6am, the main office building was completely engulfed and destroyed. One of ten structures on approximately 200 acres, the building housed the offices of the organization’s leadership and staff. Highlander’s staff released the following statement:
“Highlander has been a movement home for nearly 87 years and has weathered many storms. This is no different. Several people were on the grounds at the time of the fire, but thankfully no one was inside the structure and no one was injured.
“While we are physically unhurt, we are saddened about the loss of our main office. The fire destroyed decades of historic documents, speeches, artifacts and memorabilia from movements of all kinds, including the Civil Rights Movement. A fuller assessment of the damage will be forthcoming once we are cleared to enter the remains of the building.
“We are grateful for the support of the many movements who are now showing up for us in this critical time. This has been a space for training, strategy and respite for decades and it will continue to be for decades to come.
Fire officials are working to determine the cause as quickly as possible and we are monitoring the investigation closely.” –Ash-Lee Woodward Henderson and Rev. Allyn Maxfield-Steele, Co-Executive Directors, Highlander Research and Education Center.
Highlander has played a critical role in the Civil Rights Movement, training and supporting the work of a number of movement activists: Rosa Parks prior to her historic role in the Montgomery Bus Boycot, members of the Student Nonviolent Coordinating Committee (SNCC), Septima Clark, Anne Braden, Martin Luther King Jr., James Bevel, Hollis Watkins, Bernard Lafayette, Ralph Abernathy and John Lewis.”
On March 25, 2019, Charlotte-Mecklenburg police officer Wende Kerl shot and killed Danquirs Franklin in the parking lot of the Burger King on Beatties Ford Rd in Charlotte. Police narratives posit that Mr Franklin was armed and posing a threat, while eye witnesses say that Danquirs Franklin interceded against an armed man bothering an employee and that the armed man ran away before the police arrived, who then shot the first black man they encountered. Friends at Charlotte Uprising have been holding vigil and fundraising for Danquirs Franklin’s family as the police’s actions leave his child fatherless. More can be found at the Charlotte Uprising twitter and fedbook pages. Rise In Power, Danquirs.
William Goodenuff: First of all, thank you so much for your time in coming onto this radio show! Could you first talk about what is attempting to be planned on the part of the Canadian state in terms of this migrant prison in Laval?
Ni Frontieres Ni Prisons: Yeah! So the proposed new migrant prison is actually one part of a plan that the Canadian government announced just over two years ago now. It’s called the National Immigration Detention Framework. And the plan came in response to a period of sustained resistance against the government’s practice of incarcerating migrants, many in provincial jails. Um, and for years, going back to 2011, migrants held by the CBSA (which is the Canada Border Services Agency), had been going on periodic hunger strikes in facilities across Ontario. And in the months before the governments announcement of this plan a new hunger strike was initiated, and there were mobilizations across the country in solidarity. There was a lot of pressure on the government to do something, especially because several migrants had died in CBSA custody over that same period.
And so the government responds to all this by announcing a new $138 million plan, but instead of ceding to the demands of the hunger strikers, most of the money ends up being dedicated to building two new migrant prisons, one in [Sur ABC] replacing the CBSA’s Vancouver Airport Facility, and one in Laval replacing the current one just across the street. So strengthening the detention system that the hunger strikers were fighting against. Many detained migrants in Ontario actually went back on hunger strike following the announcement but the government just ignored them.
W: Is there anything more to say about the sustained period of resistance on the part of people who were in custody and people who weren’t in custody?
NFNP: Because it’s been so long now I feel like I hesitate to talk more in depth about it because I’m worried I’ll get something wrong.
W: That’s totally fine. So you talked a little bit about how it got started, in what ways have people already been resisting the prison?
NFNP: Right, so in 2017 the government hired two architecture firms, one called Lamais one called Group A, to design the new prison. And Solidarity Across Borders, which is a migrant justice network that’s been based here in occupied Tio’tia:ke for over 15 years now, was one of the first groups to talk publicly about this, which brought the project to a lot of people’s attention including myself. And the resistance since then has been focused on the companies working on the project. Last year, an anonymous group released crickets into Lamais’ headquarters, that was great! A nice biblical flourish!
