france; dadvsi code legislation + 'percariat' meeting- amongst the rebellion, bridges or distractions ?

[dr.woooo]

amongst the teargas, http://www.libcom.org/blog
 a couple of 'bridges' for broadening struggle or distractions perhaps ...



Euromayday] Dadvsi Code Terrorists
cedric cedric at blablaxpress.org
Fri Mar 24 13:57:36 CET 2006

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Hi all,

i know this subject has been kind of drowned under the CPE, but the
DADVSI law that just passed in France (EUCD  directive transcription) is
kind of a nightmare for any p2p/copyleft/freesoftware user. It is too
long of a debate to be summarized here, so i'll just attach some nice
little images of this brand new terrorist class.

by the way, does anybody have contacts with Piratpartiet in sweden? and
are they linked to PirateBay.org?


http://m-bt.org/pic/avatars/
Proud to be precarious !?
ecosse ecosse at noos.fr
Sun Mar 26 14:01:14 CEST 2006

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Hy everybody,

If someone from euromayday network comes in Paris for the meeting we
organize the 1rst and 2nd April (or if you need before for the
demonstration), please send me an email or at maydayrencontres at gmail.com

We need to know how many people come to organize accomodations and also
your participation during the meeting. We would like to make a big place
for euromayday network and for your pratices in your cities.
kisses
emma



Proud to be precarious !?
Our precariousness against theirs

2 days to share knowledges, experiences, analyses, desires

What is said about us? "dangerous, parasites, profiteers, idlers,
they-asked-for it, to be watched, to be controlled, to detain"

What is offered to us? "today precariousness, tomorrow employment". Long
live precarious full employment!

The struggle against precariousness is only access to employment, always
more precarious and to be accepted whatever the cost. Fundamental rights
are turned into institutional charities we should be indebted for, into
myriads of control processes affecting all the aspects of our lives. We
should mobilize ourselves always more for always less, without new
redistributions of the wealth we produce. These views and practices tend
to maintain us in invisibility and shame. Either victims or guilty, we
should keep silent about the urgency of new social rights to be won, we
should disappear and give up.

Who are we? Unemployed, RMIstes, precarious salaried workers, without a
job, allocataires, sick persons, disabled, intermittents, temporary
workers,students, trainees, undocumented migrants, sex workers,
sometimes all that at the same time. We are struggling precarious.

What do we want? To create, to have a housing, to learn, to start the
families we wish, to produce and access a diversified information, to
share knowledge freely, to have decent food, to take care of our health,
to move and settle freely... But times and spaces shrink everywhere.

A few weeks before the precarious parade on May 1, 2006 (Mayday 2006),
we invite you to two days of meetings and exchanges. These two days -
episode 1 - call for all the resistances, organized or not, in France
and elsewhere in Europe, to better know themselves, to exchange, to
strengthen. Conferences, plenaries, workshops, video screenings, are
moments to share knowledges, experiences, analyses and desires.

Against the discourses on our lives, let us build other conditions for
the possible.

Proud to be precarious!? Encounters on March 31, April 1-2, 2006
organized by Mayday Paris network
at Coordination des Intermittents et Pr?caires
http://WWW.cip-idf.org/rubriquephp3?id_rubrique=219
14 quai de Charente 75019 Paris
subway station: Corentin Cariou
Infos: maydayrencontres at gmail.com

--
Proud to be precarious!?
Our precariousness against theirs

provisional programme, which can be modified according to which
collectives will be there

Friday March 31, 2006
starting 7pm welcome

Saturday April 1
9am welcome
10am presentation of the Mayday network and of the collectives. News of
the struggles
12.30pm pause
2pm Work ideology, its ways and its end
4pm Debate with the participants, with intervention from 9th collective
of undocumented migrants, Act Up-Paris, anti-CPE groups, etc.

Sunday April 2
10am Social control/Resistances
The discussions will take place in 3 workshops (Actions, Expertises,
Forms of organization), in order to exchange on the various practices
and knowledges in the collectives, organizations and individual
initiatives, local and national

12.30pm Pause
2pm Synthesis of the morning workshops
2.30pm Visibility of the struggles/Our disru

No Border Camp / Campamento Contra Fronteras, Calexico/Mexicali, Fall/Oto?o 2007

[dr.woooo]

No Border Camp / Campamento Contra Fronteras, Calexico/Mexicali, Fall/Oto?o
2007

*Click here for more info... // Empuje aqui mas para mas
informacion...*


**

*No Border Camp 2007 Zine / Revista de Campamento Contra Fronteras
2007*- This zine has
been distributed through the US/Mexico borderlands, the
Cascadia region and at the Zapatista Encuentro in Dec/Jan of 2006/2007. /
Esta revista fue distribuido en las zonas fronterizos de EU/Mexico, el
region de Cascadia y en el encuentro Zapapatista en Dec/Ene de 2006/2007.

