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Non Illegitimi Carborundum Est Eugene Plawiuk Non Magister! Non Serviam!

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The End and Re-Start of Humanity & Nature From the start of life, through the evolutionary process we arrive at the revolutionary meta-process. A navigation of the objective law-governed revolutionary process and its movement towards the accomplishment of Anarcho – Individualist Communism - the final blow to capitalism. The expanding of a mass universal anarchic consciousness and its direct application as a global social revolution is taking place at the present everywhere. The rich and their representatives live as anti-human criminals, parasites that suck on human vitality and the unshakable will to live free. The richer they become the nastier is their policy, power corrupts in a big way and always. The rich rule the world and anarchists will rule the rich, known as the “dictatorship of the poor”. They choose their politico-military governments according to their profit plans and at the top of their organization they put either a dictator or a clown depending on the fiscal global situation. Anarchy has humanity as its ultimate goal and freeing it from this modern slavery is its only purpose. Political economy is a conspiracy of the oligarchy, the quasi-theory of neo-capitalism, neo-colonialism and neo-imperialism. A conspiracy of hegemony over time, place and over all existing matter natural or produced is as brutal and torturous a system as all the ones that preceded it, from the first civilization till now. A special system designed for the masters of the earth, a private appropriation of wealth maintained through inheritance and spouse control for ever. The rich are rich because of looting and enslavement of the majority, that is why 2/3 of the world population live on less than 2 dollars a day, because there is someone somewhere out there making one billion a day, this is a crime against humanity, a crime against us all. Those who benefit from managing their masters assets are opportunistic, well to do venerability and fear, the middle class, the miserable petty bourgeois and their lust for an easy income, the leeches of the wealthy. The rich with military make the state; they choose the leaders and head of security on top of the pyramid. Megalomaniacs supported by the money of the decadent rich, they will support any lunatic, any dictator, any blood thirsty neo-conservative psychotic, to implement their investment to profit on a global scale. In an anarchic world everything will be equally produced and shared, so that each living organism has an unalienable right for a dignified existence and a physical foundation for his/her freedom and joy. Anything less than this is a declaration of violence and brute force upon the human race in general and on me in particular, therefore only a total material equality and distribution can bring about the end of capitalism and the start of anarchism. A lot of rubbish is written these days about the difference of communism and anarchism, but we will not go into this now, beside this subject is limited by its nature because of the personal pro-capitalist academic subject/matter. The religious values and ideologies of capitalism, like their ethics and idealist metaphysical philosophies, as socialism too are always manipulated by the state/party, these are nothing but apologies and excuses for the continuation of mass capitalist brutality and a colossal destruction of planet nature. Capitalism is terrorism and it relies only on horror and on a forever lasting nightmare for the majority of the population on earth. For the profit of less than 0, 05% of the world population the rest of us, the rest of the world population – 99, 95% of the people will have to suffer and live all their life on the bare minimum for a miserable short lived survival. Well the time has come to terminate this barbaric economico-political system and in its place create an anarchic free society, without war, exploitation or oppression. The anarchists are preparing everywhere to orientate the coming socio-anarchic revolution. We are permanently in an anti-capitalist action towards the final knockout of capitalism and substituting it with a humane alternative to private survival, with an anti-system called anarchy.

Autumn Greetings,-----------------

We're sure in a pretty big mess.... us crazy humans! It's going to take much more than politicized scientific strategies to reach earthly or individual healing and/or salvation (liberation). At best now we have our ecstatic or illuminating experiences, even phases of understanding, healing, ingenium and creativity but eventually the disenchanting, restricting and toxic situations seem to block out or taint the shamanic/mystic light.-----------------------------------------

Some have a spiritual and psyco-somatic need for new experiences of Gnosis (intuitive knowledge or revelation).-----------------------------

Continuous experience of this divine influence would be true liberation. The only obstacle that can prevent this is the cultural matrix of boundaries, conditions, mundane and distorted perceptions and expressions as well as a sickening unmagickal ambiance and mass psychology. But “the work” has been and still can be advanced and/or accomplished!-----------------------------------

Authoritarian dogma of any sort (Scientific, Religious or Political) never stands a chance at understanding, expressing and resonating with the true mysteries of human, earthly, cosmic, and hyperdimensional/imaginal actuality.-----------------------------------