And last month the group I’m a part of, Ni frontiers ni prisons, organized a demonstration against Lamais that ended at their headquarters. Since then, a company that remediated the soil at the proposed construction site had their offices spray painted, and just a few weeks ago a group of about 30 people barricaded the road leading to what was called the “site visit” for companies who want to bid on the contract to build the prison. So that’s a bit of an overview of what’s been happening. Ni Frontiers Ni Prison which I’m a part of is focused more on organizing public actions and events which are just one part of the struggle against the construction of the prison which includes a diversity of tactics in multiple groups.
W: Does the group work in coalition with other groups that are fighting the prison or people that are detained in the prison?
NFNP: So there’s no formal coalition but there is dialogue and discussion between other groups who are also doing work against this specific prison but also against migrant detention more generally, working for status for all against the border. And so Solidarity Across Borders is a group that includes many people without status, many people who have been through the current migrant detention center and have been doing that work for a very long time.
W: So, I would really love to get a sense, and maybe listeners already know these things based on their own experiences, but what would this prison mean for those people who would be most directly affected by it?
NFNP: Right, so the first thing I should say is that migrant detention is central to Canada’s ability to deport people. And the CBSA has made a commitment recently to start increasing deportations by about 30%. So this prison represents an investment in both the continued violence of deportation as well as detention. But in practical terms, strengthening that threat of violence means that it’ll continue to be almost impossible to seek services here, or to resist exploitation. It maintains them as a source of precarious and exploitable labor.
But I mean, the violence of the migrant prison itself can’t be understated, people are often imprisoned in these facilities for years without charge. People die in these facilities, and I believe very strongly that prisons aren’t the answer to the challenges we face in our communities; locking people up, limiting people’s movement, deporting people to dangerous situations, or possible death, all of these things only cause more violence and harm.
Speaking for myself, I want to live in a world without prisons and without borders where people actually have the things they need to live their lives with dignity and respect.
W: Definitely, and it’s been my understanding too. In the US as well prisons are a huge source of capitaistic gain and a source of precarious and exploitable labor like you mentioned so that makes a lot of sense just for me coming from a US context.
So at the radio show we’ve been hearing about this prison couched in terms of humanity, like it would be a so called “more humane detention center”. And you mentioned that it was being built like right across the street or right next to a detention center that already exists. Would you talk about why the Canadian state is attempting this branding right now?
NFNP: Yeah, so the government has been marketing this entire project as creating a more humane approach to incarcerating migrants, but it’s just an attempt to change the subject from the question of why the government is putting migrants in prison to begin with, something a lot of people started asking following the hunger strikes. And if you look at the designs that the architects put together it makes it really clear whats actually going on, like the plans talk about how all the fencing around the prison needs to be covered by foliage to limit what it calls “the harshness of the look”, or that the iron bars over the windows have to be as inconspicuous as possible to the outside public, and that the children’s area needs to be bordered by what they call a 6 foot high visual barrier to make sure that no one outside can see the imprisoned children.
So essentially it’s just a new prison with a nicer looking face. And if you’re being separated from your family , your community, awaiting deportation to possible torture or death, I highly doubt you’re gonna be too concerned with how sustainable the concrete is or what color the ceilings are in the prison you’re being held in. But another element of this plan is something that the government is marketing as “alternatives to detention”. I mean, these programs only make up something like 3% of the total budget of the plan, but it’s been a central part of its marketing as a more humane approach than the previous government. These alternatives, they include forcing migrants to wear electronic ankle bracelets so their movements can be tracked. There’s this collaboration with the John Howard Society to force migrants into their halfway houses, they’ve also created this gps phone reporting system that forces migrants to make regular check in calls that test their voice prints. And so these are all ways that the government is actually expanding its capacity for surveillance and control of migrants outside of its prisons. Ya know, before the only option was detaining or releasing people but now they’re expanding their reach. And there was actually a renewed hunger strike by incarcerated migrants when these alternatives were launched last year, but again the government just ignored them.