*Proposal for Global Day of Action & No Border
Camps*- "This proposal was read
at the Encuentro with the Zapatista Communities
and the People of the World in Oventic on January 2nd 2007 in the plenary
session for the Intergalatic Encuentro as a proposal for a theme to the
Intergalactic and a Global Call to Action..."

*Propuesta para Dia de Acci?n Global y Campamentos Contra
Fronteras*- "Esto documento fue
leido en el plenaria final de El Encuentro de Pueblos
Zapatistas con el PUeblos del Mundo como un propuesta para un tema en la
Intergalactica y tambien como un llamada a accion global..."


As long as the US/Mexico border has existed, people having been struggling
against it. It is a highly militarized, violent boundary marking an internal
space of strict migration controls while allowing for unrestricted movement
of capital and wealth. This border exists in a global context of apartheid
borders and restriction of movement. For years around the world people have
been tearing down fences, freeing detainees and fighting for the rights of
migrant people. A global movement against borders and migration controls is
rising. One of many tactics in this movement is the no border camp - a space
for direct action and building community. Join us for a transnational no
border camp on the Mexico/US border.

We are currently an informal network of groups and individuals on both sides
of the border. We are planning a transnational no border action camp for the
fall of 2007, in the region of Calexico and Mexicali. The PGA hallmarks are
the basic points of unity for the mobilization.

The camp is intended to be a spectacular intervention in a discourse that at
times ignores, and at other times justifies, the systematic violence,
indignity and exploitation experienced by migrants in this country. The
mobilization will bring many of us together in one place to share and learn.
It is of equal importance to us that this not be just one isolated event
that lasts a few days in one specific location. We view this mobilization as
a process. It is a process of creating an anti-capitalist network for
freedom of movement. For this mobilization to be a success, groups and
individuals from a diversity of locales and experiences must make this
project their own. We hope that others see this as an opportunity to build a
platform from which this struggle can be demonstrated and articulated.

Several Regional gatherings are currently being planned. Send inquiries to *
[EMAIL PROTECTED] <[EMAIL PROTECTED]>

Plans for this mobilization came out of the ongoing process of forming the
deletetheborder network and the "Roots of Resistance" camp hosted by the
organic collective in San Diego in September 2006.

People's Global Action Hallmarks:

1. A very clear rejection of capitalism, imperialism and feudalism; all
trade agreements, institutions and governments that promote destructive
globalisation;
2. We reject all forms and systems of domination and discrimination
including, but not limited to, patriarchy, racism and religious
fundamentalism of all creeds. We embrace the full dignity of all human
beings.
3. A confrontational attitude, since we do not think that lobbying can have
a major impact in such biased and undemocratic organisations, in which
transnational capital is the only real policy-maker;
4. A call to direct action and civil disobedience, support for social
movements' struggles, advocating forms of resistance which maximize respect
for life and oppressed peoples' rights, as well as the construction of local
alternatives to global capitalism;
5. An organisational philosophy based on decentralisation and autonomy.


-- 
the ankle bone, connected to the thigh bone ;)

http://www.aut-op-sy.org
http://narconews.com
http://www.eco.utexas.edu/~archive/chiapas95/
http://noborder.org
http://slash.interactivist.net/
http://ainfos.ca
http://www.metamute.org
http://lists.perthimc.asn.au/pipermail/blackgreensolidarity/
http://en.wikipedia.org/wiki/Precarity
http://www.metamute.org/en/Precarious-Reader
https://lists.resist.ca/pipermail/ipsm-l/2005-July/000781.html
http://www.deletetheborder.org
http://www.nettime.org
http://www.pochanostra.com/dialogues/
http://www.aspaceoutside.org/wp-content/uploads/Space_Outside_Reader.pdf
http://www.prol-position.net/
http://stateofem

No Border Camp / Campamento Contra Fronteras, Calexico/Mexicali, Fall/Oto?o 2007

[dr.woooo]

No Border Camp / Campamento Contra Fronteras, Calexico/Mexicali, Fall/Oto?o
2007

*Click here for more info... // Empuje aqui mas para mas
informacion...*


**

*No Border Camp 2007 Zine / Revista de Campamento Contra Fronteras
2007*- This zine has
been distributed through the US/Mexico borderlands, the
Cascadia region and at the Zapatista Encuentro in Dec/Jan of 2006/2007. /
Esta revista fue distribuido en las zonas fronterizos de EU/Mexico, el
region de Cascadia y en el encuentro Zapapatista en Dec/Ene de 2006/2007.

*Proposal for Global Day of Action & No Border
Camps*- "This proposal was read
at the Encuentro with the Zapatista Communities
and the People of the World in Oventic on January 2nd 2007 in the plenary
session for the Intergalatic Encuentro as a proposal for a theme to the
Intergalactic and a Global Call to Action..."

*Propuesta para Dia de Acci?n Global y Campamentos Contra
Fronteras*- "Esto documento fue
leido en el plenaria final de El Encuentro de Pueblos
Zapatistas con el PUeblos del Mundo como un propuesta para un tema en la
Intergalactica y tambien como un llamada a accion global..."