Close minded, political science, militarism and sprawling, consumer, hypnotized american culture is very possibly the worst way of life when trying to foster the types healing environments needed to live with integrity - globally and individually. The scheming, propagandizing, moralizing, certitude hysteria, reasoning, over-linearization - creates a prison for someone like me who needs more than just a shrewd functioning of the linear logistics, masculine, "left-brain", intellectual dynamics.---------------------------------------

While it may be necessary to be “intellectual”, I know that poetic, mythic capacities and the imagination are of immense importance. The scale is undoubtedly tipped in our culture favoring the secular, profane, linear, logical, masculine, "right handed/left brained"....... ( I'm left handed and can testify to having a more heretical "right brained" lean towards the magickal, poetic and mythic).-------------------------------------

Rituals, art and myths are inspired by and express these illuminating experiences, which may come through: deep contemplation (prayer, meditation ect.), a spiritual (integral and inspired) relationship to any part of nature; but these methods alone are not guaranteed to help one achieve gnosis. Only through sacramental, ecstatic, visionary experiences - initiated through the few* plant and mushroom “teachers” can one be guaranteed to bring about this truly liberating (intuitive understanding, healing and ingenium) gnosis. We can discuss this further at another time if you wish*. These sacred plants and mushrooms do have healing/therapeutic value. ----------------------------------------

As long as politics prevents the shaman-alchemists (magickal-artist-scientists) from carrying on open-ended experimentation and ritualization without limitations, people like me will remain dissatisfied with cultural living circumstances and likely remaining arcane/esoteric and probably being misunderstood, reduced and biased. My anti-culture attitudes and views are just that, I am not against people or community; only culturally brainwashed people content with systems of ignorance and oppression - invading privacy, preventing experimentation and healing; preserving illusory hierarchies; toxifying the planet and all its life; schemes and obsessions with money, fuel, the mega-mundane, laws and codes, control and so forth. This is insanity.......evil.----------------------------

It's time for anyone with the slightest bit of awareness, love, intelligence, creativity/inspiration and/or even just resources…….?…….. to start adjusting their lifestyles so to benefit or empower the oppressed, hidden, secret, creative, intuitive and mysterious sides of humanity and existence.-----------------------------------

Sincerely, with light… Arcangeli ----------------------------------------

P.S - Much has been left out of this brief document. We'll hopefully continue this communication. Don't be fooled into thinking that this is any kind of extensive expression of what I'm trying to communicate. After all these are only the limiting, linear words trying to express something much more profound.

Anarchy is not the negation of the state but the synthesis of freedom as thesis and time as antithesis. The least conscious domination, the most hegemonic inasmuch as it is often not even defined as such, is time. Marx, Thompson, and Zerubavel are three writers to consider, but each only examines the partiality of temporal domination. Time dominates at all levels as negation of space and freedom of movement in it, from the microsecond of capitalist transactions to the longue duree of slowest historical time. In between are eventful agendas, daily schedules, yearly work cycles, the life trajectory, debt repayment schedules, family history, nation-state monopolisitic chronotopes, and mythico-historical religious and secular temporalizations of long term history. All negate space in their estrangement from the real flow, that is precapitalist time as Marx regarded it, samsara in Buddhism, the Tao in Taoism (an original anarchism), or what Bergson calls duree. Anarchism in history has sought and can seek to reclaim time in multiple but unprescribed ways, from Situationism to TAZ to the Nietzschean dance, to hip hop local liberation on a global scale, to indigenous peoples' assertions of rights in their territory, to union strikes, etc. etc. However, in each effort, the reflexivity must be about how much temporal control has been gained in th elong run. What is more, in light of recent events, is the monopolization of state control in times of temporal disjuncture or crisis time, whether generated by human practice or natural catastrophes. Class/race/gender advantage is always everywhere temporal capital, i.e. the ability to overcome daily, personal, community, or national crisis without disruption, though never completely!! The state must bale out the destroyed capitalist over and over. Thus, even natural breaks in time are really socially produced, since the wealthy can always airlift out on a charter jet, hire armed mercenaries to gurard their property, or repair, with state help, the breaks in their captial flows and cycles. The paradox, though, is that bourgeois actors are just as much servants, even slaves, to the domination of state-controlled time. Once inside the accumulation of capital, the conspicous display of wealth, or the global potlatch-like game of it all which is capitalism, they can not extricate themselves from TIME either. They are always everywhere still even more dependent on others to supply their choices with freedom, just like Kierkegaard's Aesthetic Man. They can plan parties of liberation, freedom in nature, or orgiastic spontaneity, but all always depend on others who do not share their advantages against time. The isolated individual can not escape from social time, but as Robinson Crusoe's most serious task was to keep a calendar and is partner took the name of time = Friday. On a different plane, "liberating" social movements are often framed only by a concern for a break of the dismempowered from space, without regard for time. Ironically, all so called liberating social revolutins have been followed by or coincident with intensification of time regimentation, whether the Puritin ethic of the American Revolution, the Republican Calendar of the French Revolution, Welfare capitalism, or the industrialization of time in Soviet Russia. Even workers' movements generally gain only concessions not control of time that number many in history like the eight-hour work day, long vacations in France, etc. Both the anarchy of capitalist competition and the anarchy of anti-capitalist social movements have been reclaimed again and again by the state. The sttae establises standaradized times to assist expansion and ultimately globalization of capitalism, wich, if left to its own flow, would collapse into an anarchy of competing temporalities, e.g., the early railroad schedule problem in the U.S. The hard-worn assurances of leisure time through socialist and anarchist actions without monopolization of labor-time by capitalism, the latter of which Marx predicted without considering the power of the state to claim a higher control of labor time, both converged into the state power. None of these resolve the underlying contradiction between time and freedom, and reclaim ownership from the state. In all, the modern state is a time-control apparatus first and foremost. Portrayal of the state as only an imagined community within constructed spatial boundaries, overlooks the hidden dimension of exploitation through the temporalization of power. It is not just about anti-essentialism, but anti-spatialism mixed with pro-temporalism. The very immense question is how to reclaim time from its negation as a subjective eventuality from the state.