W: And I’m assuming that the halfway house that you mentioned as well as the ankle bracelets, are those a for profit endeavor?
NFNP: So yeah, the halfway houses, the John Howard Society, got a multi million dollar contract to oversee that project. I’m not sure offhand what the company is that’s overseeing the ankle bracelets, but the technology was actually engineered as part of the post 9/11 national security certificate program here, which involved imprisoning non-citizens indefinitely without charge on secret evidence, mostly it was Arab and Muslim men. And some of those men who were caught up in the system in the early 2000’s, they actually requested to be transferred back to prison rather than continuing to live with those ankle monitors, because of how intense and repressive that system really was. But it’s really clear with these alternatives that all these carceral technologies that have been used in these post 9/11 sort of state of exception moments, but also through the federal prison system are leaking in and bleeding in to the system of how Canada relates to migrant populations.
W: It’s like bringing the prison into the home is kinda my experience of how ankle monitors generally work.
And I’m really bothered by this entire situation, but also this sort of softer, gentler prison where you can’t really see the kids and the harshness of the prison is dulled by some kind of fake foliage. The quality of the Canadian state is something that as a US resident I’m not really all that informed about but what I have been informed of, it’s just like extraordinarily toxic neoliberal cooptation of like “diversity” and “understanding” when it in fact is a genocidal machine.
NFNP: Yeah I think that was very well put!
W: I’ve been listening to a lot of From Embers (anarchist radio show at http://fromembers.libsyn.com/) so I’ve been like “this fucking Canadian state is a fucking hellscape!”
But yeah thank you for going into that, the ankle bracelets and the for profit nature of the John Howard Society.
So, speaking of the state, I think that people all over the world have been noting the increasingly frenetic attention that governments are paying to borders, with similarly increasingly racist rhetoric applied to many people seeking safety in places like so called Canada, so called US, and UK. Are there things to keep in mind about this proposed detention center in this current polarizing climate?
NFNP: Right. So over the past few years in Quebec we’ve seen the rise of far right anti-immigrant groups that have actually achieved a level of mass support here that I think is unique compared to the rest of the country. And this is for a lot of reasons, an important one is the turn of Quebec nationalism toward a very xenophobic form of state secularism. And that’s resulted in a huge increase of attacks on Muslim people, a formal ban on anyone wearing non Christian religious symbols from either working or receiving services from the Quebec government–
W: Wait, really??
NFNP: Yeah… And also of course there’s the mass murder at the Islamic Cultural Center in Quebec City. But it’s also resulted in a new far right government that ran on substantially reducing immigration to Quebec and also introducing values and language tests for new migrants, which they’ve begun to put in place. And so, this more I guess local far right upsurge in anti-immigrant sentiment is increasingly bolstering support here for the federal government’s deportation regime.
And I think this makes it an important moment to intervene, to help disrupt that. Because I think that fighting back against the rise of the sentiment needs to be more than a one pronged fight against the far right groups on the ground. I really think that the struggle also needs to be connected to sustained resistance toward the racist structures that pre-date these groups. These structures often share a vision with these newer far right groups, but I think there may be more fundamental parts of our colonial context here.
W: Yeah, definitely! I’m wondering if you would say more about fighting against the structures that pre-date the current governmental climate, or political climate that’s happening right now? What would you think would be involved in that?
NFNP: Oh! Well I think that migration policy is a great example of this, where so much of the focus of that conversation around the country and in Quebec right now is so focused around people crossing the border from the United States on foot into Canada. And talking about the influx of refugees who are crossing into Canada or applying for refugee status here, many of which are being denied.
But the entire apparatus of detention and deportation completely pre-dates this.
It’s in fact not linked to this upsurge in migration, it’s linked to the temporization of status for people here, which has been going back for decades. And if we’re only looking at what’s directly in front of us, we’re not gonna understand or be able to effectively confront these structures that are MUCH more deeply rooted in the fabric of the Canadian state and in Canadian history.