As long as the US/Mexico border has existed, people having been struggling
against it. It is a highly militarized, violent boundary marking an internal
space of strict migration controls while allowing for unrestricted movement
of capital and wealth. This border exists in a global context of apartheid
borders and restriction of movement. For years around the world people have
been tearing down fences, freeing detainees and fighting for the rights of
migrant people. A global movement against borders and migration controls is
rising. One of many tactics in this movement is the no border camp - a space
for direct action and building community. Join us for a transnational no
border camp on the Mexico/US border.

We are currently an informal network of groups and individuals on both sides
of the border. We are planning a transnational no border action camp for the
fall of 2007, in the region of Calexico and Mexicali. The PGA hallmarks are
the basic points of unity for the mobilization.

The camp is intended to be a spectacular intervention in a discourse that at
times ignores, and at other times justifies, the systematic violence,
indignity and exploitation experienced by migrants in this country. The
mobilization will bring many of us together in one place to share and learn.
It is of equal importance to us that this not be just one isolated event
that lasts a few days in one specific location. We view this mobilization as
a process. It is a process of creating an anti-capitalist network for
freedom of movement. For this mobilization to be a success, groups and
individuals from a diversity of locales and experiences must make this
project their own. We hope that others see this as an opportunity to build a
platform from which this struggle can be demonstrated and articulated.

Several Regional gatherings are currently being planned. Send inquiries to *
[EMAIL PROTECTED] <[EMAIL PROTECTED]>

Plans for this mobilization came out of the ongoing process of forming the
deletetheborder network and the "Roots of Resistance" camp hosted by the
organic collective in San Diego in September 2006.

People's Global Action Hallmarks:

1. A very clear rejection of capitalism, imperialism and feudalism; all
trade agreements, institutions and governments that promote destructive
globalisation;
2. We reject all forms and systems of domination and discrimination
including, but not limited to, patriarchy, racism and religious
fundamentalism of all creeds. We embrace the full dignity of all human
beings.
3. A confrontational attitude, since we do not think that lobbying can have
a major impact in such biased and undemocratic organisations, in which
transnational capital is the only real policy-maker;
4. A call to direct action and civil disobedience, support for social
movements' struggles, advocating forms of resistance which maximize respect
for life and oppressed peoples' rights, as well as the construction of local
alternatives to global capitalism;
5. An organisational philosophy based on decentralisation and autonomy.


-- 
the ankle bone, connected to the thigh bone ;)

http://www.aut-op-sy.org
http://narconews.com
http://www.eco.utexas.edu/~archive/chiapas95/
http://noborder.org
http://slash.interactivist.net/
http://ainfos.ca
http://www.metamute.org
http://lists.perthimc.asn.au/pipermail/blackgreensolidarity/
http://en.wikipedia.org/wiki/Precarity
http://www.metamute.org/en/Precarious-Reader
https://lists.resist.ca/pipermail/ipsm-l/2005-July/000781.html
http://www.deletetheborder.org
http://www.nettime.org
http://www.pochanostra.com/dialogues/
http://www.aspaceoutside.org/wp-content/uploads/Space_Outside_Reader.pdf
http://www.prol-position.net/
http://stateofem

en) Ukraine, No border camp

[dr.woooo]

ur struggle
(call-out with approximate questions is coming!).
5) To get more people from different anti-authoritarian collectives
and movements in Ukraine, Russia and other 'post-soviet' countries
involved with the migration-related issues; mobilize people for
struggle against racism, criminalization of migration and deportation
camps system.

We will discuss the possible ways and perhaps we will do some actions
(but not in the very region of camp; it has been advised by everybody
who's in touch with the region that any confrontational actions done
by activists from "outside" on such a sensitive issue could make the
situation worse, not better). So first of all it will not be an action
camp but a camp for communication, networking, planning and popular
education.

Another event that is going to take place in the camp is an
International Food Not Bombs gathering. There is an explosion of Food
Not Bombs activities in Eastern Europe. In Russia alone there are
about 50 groups that are regularly doing actions.

We already started to form a program of workshops, discussions,
practical trainings etc. But we prefer the program of the camp to be
formed by the people who will come there. So if you've got something
to share or contribute ? please let us know now! It can be any topic
you are interested in, not only the main topic of the camp.

Please take into account that Ukraine has cancelled the visa regime
for the citizens of the European Union, the USA and some other
countries, so if you have a passport of some Western country you
probably do not need any visa to join us.

