books

By some ZADistas - Constellations, 2015

In the Autumn of 2015 the government once again announced that the building of the airport of Notre-Dame-des-Landes was about to begin. Since then they have been repeating their intention to evict those who live and farm together from the zad . With the combined force of the gendarme’s gas grenades and Vinci’s bulldozer’s, they want to try to finally get done with everything that is alive and thriving in the bocage “as soon as possible”.

Faced with this renewed threat, this text is a call to defend the zad everywhere, and the contagious hope it contains in these arid times. The zad as a conviction that it is possible to stop destructive projects fostered on us by those who claim to govern us. The zad as a space where different ways of inhabiting this world - fully and generously - are invented in the here and now. It is a hope rooted in histories we hold in common, enriched by the momentum of tens of thousands of rebels and relationships woven thick by time. The words that follow evoke certain decisive fragments of this adventure, they are like blazing bearings for the future.

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By Stephanie McMillan - Open Source, November 16, 2013

The purpose of this project is to contribute to a collective process of analyzing our objective conditions and clarifying concepts in service to the struggle to defeat capitalism. It rests on, and elaborates, several basic premises. Premises:

• The capitalist system is evil and omnicidal. It needs to stop.
• It will not disappear or collapse by itself. If allowed to continue, it will devour all life on Earth.
• Capitalism can only be eliminated by overthrowing it in a collective revolutionary process. It can not be reformed out of existence, escaped, or replaced from within.
• Capitalism is a continuously expanding mode of production. Capital struggles for its own self-reproduction. Capitalists accumulate surplus value, which is converted into more capital, through the exploitation of workers as they convert the natural world into commodities.
• The fundamental contradiction of capitalism is capital vs. labor. Its manifestation is the social relationship of domination of one class (workers) by another (capitalists). Its expression is class struggle.
• The working class, or proletariat, is in an antagonistic and strategic position in relation to capital. In liberating itself, it liberates all the dominated classes.
• The proletariat is the only class able to offer an alternative to capitalism. All other classes will tend to reproduce it or some other form of class society.
• In the current crisis of global capitalism, objective conditions are ripening for revolution, but subjectivity (ideology, or consciousness) is lagging, weakening popular mass struggles.
• In order to fulfill its historical mission, the proletariat must become class conscious and appropriate its own theory, which is the synthesized knowledge gained from its own struggles.
• Theory is collectively constructed in the process of class struggle. It can’t develop separate from practice. In the dialectical relationship between theory and practice, practice is primary and determinate. Theory is for the purpose of practice, to transform social relations.

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International Labor Organization Press Release - May 31, 2012

GENEVA (ILO News) – The transformation to a greener economy could generate 15 to 60 million additional jobs globally over the next two decades and lift tens of millions of workers out of poverty, according to a new report led by the Green Jobs Initiative.

The study “Working towards sustainable development: Opportunities for decent work and social inclusion in a green economy ” says that these gains will depend on whether the right set of policies are put in place.

“The current development model has proven to be inefficient and unsustainable, not only for the environment, but for economies and societies as well”, said ILO Director-General Juan Somavia. “We urgently need to move to a sustainable development path with a coherent set of policies with people and the planet at the centre”.

“The forthcoming “Rio+20” United Nations conference will be a crucial moment to make sure decent work and social inclusion are integral parts of any future development strategy”, he added.

Achim Steiner, Executive Director of the UN Environment Programme (UNEP), said: “This report comes on the eve of World Environment Day on 5 June under the theme Green Economy: Does it Include You?”.

“The findings underline that it can include millions more people in terms of overcoming poverty and delivering improved livelihoods for this and future generations. It is a positive message of opportunity in a troubled world of challenges that we are relaying to capital cities across the globe as leaders prepare and plan for the Rio+20 Summit,” he added.

The report – published almost four years after the first study by the Green Jobs Initiative – looks at the impact that the greening of the economy can have on employment, incomes and sustainable development in general.