W: Thank you very much for bringing up that point! And I think that goes really well into the next questions which is, would you talk about how the concept of citizenship is being weaponized by the state in this case but also has always been weaponized by the state?
NFNP: Yeah, I mean the concept of citizenship has always been based on exclusion, and the Canadian context is no different! Things like the Chinese Head Tax, the Komagata Maru incident, the None is Too Many Policy toward Jewish refugees fleeing the Holocaust, the Canadian state’s approach to immigration has always been shaped by its white supremacist foundations. And actually with the exception of the British Commonwealth countries, Canada had an official ‘whites only’ immigration policy until the ’60s. But since the 1960’s the government, like I was saying, it’s been increasingly temporizing the status of people coming here. It’s gotten to the point where now over 2/3rds of people who are granted status to live and work here each year are getting some form of temporary status.
And so the CBSA’s migrant detention and deportation apparatus was built to enforce this, it was a necessary by-product of these changes. And that system is part of maintaining the flow of wealth from the global South to the global North. Workers from the global South come here, have their labor exploited at extreme levels, put huge sums of money into the Canadian economy, and then they’re kicked out. And Canada doesn’t just benefit from this but it actively participates in impoverishing and displacing people in the global South who then end up their doorstep.
W: Definitely, I think there’s a lot to talk about there but I think you gave a really good summary. And I think that I would love to move on to some other questions which have to do with the more positive aspects of the resistance to this thing. So, we in the states are familiar with the concept of a sanctuary city, which indicates that a place limits their cooperation with the national government to follow through on deportations in many ways. But I came across the term “solidarity city” in articles on your website, would you talk about the distinction between the two, and what is meant by “solidarity city”?
NFNP: Oh sure! So this is actually a framing that comes out of the work of Solidarity Across Borders. Sanctuary city campaigns, they tend to be focused on asking the municipal government to protect people without status. But for years now, Solidarity Across Borders has put forward the analysis that we should be creating our own networks of mutual aid and solidarity. And a good example for this is the police, y’know at least here the police are one of the biggest problems that undocumented migrants face. And that problem doesn’t go away with city officials signing a sanctuary city declaration. The last mayor here actually announced that Montreal was a sanctuary city, but nothing changed. The police continued to collaborate with the CBSA to detain and deport people.
But a solidarity city is different because it’s something that’s built from the ground up, through building networks of resistance and non-cooperation with those agencies that enforce deportations and detentions, not by appealing to power.
W: Yeah, I think that building from the ground up while at the same time refusing cooperation is sparking something in my head. Thanks for talking about that!
W: So would you speak about this struggle in terms of decolonization? What are some parallels that you can locate between decolonization and a project that has a more anti-border ethic?
NFNP: Right! So the most influential border around us here in occupied Tio’tia:ke is the American border, which is very close by. And about two hours east of us here is Akwesasne (a-kwa-sas’-nay), which is Kanienkiahaka (kan-eh-ga-hag’-ay) territory, this territory additionally is recognized as a federal reserve. Tio’tia:ke is also Kanienkiahaka territory but isn’t federally recognized as such. Akwasasne itself is actually cut in two by that border, and there’s been conflict for decades there between the CBSA who attempt to enforce that border and indigenous people who refuse to acknowledge their authority on their territory.
So anyway, all this is to say that it’s very clear here the ways that the borders around us are fairly recent colonial constructions. But since we’re talking about prisons, in Canada incarceration as a practice was largely spread as part of the ongoing genocide against indigenous peoples, as a tool of assimilation. And today when you look at who’s inside Canadian prisons, indigenous people are dis-proportionally represented.
And so, the same colonial and capitalist forces that are creating war, poverty, destruction, throughout the global South are continuing to oversee the genocide and dispossession of Indigenous peoples here in the global North. Many people being displaced and arriving to this territory are indigenous to different areas on this continent and many of them are ending up in these migrant prisons.