Feel free to spread this call-out through your contacts.
More information and contact: [EMAIL PROTECTED]


To subscribe/unsubscribe, change your address on the list etc. you can find
help at: http://help.riseup.net/lists/subscribers/


-- 
the ankle bone, connected to the thigh bone ;)

http://del.icio.us/dr.w

http://www.aut-op-sy.org
http://narconews.com
http://www.eco.utexas.edu/~archive/chiapas95/
http://noborder.org
http://slash.interactivist.net/
http://ainfos.ca
http://www.metamute.org
http://lists.perthimc.asn.au/pipermail/blackgreensolidarity/
http://en.wikipedia.org/wiki/Precarity
http://www.metamute.org/en/Precarious-Reader
https://lists.resist.ca/pipermail/ipsm-l/2005-July/000781.html
http://www.deletetheborder.org
http://www.nettime.org
http://www.pochanostra.com/dialogues/
http://www.aspaceoutside.org/wp-content/uploads/Space_Outside_Reader.pdf
http://www.prol-position.net/
http://stateofemergency.nomasters.org/
http://www.infoshop.org/inews
http://www.eco-action.org/dod
http://www.16beavergroup.org/drift/overview.htm
http://ww4report.com/blog


#  distributed via : no commercial use without permission
#   is a moderated mailing list for net criticism,
#  collaborative text filtering and cultural politics of the nets
#  more info: [EMAIL PROTECTED] and "info nettime-l" in the msg body
#  archive: http://www.nettime.org contact: [EMAIL PROTECTED]

Fwd: [g8-int] international press group meeting

[dr.woooo]

#x27;t have such
represantants or "bosses". We only take responsibility for being in
contact with the journalists. We also respond to this problem by using
pseudonyms/ pen names. The names we use are Lotta Kemper and Carl
Kemper. The pen names reveal: We don't have spokespersons, everyone
can be Mr. or Ms. Kemper.

Contact: [EMAIL PROTECTED] or www.dissentnetwork.org




To subscribe/unsubscribe, change your address on the list etc. you can find
help at: http://help.riseup.net/lists/subscribers/


-- 
the ankle bone, connected to the thigh bone ;)

http://del.icio.us/dr.w

http://www.aut-op-sy.org
http://narconews.com
http://www.eco.utexas.edu/~archive/chiapas95/
http://noborder.org
http://slash.interactivist.net/
http://ainfos.ca
http://www.metamute.org
http://lists.perthimc.asn.au/pipermail/blackgreensolidarity/
http://en.wikipedia.org/wiki/Precarity
http://www.metamute.org/en/Precarious-Reader
https://lists.resist.ca/pipermail/ipsm-l/2005-July/000781.html
http://www.deletetheborder.org
http://www.nettime.org
http://www.pochanostra.com/dialogues/
http://www.aspaceoutside.org/wp-content/uploads/Space_Outside_Reader.pdf
http://www.prol-position.net/
http://stateofemergency.nomasters.org/
http://www.infoshop.org/inews
http://www.eco-action.org/dod
http://www.16beavergroup.org/drift/overview.htm
http://ww4report.com/blog





#  distributed via : no commercial use without permission
#   is a moderated mailing list for net criticism,
#  collaborative text filtering and cultural politics of the nets
#  more info: [EMAIL PROTECTED] and "info nettime-l" in the msg body
#  archive: http://www.nettime.org contact: [EMAIL PROTECTED]

en) Chiapas, EZLN: A letter of explanation...or, perhaps, farewell

[dr.woooo]

from
http://irlandesa.blogspot.com/

please forward widely.


EZLN: A letter of explanation...or, perhaps, farewell
Originally published in Spanish by the EZLN

Translated by irlandesa


Zapatista Army of National Liberation

Mexico.


June 21, 2005.

To National and International Civil Society:

Se?ora, se?orita, se?or, young person, boy, girl:

This is not a letter of farewell. At times it is going to seem as if it is, that
it is a farewell, but it is not. It is a letter of explanation. Well, that is
what we shall attempt. This was originally going to go out as a communiqu?, but
we have chosen this form because, for good or for bad, when we have spoken with
you we have almost always done so in this most personal tone.

We are the men, women, children and old ones of the Zapatista Army of National
Liberation. Perhaps you remember us - we rose up in arms on January 1, 1994,
and ever since then we have kept up our war against the forgetting, and we have
resisted the war of extermination which the different governments have waged,
unsuccessfully, against us. We live in the furthest corner of this country
which is called Mexico. In that corner which is called "Indian Peoples." Yes,
like that, plural. Because, for reasons we shall not give here, the plural is
used in this corner for everything: we suffer, we die, we fight, we resist.

Now, as you know quite well, it so happens that, ever since that dawn of the
beginning of '94, we have dedicated our struggle - first with fire and then
with the word - our efforts, our life and our death, exclusively to the Indian
peoples of Mexico for the recognition of their rights and their culture. It was
natural - we zapatistas are overwhelmingly indigenous. Mayan indigenous, to be
more precise. But, in addition, the indigenous in this country - despite having
been the foundation of this Nation's great transformations - are still the
social group which has been the most attacked and the most exploited. If they
have shown no mercy against anyone with their military wars and the wars
disguised as "political", the wars of usurpation, of conquest, of annihilation,
of marginalization, of ignorance - it has been against the indigenous. The war
against us has been so intense and brutal that it has become routine to think
that the indigenous will only be able to escape from their conditions of
marginalization and poverty if they stop being indigenous...or if they are
dead. We have been fighting to not die and to not cease being indigenous. We
have fought to be - alive and indigenous - part of this nation which has been
lifted up over our backs. The Nation for whom we have been the feet (almost
always unshod) with which it has walked in its decisive moments. The Nation for
whom we have been the arms and hands which have made the earth bear fruit and
which have erected the large buildings, edifices, churches and palaces that
those who have everything take such pride in. The Nation of which - through
word, look and manner, that is, through culture - we are the root.