I came across this passage in a Zizek article today: "Negri and Hardt continuously oscillate between their fascination by the global capitalism's "deterritorializing" power, and the rhetoric of the struggle of the multitude against the One of the capitalist power. The financial capital with its wild speculations detached from the reality of material labor, this standard bete noire of the traditional Left, is celebrated as the germ of the future, capitalism's most dynamic and nomadic aspect." http://www.lacan.com/zizmultitude.htm

I see two concepts that attract my attention. The first is the tension, the multitude against the one. This reminds me of Genealogy of Morals where Nietzsche writes about the suspension struggles between power complexes and its relation to the internalization that occurs in slave morality. The second concept that interests me is the "germ of the future."

Could the current state of capital lead to a refusal, a No, that gives birth to a new beginning? If our refusal, our No, is strong enough could it become a thousand creative Yeses?


-------psilocybes -------cannabis -------morning glories -------iboga //////////////////////////////// ---the multitudes of therapeutic mushrooms and plants ///////////////////////////////// *******Myco/Botanical Alchemy************* ********************************** ********Sacred Musick********* Baglama, Tanbur, Setar, Barbat, Guitar, Darbuka, Tonbak, Djembe Violin, Kemenche, Rebab Ney, Kaval, Zurna

Safe as fuck, you fuckin knows it.


1971 We must make sure “that the proletariat, as a revolutionary subject, is conceived in its relation to the determinacy of the capital relation.” (RR 129)

“[T]he forms of production are increasingly moving from a state of contradiction with the social forces of production, into a state of antagonism.” (RR129)

“[I]n the enterprise form of capitalist domination, violence has lost (…) all relation with any project that could be deemed progressive. The enterprise form of violence (…) is an irrational form within which exchange value is imposed on social relations in which the conditions of the exchange relation no longer exist.” Given that this is the case, “[t]he old perspectives (…) based on representing and constituting working class action within the cycle (…) must now be replaced by action aimed at drawing out every emergning instance of the proletariat against the key moments of capitalist repression which now take the form of the enterprise.” (RR 131)

1980 Negri distinguishes between labor power and working class (find reference) – the former is class-in-itself, the former is class-for-itself, we might think of this as subjected labor and labor as (self-constructed) subject.

