Sunday, March 27, 2011

The Anarchist Library

About the project


IRC:, port 6697, SSL only, channel #library

The scope of the Anarchist Library project is enormous. It will be a central website for all anarchist texts. Our collection eventually will consist of every digitally-available anarchist book, essay, story and article. We will be using only Free Software and Open Formats to produce typographically accurate, easy to parse, clean textual treatments of anarchist texts.

There are many online archives of anarchist and anarchist-relevant texts, so why one more?

Many of the existing anarchist archives are sadly out of date, unattended, and use software and protocols that do not do a good job of presenting text.

By creating an environment where an active set of anarchists-who-love-text can work together on a) editing, b) tech coordination, and c) editorial decisions about content priorities, this website will avoid the problems encountered on the other archives. Our Anarchist Library working group enjoys each other, and our project, enough to continue to work on it for years to come.

Furthermore, we value the work of copy editors. We are in the early stages of cleaning some of the texts on the site, and will be fixing typos and contextual errors until the texts are perfect. The editors' keen eyes will help create high quality texts. Anarchist copy editors improve the overall content of anarchism, especially in print.

Too often anarchists put up static HTML pages (built using proprietary tools), use a service that forces you to agree to their "terms of service" (which can include geographical tracking, ownership of your content, marketing everything you do, etc) and/or, to make their texts pretty, rely on tools from the Adobe Corporation (which breaks the open pdf format). We like to do things differently. Our plan is to go slow-and-steady and use our own resources rather than a university's or corporation's. We will also fundraise to develop the infrastructure for this resource, and we will share our code, our work, and our time.

The Joy for Teaching Will Not Be on Social Media

This is a great poem I came across inspired by Gil-Scott Heron.


The Joy for Teaching Will Not Be on Social Media

You will not be able to stay home, sisters and brothers.
You will not be able to tweet, text and earn a badge.
You will not be able to lose yourself in the latest deeds by the latest pop star,
Because the joy for teaching will not be on social media.

The joy for teaching will not be on social media.
The joy for teaching will not be brought to you by Facebook, Twitter, 4square or your iPhone.
The joy for teaching will not show you pictures of Obama
blowing a bugle and leading a charge by Eric Holder, General Petraeus and John Biden to eat huevos rancheros confiscated from a cafe in Boyle Heights.

The joy for teaching will not be on social media.
The joy for teaching will not be brought to you by
Walden Media and will not star Angelie Jolie and Brad Pitt or Cartman and Kenny.
The joy for teaching will not give your mouth sex appeal.
The joy for teaching will not have Intel inside.
The joy for teaching not make you look ten pounds
thinner, because the joy for teaching will not be on social media, brothers and sisters.

There will be no pictures of you tagged with Mike Tyson
at the Price is Wrong (because the host of that show is still supposed to be Bob Barker and it’s weird that Drew Carey does it, though I did like his old show) jumping up and down with you because of the electric bicycle you just won.

The Huffington Post will not be able predict the winner at 8:32
or report from 29 districts.
The joy for teaching will not be on social media.

There will be no YouTube videos of police arresting immigrants in Arizona
There will be no YouTube videos of police beating
people in MacArthur Park
There will be no Flickr pictures of Lawrence King being
shot down in an Oxnard Jr High school.

There will be no slow motion or Vimeo Video of Joaquin Cienfuegos strolling through South Central in a screen printed t-shirt from Self Help Graphics that he had been saving
For just the proper occasion.

Glee, American Idol, and Mad Men
will no longer be so damned relevant, and
people will no longer care how many friends they have on Facebook or how many people follow them (or stop) on Twitter
because children will be in class
looking for something.
The joy for teaching will not be on social media.

There will be no highlights or reposts at and no podcasts of Banksy’s art on an abandoned building in Detroit or of Sara Palin blowing her nose.

The theme song will not be written by John Mayer,
produced by P Diddy, nor sung by Lady Gaga, Bruno Mars, Rihanna, or Taylor Swift
The joy for teaching will not be on social media.

The joy for teaching will not be up in 30 seconds after you click this pop up.
The joy for teaching won’t be about asian people or black people or latino people or native american people or white people or mixed raced people.
You will not have to worry about buying the wrong light bulb and causing Antarctica to melt, death from your new anti-depressant, or if your new mascara may in the future cause you cancer.

The joy for teaching will not go better with Coke.
The joy for teaching will not fight the germs that may cause bad breath.
The joy for teaching will put you in the driver’s seat.