Are we raining insult upon injury? Perhaps it's because we are in June, the
sixth month of the year. Well, we just wanted to point out that the beginning
of our uprising was not just a "Here we are", shouted to a Nation that was deaf
and dumb because of the authoritarianism above. It was also a "This is what we
are and shall continue to be...but now with dignity, with democracy, with
justice, with liberty." You know this quite well, because, among other things,
you have been accompanying us since then.

Unfortunately, after more than 7 years committed to that path, in April of 2001,
politicians from all the parties (primarily the PRI, PAN and PRD) and the
self-styled "three branches of the Union" (the presidency, the congress and the
courts) formed an alliance in order to deny the Indian peoples of Mexico the
constitutional recognition of their rights and culture. And they did so without
caring about the great national and international movement which had arisen and
joined together for that purpose. The great majority, including the media, were
in agreement that that debt should be settled. But the politicians don't care
about anything that doesn't get them money, and they rejected the same proposal
that they had approved years before when the San Andr?s Accords were signed and
the Cocopa drafted a proposal for constitutional reform. They did so because
they thought that, after a little time had passed, everyone would forget. And
perhaps many people forgot, but we did not. We have memory, and it was they:
the PRI, the PAN, the PRD, the President of the Republic, the deputies and
senators and the justices of the Supreme Court of the Nation. Yes, the Indian
peoples continue today in the underbelly of this Nation, and they continue to
suffer the same racism they have for 500 years. It doesn't matter what they are
saying now, when they are preparing for the elections (in other words, to
secure 

re: zapatistas

[dr.woooo]

what do nettimers think the recent communiques mean ?

the return of the shooting war, zapatistas in the electoral system ?  ...

a broadening of the struggle ?


re: en) Chiapas, EZLN: A letter of explanation...or, perhaps, farewell


from
http://irlandesa.blogspot.com/




--
sig/
* - / \ | ^ 
http://www.weareeverywhere.org
http://www.uhc-collective.org.uk/toolbox.htm
http://www.eco-action.org/dod
http://www.noborder.org
http://www.makeworlds.org
http://www.ainfos.ca
http://slash.autonomedia.org
http://www.geocities.com/CapitolHill/Lobby/3909/index/links.html
http://www.reclaimthestreets.net


#  distributed via : no commercial use without permission
#   is a moderated mailing list for net criticism,
#  collaborative text filtering and cultural politics of the nets
#  more info: [EMAIL PROTECTED] and "info nettime-l" in the msg body
#  archive: http://www.nettime.org contact: nettime@bbs.thing.net

bifo, Info-Labour and Precarisation

[dr.woooo]

Info-Labour and Precarisation
http://www.generation-online.org/t/tinfolabour.htm
Franco Berardi (Bifo)

"We have no future because our present is too volatile. The only possibil ity 
that
remains is the management of risk. The spinning top of the scenarios of the 
present
moment." (W. Gibson: Pattern recognition, tr. It. L'accademia dei sogni)

In February 2003 the American journalist Bob Herbert published in the New York
Times the results of a cognitive survey on a sample of hundreds of unempl oyed
youths in Chicago: none of their interviewees expected to find work the n ext 
few
years, none of them expected to be able to rebel, or to set off large scale
collective change. The general sense of the interviews was a sentiment of 
profound
impotence. The perception of decline did not seem focused on pol itics, but on a
deeper cause, the scenario of a social and psychical involution that seems to
cancel every possibility of building alternatives.

The fragmentation of the present time is reversed in the implosion of the 
future.

In The Corrosion of Character: the Transformation of Work in Modern Capit alism
(Norton: 1998; tr. It. L'Uomo Flessibile), Richard Sennett reacts to this
existential condition of precariousness and fragmentation with nostalgia for a 
past
epoch in which life was structured in relatively stable social roles , and time 
had
enough linear consistency to construe paths of identity. "The ar row of time is
broken: in an economy under constant restructuring that is based on the 
short-term
and hates routine, definite trajectories no longer exist. Peop le miss stable 
human
relations and long term objectives." (R. Sennett: The corrosion of character)

But this nostalgia has no hold on present reality, and the attempts to 
reactivate
the community remain artificial and sterile.