But over the last decade or so here, different migrant justice formations have gone through processes of dialogue and discussion with indigenous groups. Which has led to some changes in messaging and outlook over time and I mean, we’ve been influenced by this too, but as settlers we have a lot more work to do on this front I think.
W: Definitely, did I understand you correctly that indigenous folks are being incarcerated in these migrant jails?
NFNP: Well, not people who are indigenous to the territories governed by the Canadian state, but people who are indigenous to like other areas on the continent who are then displaced and would not be understood or classified by the Canadian state as their indigenous identity based on the country of origin.
W: Yeah for sure! The border is a colonial construct, and the indigenous territories obviously vastly predate that colonial construct.
So, how can people support the group that you are speaking from, Ni Frontiers Ni Prison, and could you also brainstorm modes of support that folks can enact who, for whatever reason, are not in a position to do confrontational or legally risky direct action?
NFNP: Oh yeah for sure! So this month we actually have a call in campaign, where we’re encouraging folks to either call, email, or fax the companies who are currently bidding for the contract to build this new prison. So we highly encourage anyone who would like to to do this, you can go on our Facebook page https://www.facebook.com/nifrontieresniprisons/, and you’ll see the information about the call in campaign there.
But in terms of non risky ways to participate in struggle like this, the group I’m a part of we do public actions, and the demonstrations we’ve organized so far have been very low risk, very family friendly to quote maybe an outdated activist parlance. We have been helping organize
information sessions in neighborhoods across the city in partnership with different groups, artists have contributed a series of posters which people have been helping put up across the city, people have made videos about the struggle against the prison, or written articles, there’s a lot of ways that people have contributed and continue to and to participate in this that isn’t particularly high risk. Particularly right now we could actually use some help spreading word about the struggle and why we’re in opposition to the prison.
W: I wonder if you have any words about the importance of the call in campaign, cause I think that many anarchists, at least many anarchists that I know are a little bit hesitant to do call in campaigns, would you talk about the importance of that tactic?
NFNP: Oh sure! I mean, I can talk about it in context to our strategy here, we decided to focus on the call in campaign after an action that happened disrupting a site visit that the CBSA organized to talk with the people interested in bidding on the contract to build the prison. And so people went there and disrupted it, and there were a lot of conversations with workers from the companies who had been sent there to talk with the CBSA about the contract. And some of those conversations went really well! What we’re trying to do in this phase before the general contractor is chosen to build the prison, is to let all the companies know who are considering doing this work that there will be resistance if they decide to take that contract. To let them know that it may be in their financial best interest to walk away from this project. And that strategy will continue depending on what company is chosen, but obviously the tactics will shift.
W: I’m also really interested in hearing any words that you have about like the nature of the tactic of a call in campaign. Maybe this is a bit of a circular or esoteric question but I’m wanting to like provide people with some sort of way to mentally grasp on to what is being achieved here and what is being proposed, and what the goals are generally of something like that?
Is it just annoyance or–
NFNP: Well there are multiple reasons for it, like on one side of it there is the effect of heightening the contradictions that actually already exist within some of these companies in relationship to projects like this. Of creating a sense of wariness on the part of these companies about embarking, but it also gives a way for organizations and for individuals to engage with the struggle at the faze that it’s at right now. So you don’t have to go if you can’t go to a public demonstration.
W: It makes sense cause it is a “safer” way to participate in showing dissent.
NFNP: Yeah! And also we can’t rely on mainstream corporate media to relay a message to these companies that there is widespread opposition to the practice of incarcerating migrants, like we need to do that ourselves! And what that looks like is actually going and disrupting their events and their meetings, and showing up at their workplaces. But it also means calling them incessantly and sending them endless faxes with lots of black ink. To let them know that this is the wrong move for them, and if they make it things like this will probably increase, and that’s generally the thinking behind it.
W: Excellent, thank you so much! So those are all the questions that I had! Is there anything you’d like to add or words you’d leave listeners with?