“In the old ‘workerist’ framework of analysis, centrality was accorded to the labour process – as distinct from the productive process as a whole.” (RR194)

“Now analysis has to encompass the whole metropolis and class recomposition has to be (…) understood in terms of the total social working day, which – at the level of real, social subsumption of labour – is the same as life-time itself.” (RR197)

1982 “If it is true that the terms of exploitation are now relocated on the social terrain, and if, within this social terrain, it is no longer possible to reduce quantity and quality of exploitation, absolute surplus value and relative surplus value, to the time-measure of a ‘normal’ working day – then the proletarian subject is reborn in antagonistic terms, around a radical alternative, an alternative of life-time as against the time-measure of capital.” (RR219)

“[W]hen the whole of life become production, capitalist time measures only that it directly commands. And socialized labour-power tends to unloose itself from command, insofar as it proposes a life-alternative – and thus projects a different time for its own existence, both in the present and in the future.” (RR220)

“As real subsumption advances, so the social worker is brought into existence, as irresolvable antagonism.” (RR221)

“[L]abour-power, at this level of subsumption of social labour by capital (…) now presents itself as a social subject” (RR223)

“[T]he process of real subsumption brings about such a massive intensification of the composition of the working class, and such an extension of its potentiality, as to eliminate any dualism between being and consciousness, any isolation of single aspects within it. (…) Production and reproduction are, now in parallel and on equal terms, the spheres of action proper to and adequate to the reality of labour-power.” (RR226)

“[A]ll has become productive” (TFR 44)

In real subsumption, “production is only given as social productive circulation, productivity is systemic (…) There is only abstraction of surplus-value on the basis of the functional co-operation of all of social labour, there is only organization of exploitation as command that expresses itsel fover the whole of social labour.” (TFR 65)

“The time of class struggle in itself contains the future and it continually attempts to shape it. The contemporaneity of the future and of the present at the level of real subsumption does not produce utopian confusion: it is the collective which constructs, the future that is brought back to the dimension of the collective, and it is subordinated to the enormous productive power that class composition (…) possesses.” (TFR 97)

[What date?] “I have continually sought to bring two traditional thematics, the question of the validity of the law of value, and the development of the transition between socialism and communism, into contact with the new phase of political history: the subsumption of the entire society under capital in the process of capitalist accumulation, and therefore the end of the centrality of the factory working class as the site of the emergence of revolutionary subjectivity.” (20 Theses, 149)

“The periodization of capitalist development shows that we are at the beginning of a new epoch.” (20 Theses, 154) In this new epoch, “[i]mmediately productive labor loses its centrality in the process of production, while the “social worker” assumes a hegemonic position.” (20 theses 156)

“[P]roductive labor is no longer ‘that which directly produces capital,’ but that which reproduces society (…) production is ‘subsumed within circulation’, and vice versa, to a continually greater extent.” (20 Theses 157)

In our era, “new technical conditions of proletarian independence are determined within the material passages of development, and therefore, for the first time, there is the possibility of a rupture in the restructuration [of capitalist social relations] which is not recuperable and which is independent of the maturation of class consciousness.” (20 Theses 165)

“Today the revolutionary point of contradiction is the antagonism between social cooperation and productive command.” (20 Theses 165)

“What differentiates the present from the previous phases of development of the capitalist mode of production is the fact that productive social cooperation, previously produced by capital, is now presupposed in all of its policies, or better it is a condition of its existence. (…) The social worker is the producer (…) prior to any commodity, of social cooperation itself.” (20 Theses 165)

There are important resources in the experiences and theory of operaismo and autonomia.

Aspects of operaismo limit the usefulness of the work, specifically tendencies toward homogenizing as well as statist and vanguardist politics.

The homogenizing theoretical moment is linked to a would-be hegemonizing political role that the groups which some of the operaisti were in wished to play.

Disentangled from the above, what would remain of operaismo is a ‘bottom up’ mode of reading history, histories that themselves need to be read in search of weapons, and a set of practices which are somewhere between knowledge production and organizing.

Workers’ inquiry would be, essentially, the production of knowledge useful for workers against work.

Workers’ inquiry, then, would mean seeking to understand the moves that the class enemies are making, the moves our class is already making, and how to improve this process.

This mode of workers’ inquiry or militant research suggests moving beyond figures (intellectual, teacher, militant, organizer), which should be retained only deliberately and when useful, and towards an emphasis upon practices, including but not limited to practices of knowledge.

Knowledge is like labor, it can be living and dead.

Dead knowledge is in books, it has use only when animated by the form giving fire of living labor.

Living knowledge is practical (not just in the sense of ‘pragmatic’, but also in the sense of ‘in practice’, that is, it is in motion already, it is currently in a processing of enacting).