The joy for teaching will not be on social media, will not be on social media, will not be on social media, will not be on social media.

The joy for teaching will not be relinked over and over again by the LA Weekly, the LA Times, Gothamist, or the Huffington Post.

The joy for teaching will be live in the classroom, starting when you get up every weekday at 4am.

~Mrs. F

Dedicated to all those who have a joy for teaching.

Poem inspired by Gil-Scot Herons the Revolution Will Not be Televised

Wednesday, March 23, 2011

Oglala NYM Occupation

International Statement
Oglala Band of Native Youth Movement
Unsurrendered Lakota Nation
March 21, 2011

Oglala Band Native Youth Movement and the Strong Heart Warrior Society
are currently occupying a building in PahinSinte Lakota Nation,
(so-called Porcupine, South Dakota) with Elders of the Lakota Nation.

Oglala Band of NYM was called to action after Elders began to occupy
this building on March 4, 2011. Elders requested support to bring
attention to the mental, physical, and spiritual abuse and the neglect
of meal services that they are being excluded from.
The Elders, some 90+ years old, involved in this occupation have tried
for 4 years to have their grievances heard and brought forth to the
tribal governments but were completely ignored & disrespected.
The Elders are the knowledge keepers of our Lakota Nation,
traditionally our Elders, Grandmothers and Grandfathers were held with
the upmost respect. It is now time that our Elders are heard, as
Warriors we stand with them to let their voices be heard as a loud war
cry and wake up our Nation.
The tribal government has applied for a vacate order, without any
clear resolution to the initial grievances the Elders are addressing.
In order to intimidate the Elders and Warriors in this occupation and
keep the tribal corruption from being exposed one Lakota man, Dwayne
Martin, has been arrested and detained on bunk charges related to his
involvement in this occupation. Dwayne Martin is being held captive
behind enemy lines as a political prisoner. The Elders demand his
release. The BIA police are being used to also intimidate supporters,
following people from the occupation, stopping and harassing them.
We need support to bring a resolution to these issues and to let the
Native community be aware of this occupation so that the Elders and
Warriors are not isolated and criminalized.

Demand the Elders be respected and their grievances resolved. Contact
John Yellow Bird Steel OST president phone # 6058675821.

For more information about the occupation and to support contact:
Oglala Band Native Youth Movement
Olowan and Ryder Cell on site (605) 454-8439
Facebook: 1st Generation AIM Babies


Tuesday, March 22, 2011

"I Live, I Die, I Organize": BACK ON MY REGIMEN BY STIC OF DEAD PREZ feat Divin...

"I Live, I Die, I Organize": BACK ON MY REGIMEN BY STIC OF DEAD PREZ feat Divin...

Native Youth Movement in solidarity with Tongva, Juaneno, and Luiseno Tribal Nations.

Native Youth Movement in solidarity with Tongva, Juaneno, and Luiseno Tribal Nations.

Native Youth Movement stands in solidarity with the Tongva, Juaneno and Luiseno nation in their struggle to stop the desecration of Tongva remains found at a Tongva burial ground which is now a construction site located in what is now know as Los Angeles California. The ancestrial remains of Tongva people was uncovered during excavation for a new building located literally in the heart of so called Los Angeles California (Which is really just occupied Tongva, Juaneno and Luiseno traditional land). The burial ground is located right next to a historical tourist attraction called Placita Olvera, Where tourist come and shop to buy mostly indigenious crafts and foods while watching Aztec Dance and ceromany as if at the fair. Our culture is more than something you see in a exhibit! The disrespect and disregaurd to Native culture is evident because excavation and construction is planning to continue, even though they have evidence that a Tongva cemetery is present. This treatment is nothing new to our people, since the arrival of European colonizers to our shores, we have only dealt with dishonesty, rape, murder and genocide. Tongva traditional territory has now become one of the most populated and polluted cities in Amerikkka. Indigenous communities make up most of the population in Los Angeles,but due to colonization most indigenous people in the area identify their race by the name of a government instead of the traditional name of their ancestors. The desecration of ancestral remains is just another way to erase the land of any evidence that proves that this is all native land and not America or California or Los Angeles.

Warriors Unite! We are still here!
Lets help Protect Those remains!

In Solidarity with the Tongva, Juaneno and Luiseno nations

Native Youth Movement

Piece Cooperative

Piece Cooperative mission statement

The Piece Cooperative is a collectively owned project: we are worker owned and worker run.