In the essay "Precari-us?", Angela Mitropoulos observes that precariousne ss is 
a
precarious notion. This because it defines its object in an approximate m anner,
but also because from this notion derive paradoxical, self-contradictory, in 
other
words precarious strategies. If we concentrate our critical attenti on on the
precaricious character of job performance what would our proposed obj ective be?
That of a stable job, guaranteed for life? Naturally no, this would b e a 
cultural
regression that would definitely subordinate the role of work. S ome started to
speak of Flexicurity to mean forms of wage independent of job performance. But 
we
are still far from having a strategy of social recomposition of the labour 
movement
to extricate ourselves from unlimite d exploitation. We need to pick up again 
the
thread of analysis of the soci al composition and decompositon if we want to
distinguish possible lines of a process of recomposition to come.

In the 1970s the energy crisis, the consequent economic recession and fin ally 
the
substitution of work with numerical machines resulted in the formatio n of a 
large
number of people with no guarantees. Since then the question of the precarity
became central to social analysis, but also in the ambitions of the movement. We
began by proposing to struggle for forms of guaranteed incom e, uncoupled from
work, in order to face the fact that a large part of the y oung population had 
no
prospect of guaranteed employment. The situation has ch anged since then, 
because
what seemed a marginal and temporary condition has no w become the prevalent 
form
of labour relations. Precariousness is no longe r a marginal and provisional
characteristic, but it is the general form of th e labour relation in a 
productive,
digitalized sphere, reticular and recombinative.

The word 'precariat' generally stands for the area of work which is no lo nger
definable by fixed rules relative to the labour relation, to salary and t o the
length of the working day. However if we analyse the past we see that the se 
rules
functioned only for a limited period in the history of relations be tween labour
and capital. Only for a short period at the heart of the C20th, un der the
political pressures of unions and workers, in conditions of (almost) full
employment and thanks to a role more or less strongly regulatory of the s tate 
in
the economy, some limits to the natural violence of capitalist dynamic s could 
be
legally established. The legal obligations that in certain perio ds have 
protected
society from the violence of capital were always founded o n the existence of a
relation of a force of a political and material kind (work ers' violence against
the violence of capital). Thanks to political force it b ecame possible to 
affirm
rights, establish laws and protect them as personal ri ghts. With the decline in
the political force of the workers' movement, the nat ural precariousness of 
labour
relations in capitalism and its brutality have reemerged.

The new phenomenon is not the precarious character of the job market, but the
technical and cultural conditions in which info-labour is made precariou

Bifo, "What is the Meaning of Autonomy Today?

[dr.woooo]

"What is the Meaning of Autonomy Today? 
Subjectivation, Social Composition, Refusal of Work"
by Bifo 

I do not intend to make an historical recapitulation of the movement called 
autonomy, but I want to understand its peculiarity through an overview of some 
concepts like "refusal of work", and "class composition". Journalists often 
use the word "operaismo" to define a political and philosophical movement 
which surfaced in Italy during the 60s. I absolutely dislike this term, 
because it reduces the complexity of the social reality to the mere datum of 
the centrality of the industrial workers in the social dynamics of late 
modernity.

The origin of this philosophical and political movement can be identified in 
the works of Mario Tronti, Romano Alquati, Raniero Panzieri, Toni Negri, and 
its central focus can be seen in the emancipation from the Hegelian concept of 
subject.

In the place of the historical subject inherited from the Hegelian legacy, we 
should speak of the process of subjectivation. Subjectivation takes the 
conceptual place of subject. This conceptual move is very close to the 
contemporary modification of the philosophical landscape that was promoted by 
French post-structuralism. Subjectivation in the place of subject. That means 
that we should not focus on the identity, but on the process of becoming. This 
also means that the concept of social class is not to be seen as an 
ontological concept, but rather as a vectorial concept. 
 
  
 


 
 In the framework of autonomous thought the concept of social class is 
redefined as an investment of social desire, and that means culture, 
sexuality, refusal of work.
In the 60s and in the 70s the thinkers who wrote in magazines like Classe 
operaia, and Potere operaio did not speak of social investments of desire: 
they spoke in a much more Leninist way. But their philosophical gesture 
produced an important change in the philosophical landscape, from the 
centrality of the worker identity to the decentralisation of the process of 
subjectivation.

Félix Guattari, who met the operaismo after 77 and was met by the autonomous 
thinkers after 77, has always emphasized the idea that we should not talk of 
subject, but of "processus de subjectivation". From this perspective we can 
understand what the expression refusal of work means.

Refusal of work does not mean so much the obvious fact that workers do not 
like to be exploited, but something more. It means that the capitalist 
restructuring, the technological change, and the general transformation of 
social institutions are produced by the daily action of withdrawal from 
exploitation, of rejection of the obligation to produce surplus value, and to 
increase the value of capital, reducing the value of life. I do not like the 
term "operaismo", because of the implicit reduction to a narrow social 
reference (the workers, "operai" in Italian), and I would prefer to use the 
word "compositionism". The concept of social composition, or "class 
composition" (widely used by the group of thinkers we are talking about) has 
much more to do with chemistry than with the history of society.