NFNP: The only thing I haven’t mentioned is that at the end of this month, the government is scheduled to make a decision about which company they’re gonna give the contract to to build the new prison. And depending on who that is I’m sure there will be actions coming up! So if you wanna keep up on what’s happening with the struggle you can go to stopponslaprison.info, it’s a clearing house for information about the construction of the prison as well as resistance against it. Or you can follow us on Facebook and you can send us an email at nifrontiersniprison@riseup.net if you wanna get involved.
W: Is there anything that we missed that you wanted to give more voice to or present here?
NFNP: No I think we covered it! Thanks so much for the time and for taking an interest in this struggle!
W: Yeah! I think that the world has always been moving toward something like this and shit like this has happened before, and thank you for the work that you do and your time in coming onto the radio.
Gord Hill is an indigenous author, anarchist, antifascist and militant, a member of the Kwakwaka’wakw nation living in so-called British Columbia, Canada. Gord is also graphic artist and comic book author who most recently published The Antifa Comic Book, out from Arsenal Pulp Press, and runs the website Warrior Publications and sometimes publishes under the nom-de-plume of ZigZag.
For the hour we speak about his writings documenting indigenous resistance history in the so-called Americas (mostly with a focus on Turtle Island), antifascist organizing, intersections of indigenous struggle and anarchism and critiques of Pacifism (see Gord’s “Smash Pacifism” zine). Some of the points of resistance that we cover include Elsipogtog (Elsipogtog in 5 Minutes video at sub.media), Idle No More, The Oka Crisis (“The Oka Crisis in 5 Minutes” video at sub.media), Stoney Point/Aazhoodena (another 5 minutes video by Gord), Gustafsen Lake (we didn’t talk about but another 5 minute video), the Zapatista Rebellion and the Unist’ot’en Camp resistance to pipelines in so-called B.C.
Sean Swain: [ 00:033:55 ], Gord Hill [ 00:11:27 ], announces at [ 00:57:29 ]
Rayquan Borum Trial Update
In a brief and sad update to last week’s interview on the case of Rayquan Borum, we’d like to read a statement from the fedbook page for Charlotte Uprising:
We are deeply saddened to report that Rayquan Borum has been found guilty of possession of a firearm and second degree murder with him being sentenced to 25/26 years in a cage.
We knew it would be difficult to receive a fair trial in the same court that allowed Officer Randall Kerrick to walk free for the murder of unarmed Jonathan Ferrell. We know the police will continue to kill Black and brown folks and escape accountability.
We suffered extreme suppression from the judge from the start of the trial. Even though the medical examiner testified there was a 51% chance that ANYTHING else killed Justin Carr, Judge Hayes would not allow any testimony naming the police. Of course, it is far easier to scapegoat a random Black man than to launch an investigation into the same police force that killed ONLY Black people in 2015.
We also know that Justin Carr would be alive were it not for the Charlotte Mecklenburg Police Department murder of Keith Lamont Scott (no trial for that officer, of course). We know that the Mecklenburg County Courts disproportionately sentence Black and brown bodies to time in cages. We know that CMPD disproportionately arrests Black and brown folks. Black people are 30% of Charlotte’s population and make up about 70% of the jail population.
Heinous.
We know that this is the American Way. In response, we will continue to rise up and resist this colonized nation and work toward building a more decolonized world, for all of us.
A few house keeping notes about the show. We’re happy to announce that The Final Straw is now available on the Pacifica Radio platform for affiliate stations to pick up more easily. If you, dear listener, live in an area where we aren’t on the radio but there’s a community station that airs programming from the Pacifica Network, you now have a WAY easier IN to bug the station’s programming director with. If you want us on your airwaves, check out our “broadcasting” tab on our website and reach out to a local radio station. If you have questions or want help, reach out to us and we’re happy to chat. We hope to have a some more terrestrial broadcast stations to announce soon.
Actually, yah, that was the only note. Tee hee. Otherwise, if you want to hear me, Barchive is linked up in our show notesursts, Dj’ing a 2 hour set of punk, goth and electronica on AshevilleFM, an archive is linked up in our show notes that’s available until March 12th.