We want to provide an example and model of how we can build and organize ourselves without having a dependency to capitalism, corporations, and all institutions of colonialism and white supremacy.

We want to create the process to build self-sufficiency while we fight for liberation. We do this through raising funds and creating opportunities for our communities while connecting people to resources and movements working to build a better world beyond capitalism.

We want to assist in building a base for a popular movement through education, grassroots media and movement building and disseminating revolutionary ideas, principles and vision.

We are part of different organizations and communities but through the cooperative we hope to strengthen those networks and continue to connect with others in solidarity and around a unity that is principled and real.


-raise funds
-build self-sufficiency
-connect people to resources
-share skill and information
-disseminate information and revolutionary ideas
-help create a culture of resistance and rebellion (a work in progress)

Merchandise: Dvd's, Cd's, Books, Oils, naural /organic medicine , Shirts, pamphlets Services: Shirt orders, silk screening, VHS/DVD-DVD/VHS Converter, Multiple DVD burner, website designer, mass copies, MMA training, Mutual Aid, sharing resources, barter, book distribution, access to computers for a donation, networking, nutrition/health info.

Friday, March 18, 2011

Sur Centro

La Luna en Sur Centro

Wednesday, March 16, 2011


 espanol abajo





In spite of the supposed transition in the state of Oaxaca and the hypocritical calls for reconciliation, open and permanent aggression exists for all groups that signify rebellion for the government and groups in power. The repression the February 15 protest was the object of, in the framework of Felipe Calderón’s visit to Oaxaca, made it clear that in Oaxaca as well as in other regions, protest is being criminalized. After having made clear his support for private education, by making tuition for private schools tax deductible, the visit by Calderón was an aggression to poor and working people. Only a few days ago the government released news that millions of Oaxacans suffer from malnourishment, and the presence of the President made clear the government’s support for the rich.

In response to the repression of Feb. 15, and in the face of the declaration of the break in relations between Section 22 (SNTE/CNTE) and the Government, collaborationist and opportunist groups made themselves clear, their commitments fell, and in the name of the education workers’ union, these groups that were before antigovernment enveloped themselves in the government and began to target those who defended the autonomy of the education workers’ union with dignity.

While the State Assembly discussed a plan of action Feb. 19, some teachers demanded the autonomy of the union and the rejection of opportunists’ use of the union as a trampoline to get governmental positions. For doing so, the former received anonymous threats. In this framework of disintegration and benefits, our union companion Carlos René Román Salazar also received threats, including one that said “If you don’t calm down you’re going to get screwed,” “We’re sick of all of you damn rebels,” “We’re going for you and yours.”

On the night of March 14, professor Carlos René Román Salazar was going to his house in his car after a work meeting. He didn’t make it home and has disappeared. All of this leads us to believe that Carlos René Román was the object of a politically motivated kidnapping, and we fear for his health and life. We demand the federal government and state government present immediately, with complete health, this recognized teacher and member of Section 22. This disappeared companion is a member of the Center of Studies and Educational Development of Section 22 (CEDES 22) and one of the main advocates of alternative education.

The disappearance of our companion is another aggression toward the teachers’ union, our autonomy, and it signifies the continuance of an authoritarian and repressive regime. The struggle for freedom and democracy of the people cannot be stopped.

We make a call to teachers in general, to free men and women, to organizations of human rights and of the people in general to protest the wave of repression and violence that activists are facing. We call for a protest today, Wednesday, March 16, at 4 PM at the offices of section 22, to leave there for the Zócalo and install an encampment of protest and together demand the immediate presentation of a living Carlos René Román Salazar.










A pesar de la supuesta transición en el estado de Oaxaca y de los hipócritas llamados a la reconciliación, existe una agresión abierta y permanente en contra de todo aquel que para el gobierno y los grupos de poder significa rebeldía. La represión de que fue objeto la manifestación del día 15 de febrero, en el marco de la visita del espurio Felipe Calderón a Oaxaca,  hace evidente que en nuestra entidad, lo mismo que en otras regiones se sigue criminalizando la protesta. La propia visita de Felipe Calderón quien después de hacer patente su apoyo a la educación privada, haciendo deducibles de impuestos el pago de las colegiaturas, es una agresión para el pueblo pobre y trabajador. Hace apenas unos días el mismo gobierno da a conocer que millones de oaxaqueños padecen pobreza alimentaria, mientras, con su

presencia del presidente de la república hace patente su apoyo a los ricos.