I like this idea that the place where the social phenomenon happens is not the 
solid, rocky historical territory of Hegelian descent, but is a chemical 
environment where culture, sexuality, disease, and desire fight and meet and 
mix and continuously change the landscape. If we use the concept of 
composition, we can better understand what happened in Italy in the 70s, and 
we can better understand what autonomy means: not the constitution of a 
subject, not the strong identification of human beings with a social destiny, 
but the continuous change of social relationships, sexual identification and 
disidentification, and refusal of work. Refusal of work is actually generated 
by the complexity of social investments of desire.

In this view autonomy means that social life does not depend only on the 
disciplinary regulation imposed by economic power, but also depends on the 
internal displacement, shiftings, settlings and dissolutions that are the 
process of the self-composition of living society. Struggle, withdrawal, 
alienation, sabotage, lines of flight from the capitalist system of domination.

Autonomy is the independence of social time from the temporality of capitalism.

This is the meaning of the expression refusal of work. Refusal of work means 
quite simply:I don’t want to go to work because I prefer to sleep. But this 
laziness is the source of intelligence, of technology, of progress. Autonomy 
is the self-regulation of the social body in its independence and in its 
interaction with the disciplinary norm.   

Autonomy and Deregulation 

There is another side of autonomy, which has been scarcely recognized so far. 
The process of the autonomisation of workers from their disciplinary role has 
provoked a social earthquake which triggered capitalist deregulation. The 
deregulation that entered the

australia : For a Joint Unemployed and Illegal Labour Union

[dr.woooo]

http://www.melbourne.indymedia.org/news/2004/01/60704.php

by Kat Klinkenstein Wednesday January 21, 2004 at 11:03 AM


A Draft Manifesto for a Joint Illegal and Unemployed Worker's Union

PAPERS FOR NONE, JOBS FOR ALL 

PAPERS FOR NONE, JOBS FOR ALL!

 

For a Joint Unemployed and Illegal Labour Union

 

 

Nothing in the current industrial landscape is as shocking as the alignment of 
major unions with the nationalist project of strengthened border and 
immigration controls.  This marks the abdication of solidarity by these 
organizations, for in persecuting so-called ‘illegal labour’ they pit worker 
against fellow worker. A worker living in fear of deportation by the police and 
denunciation by the trade-union is a worker with no bargaining power who must 
accept whatever conditions are available and who must live with the bosses’ 
tolerance hovering above like the Sword of Damocles. Such a worker has been 
forced into the condition of a scab by the prejudice of the unions themselves! 
As such, her struggle is also the unemployed worker’s struggle. When unions 
persecute workers because they are unblessed by the state, they have turned 
their back on the universal right to work, not just of the paperless but of 
everybody.  They have resorted to scape-goats with which to hide their lack of 
courage and their own inability to win work for all workers. To the unemployed 
they smile and point a finger towards the undocumented worker, saying: “there 
is the reason you haven’t got a job!” To the employed they wink and 
mutter: “there is your reason why we can’t get you a break!” All the while, 
they wheel and deal with the bosses and debase themselves before the ALP. In 
this way, their desire to justify their own powerlessness erodes the power of 
both sets of workers, and we are left with nothing except a dire media 
spectacle with which to re-elect the brainless. 

 

Our society should not be a detention camp. We should not live by a system of 
rewards administered by a state playing us off against each other. Work is not 
a privilege, and neither is the provision of a tenable life out of work a 
disposable luxury. If we allow the state to determine who amongst us may be 
allowed to work and who amongst us will be allowed to live outside work, we 
surrender to political parties our right to productive life itself. In their 
hands, this right becomes so many vouchers and nationalist delusions with which 
to buy workers for the lowest price and ensure their placidity. Once we 
surrender the demands of universal solidarity, that is to say – once we accept 
that some of us, by the mere location of their birth cannot be allowed a 
productive life in or out of work amongst us – we forfeit our own freedom. We 
can live by the delusion that persecuting the defenceless will bring back jobs 
lost to profit-seeking bosses, but this decision not only condemns us to chase 
our own shadows, it also makes sure that we will ourselves be vulnerable. Each 
deported illegal worker weakens the position of all illegal workers, and 
thereby weakens the position of all workers. We can chose to dream nationalist 
fantasies that barricaded inside our island we will be safe from the hordes 
outside, and we can chose to ignore the fact that the threat to our livelihood 
comes rather from those who would have us so barricaded. Throwing people out of 
the country won’t create jobs. You cannot create jobs by firing people, either 
from a factory or from a country. Neither will deportations make casual work 
permanent. You cannot improve work conditions by persecuting workers. 