By David Berry and Constance Bantman - Cambridge Scholars Publishing, 2010

Recent years have seen an upsurge of interest in the history of European anarchist and syndicalist movements. The rise of alter-globalisation protest borrowing many of its direct-action tactics from pre-World War I anarchism and syndicalism has been important in bringing it on over the last ten years or so. As the anthropologist and anarchist activist David Graeber has commented: “most of the creative energy for radical politics is now coming from anarchism,” and horizontal, acephalous organisation, networks, prefigurative politics and consensus decision-making have all become major themes for debate. The necessity to control international terrorist networks has also rekindled public interest in the anarchist diaspora of the late-nineteenth century, the golden age of “propaganda by the deed”, sparking many debates about the relevance of such comparisons. Within the academy, the study of anarchist and syndicalist movements and their functioning has been greatly spurred by new methodological developments opening up new perspectives. As a result, three essential trends have been developed in this field of study: the move towards transnational or global history; a renewed interest in historical biography and the mapping out of personal networks, and, as a result, new approaches to comparativism.

The current shift towards transnationalism in labour history can be taken to have started in 1990, with the publication of Marcel van der Linden and Wayne Thorpe’s landmark study Revolutionary Syndicalism in International Perspective. Transnational historyʊa term still competing with “new global history”, “connected histories”, or “entangled histories” ʊhas recently been defined as the study of “links and flow...people, ideas, products, processes and patterns that operate over, across, through, beyond, above, under, or in-between polities and societies”. Most areas of the humanities and social sciences have responded to this dramatic change of focus, which is based on the awareness of the entangled and interconnected nature of societies, not only as a result of the most recent period of economic globalisation, but also over the past centuries, and in their very essence. This drive towards transnational revisionism has stemmed from the acknowledgment that historiography has been overwhelmingly written within a national framework and needs to be reconsidered with greater attention for the international context which constitutes, explains, determines or contradicts national developments. This approach is also necessary to provide a much-needed history of globalisation.

Anarchism, syndicalism and more generally labour history provide a case in point for the pertinence of this angle of study, especially as a way of expanding research on working-class internationalism. Internationalism as an ideal and a practical organisational goal has been at the centre of labour activism since at least the universalist proclamations of the French Revolution, and became a prime endeavour after the International Working Men’s Association was set up in 1864. Labour internationalism, in its traditional and most widely accepted basic definition, is the ideology promoting universal brotherhood and solidarity among workers, and the setting up of organisations in order to achieve these aspirations.

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By Graham Purchase - Kick It Over, #35, Summer 1995 [PDF Available]

In an anarchist society, the absence of centralized state authority will permit a radically new integration of nature, labour and culture. As the social and ecological revolution progresses, national boundaries will become cartographical curiosities, and divisions based upon differences in geography, climate and species distribution will re-emerge. This essay addresses the question of what role unionism will play in these changes.

First, it seems obvious that telecommunications, transportation and postal networks all require organization which extends far beyond the individual ecological region, and activities like road building between communities require cooperation beyond that of individual locales. Thus, a return to a community-based lifestyle need not and cannot imply a return to the isolation of the walled medieval city or peasant village.

Anarcho-syndicalists (that is, anarchist unionists) argue that the best way to address such needs is for the "workers of the world" to cease producing for capitalist elites and their political allies. Instead, they should organize to serve humanity by creating not only communication and transportation networks, but industrial, service, and agricultural networks as well, in order to ensure the continued production and distribution of goods and services.

Yet there are many people in anarchist and radical environmental circles who regard anarcho-syndicalism with distrust, as they mistakenly identify it with industrialism. They argue that global industrialism has been responsible for centralized organization and environmental destruction. They view industrialism as necessarily based upon mass production, and the factory as inevitably involving high energy use and dehumanizing working conditions. In short, critics believe that providing six billion people with toilet paper and building materials (let alone TVs, VCRs and automobiles) necessarily involves large-scale, mass production techniques ill-suited to ecological health - regardless of whether capitalist leeches or "free" workers are running the show. Industrialism, it is argued, is an environmental evil in and of itself; it is only made slightly more destructive by the narrow, short-term interests of capital and state. Such critics argue that technology has likewise outgrown its capitalistic origins, and has taken on a sinister and destructive life of its own.

I am not unsympathetic to this argument. That children and adults alike spend hours on end surrounded by deafening noise and blinding lights in video arcades, in an utterly synthetic technological orgy, is ample evidence of our species' sick fetish for non-organic, superficial pleasures. The regimentation of the work day, and the consignment of leisure and play to half-hour television slots interrupted by nauseating commercials, is nothing short of the industrial robotification of human nature - an alarming process that has led many to argue that humanity should abandon the industrial and technological revolutions altogether. They further argue that we should return to small-scale, minimally industrial technologies that utilize simple devices such as the hand loom. Given the enormously destructive effects of today's industrial system, such a course may ultimately be the only path open to humanity. At this point, however, simply abandoning our cities and our technologies and hoping that our species will somehow return to a small-scale, pre-industrial existence appears both unlikely and reckless.