Ante la declaración de la ruptura de relaciones entre de la Sección 22 con el Gobierno, como respuesta a la represión, que se dio este mismo 15 de febrero,  los grupos colaboracionistas y oportunistas se desgarraron las vestiduras, puesto veían caer los compromisos, que a nombre del magisterio estos grupos, antes antigobiernistas y ahora incrustados en el gobierno empezaron a hacer una serie de señalamientos de aquellos que con dignidad defienden la autonomía del magisterio.


Mientras Asamblea Estatal del día 19 de febrero discutía en plan de acción, algunos compañeros maestros que reclamaban la autonomía del magisterio y el rechazo a que los oportunistas usen el movimiento magisterial como trampolín para ocupar cargos públicos, estos compañeros recibieron amenazas anónimas. En este marco de descomposición y prebendas también nuestro compañeroCarlos René Román Salazar, recibió estas amenazas, en las que se le decía: “Si no te calmas te va a llevar la chingada.” “Ya estamos hasta la madre de ustedes pinches rebeldes revoltosos” “Vamos por ti y por todos los tuyos”.


El día 14 marzo, por la noche, el Profesor Carlos René Román Salazar se dirigía a su casa a bordo de su automóvil, después de una reunión de trabajo, no pudo llegar y desde entonces se encuentra desaparecido. Todo lo anterior, nos hace suponer que Carlos René Román fue objeto de lo que se conoce como un “levantón”, por que tememos por su integridad personal y su vida. Por lo que demandamos a los  Gobierno federal y del estado la presentación inmediata y con cabal salud  de este reconocido miembro del magisterio e integrante de la Sección 22.El compañero desaparecido es miembro del CEDES 22 y uno de los principales impulsores del proyecto de educación alternativa. 


La desaparición del compañero Carlos René Román Salazar, es una agresión más al magisterio, a nuestra autonomía,  significa en continuismo de un régimen autoritario y represor. La lucha por la libertad y la democracia, al lado del pueblo no puede detenerse.


Hacemos un llamado al magisterio en general, a los hombres y mujeres libres, a las organizaciones de derechos humanos y al  pueblo en general a manifestarse en contra de la ola de represión y violencia que se viene ejerciendo en contra de los luchadores sociales. Llamamos a manifestarnos el día de hoy miércoles 16 de marzo a manifestarnos el día de hoy  a las 4 de la tarde en las oficinas de la sección 22 para partir de ahí la Zócalo e instalar un campamento de denuncia y juntos exigir la presentación inmediata y con vida del compañero Carlos René Román Salazar.









Tuesday, March 15, 2011

REMINDER & Update: Navajo Nation Sacred Sites Listening Sessions!

Please attend these upcoming USDA listening sessions on protection of Sacred Places.
There was about 45 people in Window Rock when I showed up for the afternoon part of the session today.
It felt great to see many spiritual leaders and elders directly addressing the federal government's mismanagement and lack of understanding for sacred places.

Two issues were addressed very clearly, protection of Mt. Taylor from uranium mining threats and San Francisco Peaks from Snowbowl's threat of snowmaking with sewage water and expansion.

This is a great opportunity to directly address the agency that is responsible for Forest Service land management decisions.

There are several questions attached that you can address at the hearing style sessions.

I spoke today and stated that it was difficult to believe that this would be a meaningful process when the USDA is currently in court aggressively defending the agency's initial decisions to desecrate the San Francisco Peaks.
I urged the agency, at the least, to administratively hold the decision to allow and and all components of Snowbowl's development plans until this listening session process is complete and it's conclusions are rendered.

There were also calls made by other individuals to end Snowbowl's permit, which is something well within the power of the USDA to do.

It would be great to have more young folks at these next sessions.

What action if any will come of these sessions? Let us determine that and hold the USDA accountable if they are only using these sessions to diffuse the unrest that their lack of responsibility and action for protecting our holy sites has brought forth.

In respect,
Klee Benally

Topics to Cover…

§ What has your past experience been with the Forest Service on the
management and preservation of sacred sites?

§ Tell us about current interaction with the Forest Service on management and
preservation of sacred sites, including the effectiveness of existing laws and

§ How can the Forest Service do a better job addressing sacred site issues? Let
us know what you would like changed, including; what regulations and/or
policies to change to better address sacred sites…

§ Describe how you would like us to consult with you on the draft report to the
Secretary… How would you like to receive the draft report?