 

We can choose to cast our lot with these harmful delusions, or we can embrace 
the historic task of labour, of universal fellowship and contempt for national 
divisions, and forge a true international of workingmen and women, and of 
workless men and women also. So long as our brothers and sisters overseas live 
in abject misery, turning them away from our land is a crime of the highest 
order. How can we kid ourselves that an illegal worker at low pay here is any 
worse than a teeming population on no pay over there? The same week Mark Latham 
announced he would persecute illegal labour, that he will wage war on labour’s 
freedom of movement, he announced that he supported the freedom of movement of 
capital. This is not half-baked nationalism on his part: this is what 
nationalism entails.  Our land is not blessed: it is fortified. The effect of 
this is devastating for those outside, but it is also very harmful for us. 
Every dweller of castles must worry about what goes on outside the gates and 
must live stalked by the thought that one day the walls shall crumble under the 
combined weight of his privilege and the shouts of the outsiders. Dinner 
parties taken on a distinctive feel when the neighbours are starving. Nobody 
wants to live like this, and we don’t have to, if we work together for the 
advancement of all – inside and outside our country, 

Fwd: [postanarchism] Parigi: "The Undesireables"

[dr.woooo]

- Forwarded message from "J.M. Adams" <[EMAIL PROTECTED]> -
Date: Tue, 27 Jan 2004 02:19:24 -0800 (PST)
From: "J.M. Adams" <[EMAIL PROTECTED]>
Reply-To: [EMAIL PROTECTED]
 Subject: [postanarchism] Parigi: "The Undesireables"
  To: [EMAIL PROTECTED]

This piece is like crossing the Virilian critique of
modern technology, automation and globalization with
the anti-state / anti-party rhetoric of the German and
Italian autonomist movements and the contemporary No
Border movement, its quite good - dr. w I think
you will like this one...

***


The Undesireables

By Pont St. Martin Parigi

  
There are ever increasing numbers of undesirables in
the world. There are too many men and women for whom
this society has not provided any role except that of
croaking in order to make everyone else function. Dead
to the world or to themselves: this is the only way
society wants them.

Jobless, they serve to goad anyone who has a job to
whatever humiliations in order to tightly hold on to
it. Isolated, they serve to make those who are
recognized as citizens believe they have a real life
in common (between the stamped documents of authority
and the market benches). Immigrants, they serve to
give the illusion of having roots to anyone who—being
proletarian with no offspring left at home—is despised
by his own children and left only with her nothingness
in the workplace, in the subway and in front of the
television. Undocumented, they serve to remind us that
wage slavery is not the worst thing—there is forced
labor and fear of control that tightens at every
patrol. Expelled, they serve to blackmail all the
economic refugees of capitalist genocide with the fear
of a journey toward misery without return. Prisoners,
they serve to threaten all those who no longer want to
resign themselves to this miserable existence with the
specter of punishment. Extradited as enemies of the
state, they serve to make it understood that in the
International of power and of exploitation there is no
space for the bad example of revolt.

Poor, isolated, everywhere strangers, prisoners,
outlaws, bandits: the conditions of these undesirables
are increasingly common. Thus, the struggle can make
itself common, on the basis of the refusal of a life
that is becoming more precarious and artificial every
day. Citizen or foreigner, innocent or guilty,
undocumented or regularized: the distinctions of state
codes don't pertain to us. Why would solidarity have
to accept these social boundaries when the poor are
continually tossed from one to the other?

Our solidarity is not with the misery, but with the
vigor with which men and women do not put up with it.


THE DREAM FROM A PARCHMENT

Beneath the riverbed where history flows, a dream
seems to have withstood the wear and tear of time and
the implacable succession of generations. Look at the
yellow parchment of this renaissance codex; look at
these woodprints on the page that takes us back to the
youth of a millennium that has scarcely ended. See the
asses riding the cardinals and the usual starvelings
joyously drowning in food, see the crowns trampled,
see the end of the world — or better still — the world
turned upside-down. Here is the dream then laid bare,
the dream that speaks from an engraving made five
hundred years ago: to destroy the world in order to
grasp it, to steal it from god in order to make it
ours and at last shape it with our own hands. The
epochs have given it clothes of ever-changing styles.
It was dressed as a peasant during the medieval
insurrections and as a blouson noir* during May 1968
in France, as an Italian worker during the factory
occupations and as an English weaver during the times
when the first industrial looms were being destroyed
with hammer blows. The wish to turn the world upside
down has resurfaced every time that the exploited have
known how to gather the threads that tie them
together, threads that are broken in every epoch and
retied through different forms of exploitation.
Indeed, these forms are what in some way "organize"
the exploited: they are centered at different times in
the factories or in the living quarters, in the urban
ghettoes or in front of the employment office,
imposing the confrontation with similar living
conditions and similar problems. Let’s stop a moment
to unearth our deepest memories and summon stories of
our fathers. The factory in the haze or the sweat in
the fields burnt by the sun, the torment of a colonial
occupation that robs you of the fruits of the earth or
the increasingly frantic rhythm of a haste that in
whatever "communist" state promises a tomorrow that
never comes to liberate you from exploitation. With
each of these images from our past we can associate
the different ways of standing together that the
exploited used and, thus, the concrete bases of the
various struggles that have striven to turn the world
upside down and do away with