There are several modes of living knowledge with regard to ‘politics’, which include producingad knowledge (books, flyers, etc), producing groups coming to knowledge of themselves and each other (workshops, discussions, reflections on individual and collective experience), and the production and improvement of new/increased powers in people (training – from something benign like music lessons to trainings [including role plays] on workplace organizing, organization building, strategic decision making, tactics, etc).

Politically speaking, there is no neutral or nonpartisan position with regard to knowledge or knowledge production (in the sense of ‘political knowledge’).

Practices of knowledge production are thus always in motion, even if we can not see the vectors at the time, and are bound up with decision making.

Knowledge production does not occur in a vacuum but rather touches on all manner of other things: one leaves workshops and training with new friends, potential rivals and enemies, more or less confidence, a sense of hope or of despair.

What remains of operaismo, or more directly, what I think should be done with operaismo, then is to approach knowledge production as being a mode of organization which is always contiguous with – and which simultaneously acts upon and is acted upon by – other modes.

Knowledge production is organization (a class room organizes perceptions and experience, reinforces pyramidal social organizations and is a moment of the educational capital which owns the class room).

Communist knowledge production is both knowledge of communist organization – like the communism of coin clippers, file sharers, and co-workers who stand up for each other – and production/improvement of organization, whether formal or informal.

Communist practices of knowledge are not a matter of theory, or rather, are not simply a matter of theory as dead knowledge, but instead must be living knowledge.

To remain living, communist knowledge productions must be flexible and pragmatic on the choice of idioms of speech: "theory" talk can be useful, but it can also cause blockages and breakdowns where other idioms may have succeeded.

Idioms and the contents of ideas are not enough, of course, there is also the matter of affective connections: relationship building, of which idioms are a moment, but only a moment.

The basic question is always "what is this producing, and for whom?"

The People of Freedom and Anarchy

There is no reason on earth why humanity should have suffered and still suffer because of a brutal money-making machine called capitalism. There is no reason whatsoever for a system of subjective and objective devastation to continue to exist as though all is well for the tormented and dispossessed poor (the majority). There is no reason why should the people continue and bear this permanent humiliation and daily anguish because few individuals who want to rule the world in the name of democracy for the rich and ugly. A capitalist system that caters only for the privileged well to do who are guilty of crimes against humanity, an elite that rob us of the water we drink and the land we walk and the food we eat. They sell us back our means of substance after producing it ourselves in the first place. They give us food vouchers in the name of wages and salaries which we receive for being exploited and cheated. Capitalism is a system that allows all dictatorial and power megalomaniac characters, which only capitalism encourages accomplishing their fiscal holocaust, it allows every sick personality to become the leader and become the representative of the corrupt ruling class the rich (initial capital accumulated from slave trade). I cannot find one reason why capitalism should not be toppled as soon as possible and in place of this colossal human nightmare a more humane anti-system (meta-system) will prevail. The worker and the unemployed, the homeless and the prisoner, the intellectual and the artist are all participating in this revolution, anarchists steer. Therefore I call from this article for an anarchic revolution to overthrow capitalism and destroy its protector the state. A social revolution that will liberate us from the yoke of fiscal fascism and financial Nazism, the dictatorship of the ruling class in the name of free market capitalism also known as material oppression of the rest of the people. An anarcho-social revolution that will put an end to alienation and dismantle this miserable consumer spectacle and relief the politicians and the rich from their fake power biased inclinations. Their profit is proportional to our misery, the richer they become the more desperate we are, until the lid is blown and the masses go on the march of their own liberation. But this time, me and you are present in this, it is our own lives that is at stake here, therefore reject all systems, alter the objective conditions, dismantle your subjective determinism and break the chains of slavery which will be your only loss but a whole cosmos to gain. No one is free until the last one is free

No fantasy but tomorrow's reality and it will not appear magically but intentionally by us the revolutionary people of the future. So if you don’t wish to contribute others are more than ready to do this and much more.

The perquisites for an Anarchic Social Revolution

1) The level of industrial and technological level, the highest is the better. 2) The level of individual conscious of the population, the more conscious the better. 3) Anarcho-theory is the meta-theory, anarchists is the highest conscious.

A) Capitalism = Antagonistic conflict = Permanent negation and opposition. B) Anarchism = Resolution of antagonism = Anti-conflict creation. C) Capitalism = Dialectical metaphysics = Today. D) Anarchism = Post-dialectical (meta-dialectical) equal materialism = Tomorrow. E) Materialism is good but dialectics and metaphysics is bad.

Anarchism is one millennium more advanced than Capitalism


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