Announcements
Asheville Events
If you’re in the Asheville area, there’re a few events coming up on March 16th of note. At 11am at Firestorm books, a participant in the Internationalist Commune, a self-organized collective in Northern Syria, will join us for a video chat about the revolutionary movement to transform Kurdish territory into a stateless society.
Later, across town, there’re a couple of Blue Ridge ABC events at Static Age on Saturday, March 16th. From 3-5pm there’ll be an N64 Super Smash Brothers tournament with vegan philly cheese steaks and fries available, and then from 9pm onward an antifascist black metal show featuring Arid from Chicago, plus local bands Rat Broth and Feminazgul.
Then, a reminder, that on March 22nd at the Block Off Biltmore is a benefit for info-sharing between Southern Appalachia and Rojava. The event will include a discussion, a short documentary showing, vegan desserts and nice merchandise. For more info, check out the flyer in our shownotes from March 3rd, 2019.
And now a couple of prisoner announcements
Chelsea Manning Imprisoned
U.S. Army whistleblower and former Political Prisoner, Chelsae Manning, has been jailed for criminal contempt for refusing a subpoena to participate in a Federal Grand Jury in Virginia concerning her 2010 disclosures to Wikileaks of U.S. drone killings of civilians in Iraq and Afghanistan. A support committee called “Chelsea Resists!” has been set up and updates will be coming from the website xychelsea.is and there’s a fundraiser up at actionnetwork.com for her as well. We hope to feature members of her support as well as former Grand Jury resisters who’ve been on this show before in an episode soon. You can write to Chelsea at the following address:
Chelsea Elizabeth Manning
AO181426
William G. Trusdale Adult Detention Center
2001 Mill Road
Alexandria, VA 22314
Some quick guidelines to keep her safer while writing are in the show notes
Address your letter exactly as shown above
send letters on white paper
use the mail service to send letters
include color drawings if you’d like
sparingly send 4×6 photos, as she may only keep 10 at a time
Do not send cards, packages, postcards, photocopies or cash
Do not decorate the outside of the envelope
do not send books or magazines
Exonerated Vaughn 17 prisoners transferred out of state
As the cases proceed against the Vaughn17, 17 prisoners on trial in Delaware for a prison uprising following the election of Trump as president, an uprising sometimes compared to the Lucasville Uprising, repression continues.
The uprising was as follows: prisoners took over Building C at the Vaughn prison in Smyrna, Delaware, and took three prison guards and one prison counselor hostage. Demands issued during the hostage standoff included that Delaware Governor John Carney investigate poor living conditions at the facility. One correctional officer who was taken hostage, Steven Floyd, would later be found dead after police re-entered the facility. The case can be followed at vaughn17support.org as it enters it’s third trial group. A few words from the support site note the continued repression of some of the court-exonerated prisoners:
The State of Delaware retaliated against defendants in the Vaughn uprising trial last week, by moving them out of state to Pennsylvania.
Kevin Berry, Abednego Baynes, Obadiah Miller, Johnny Bramble, Dwayne Staats, and Jarreau Ayers were all transferred to solitary confinement at SCI Camp Hill, a maximum security facility. They joined Deric Forney, who was transferred weeks earlier in January. Berry, Baynes, and Forney have all been fully acquitted on all charges.
“It’s unusual to move prisoners with short terms left in their sentence out of state,” said Fariha Huriya, an organizer working closely with Vaughn 17 prisoners. “They’re being held in solitary confinement, with no showers, no access to commissary, and limited phone calls. It’s the same inhumane conditions that they faced at James T. Vaughn.”
“The State’s vindictiveness will cost them,” said Betty Rothstein, who also organizes with the prisoners. “The Vaughn 17 have resisted these charges, and will continue to resist and expose the corruption of the DOC and abuse on prisoners.”
There are nine defendants who are still awaiting trial. New trial dates for groups 3 and 4 are scheduled for May 6th, 2019, and October 21st, 2019.