By Graham Pucrhase - See Sharp Press, 1994

As a result of the environmental crisis, the once-unshakable belief that the human species should dominate nature is being challenged on all sides. "Survival" has come to mean something more complex than the simplistic notion of "survival of the fittest" or the right of dominance by a "superior" species. Increasing numbers of people are coming to see that regional and planetary environmental health, and human survival itself, depend upon a respectful approach to nature and to non-human life forms. We now know that healthy soils, animals, forests, grasslands and river systems are biological necessities for human survival. Ecological science further tells us that genetic and species diversity, not homogeneity, ensures the health and stability of ecosystems, and that the health and stability of the Karth itself can be no greater than that of its combined ecological regions. Our contemporary understanding of survival, then, and the means necessary to its realization, is a far cry from the individualistic struggle for existence—"Nature red in tooth and claw"—once depicted in elementary biology texts. Human survival depends not upon competition with other species (and within our own), but rather upon the adoption of cooperative and nurturant ways of life—a sustainable course of co-evolution with all living things.

At the same time, people are increasingly looking for nongovernmental ways to solve pressing social and environmental problems. They realize that it is everyone’s responsibility to create a greener, healthier, and more sustainable future for their families and communities. People are beginning to plant trees in suburban "green belts," to campaign against the pollution of local rivers, and to take the time to appreciate the wildlife in their regions. They notice that the massive and imperialistic military and economic ventures of nation states and multinational corporations are more often than not harmful to the regions in which they are imposed. Corporate capitalism, from Tokyo to Berlin seems determined to cover the delicate ecoregions of our living planet with a universal landscape of asphalt highways, golf courses, shopping malls, and theme parks. People everywhere are realizing that our survival is dependent upon environmental stability, and that the pathological interests of governments and multinational corporations pose the single biggest threat to the health of the Earth.

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Burgmann, V. - Power and Protest, 1993

The background to the green-ban struggles is the story of the destruction of Australia's major cities in the 1960s and early 1970s, when vast amounts of money were poured into property development: giant glass and concrete buildings changed the face of our cities and valuable old buildings were razed in the process. The interests of home buyers and architectual heritage lost out against often purely speculative construction. At one stage, there was ten million square feet of vacant office space in Sydney's business district, while people looking for their first homes or flats could find nothing.

In 1971, the New South Wales branch of the Builders Labourers' Federation (BLF) decided this destruction should stop, even though they were the people employed to do it. The New South Wales branch was led by three men who soon became notorious. They were either loved or hated – Jack Mundey, Bob Pringle and Joe Owens. They argued that:

In a modern society, the workers' movement, in order to play a really meaningful role, must engage in all industrial, political, social and moral struggles affecting the working people as a whole…In this context, building workers are beginning to demand of governments, employers and architects that buildings which are required by the people should have priority over superfluous office buildings which benefit only the get-rich-quick developers, insurance companies and banks.

The union insisted priorities be reversed, that the construction of flats and houses was more important than piling up empty or under-used commercial office buildings. They claimed the right to intervene in the decision-making process and exert a degree of workers' control, determined as they were to use their labour in a socially useful manner. The campaign maintained that 'all work performed should be of a socially useful and of an ecologically benign nature'.

The movement got under way in 1971 when a group of women from the fashionable suburb of Hunter's Hill sought the help of the NSW BLF to save Kelly's Bush, the last remaining open space in that area, where A.V.Jennings wanted to build luxury houses. They had already been to the local council, the mayor, the local state member and the Premier, all to no avail. The union asked the Hunter's Hill women to call a public meeting at Hunter's Hill, to show that there was community support for the request for a union ban on the destruction of Kelly's Bush. Over 600 people attended the meeting, which formally requested a ban. This ban was called a green-ban, to distinguish it from a black-ban, a union action to protect the economic interests of its own members, in this case the union was going against the immediate economic interests of its members for the sake of a wider community and environmental interest.