§ What HAS worked and is working to protect your sacred sites? Have any
tools, or procedures been effective that you would like to see continue?

§ Discuss any other issues regarding sacred sites with the USDA and

March 15, 2011 - Coal Mine Canyon Chapter House @ 9:00 a.m. - 5:00 p.m.

Coal Mine Canyon Chapter House
Directions: West 139 miles from Window Rock on Hwy 264 to BIA Indian Route 6710

From Tuba City go 15 miles east on Hwy 264 to BIA Indian Route 6710

March 16, Shiprock, NM @ 9:00 a.m. - 3:00 p.m.
Shiprock Chapter House
Directions: East from the junction of Hwys 491 & 64 in the town of Shiprock, 500' east from the junction on your way towards Farmington. The Chapter House is on the north side of the Hwy.

---------- Forwarded message ----------
From: Mae H Franklin <>
Date: Wed, Mar 9, 2011 at 11:59 AM
Subject: Navajo Nation Sacred Sites Listening Sessions

U.S. Department of Agriculture (USDA) Secretary Thomas J. Vilsack has directed the Forest Service to work with the USDA’s Office of Tribal Relations (OTR) to review existing laws, regulations, and policies and examine their effectiveness in ensuring a consistent level of protection for American Indian and Alaska Native sacred sites located on National Forest System lands. Secretary Vilsack asked the Forest Service to consult with Tribal leaders to determine how the Agency can do a better job addressing sacred site issues while simultaneously balancing pursuit of the Agency’s mission to deliver forest goods and services for current and future generations.

The Secretary has asked the Forest Service and USDA OTR to provide a final report and recommendations for sacred site policy changes and proposed policy language by November 2011, following the conclusion of Tribal consultation. Information on the policy review can be found at

The following Sacred Sites Listening Sessions have been scheduled on Navajo Nation.

March 14, 2011 - Navajo Nation Museum @ 9:00 a.m. - 3:00 p.m.
Location: Navajo Nation Museum,
Highway 264 and Post Office Loop Road, Window Rock AZ, 86515

March 15, 2011 - Coal Mine Canyon Chapter House @ 9:00 a.m. - 5:00 p.m.
Coal Mine Canyon Chapter House
Directions: West 139 miles from Window Rock on Hwy 264 to BIA Indian Route 6710

From Tuba City go 15 miles east on Hwy 264 to BIA Indian Route 6710

March 16, Shiprock, NM @ 9:00 a.m. - 3:00 p.m.
Shiprock Chapter House
Directions: East from the junction of Hwys 491 & 64 in the town of Shiprock, 500' east from the junction on your way towards Farmington. The Chapter House is on the north side of the Hwy.

Noon Meal will be pot-luck style.
In partnership with Dine Hataalii Association.

Not able to attend? You can still get your comments in. See attachment.

Mae Franklin
Navajo Tribal Liaison- Kaibab National Forest &
Grand Canyon National Park
SEPM -American Indian
Box 863
Cameron, AZ 86020
Phone: 928-679-2037
Fax: 928-679-2036

Thursday, March 10, 2011

OAXACA Events/Serie de Eventos (March/marzo 9-15), Los Angeles

Oaxaca, Justice, and Democracy Tour
featuring Marisol Castellanos Lopez, a Oaxacan teacher, unionist, and activist.

Public Events:

Wednesday, March 9:
In-class lecture, Cal State LA, 2 pm
Charla/cena (discussion/dinner) with Marisol: Mt. Washington neighborhood (open to the public, contact Eric Larson for address (, 8 pm.

Thursday, March 10:
"Teachers and Popular Movements in Oaxaca, Mexico, after the 2006 Uprising," public discussion, UCLA, Latin American Institute, 1pm

Friday, March 11:
"International Solidarity and the Legacies of Empire," roundtable discussion, Critical Ethnic Studies conference, University of California-Riverside, 4:30 pm, full schedule available at:

Sunday, March 12:
Food Program, RAC (Revolutionary Autonomous Communities), MacArthur Park, 10-11 (food program from 10-3:30)
Unionism and Education discussion, East Side Cafe (see flyer below), 12-2 pm

Monday, March 14:
Community Dialogue with Marisol Castellanos Lopez (APPO/Seccion 22, national teachers union), Southern California Library, 6:30, 6120 Vermont Ave.

Oaxaca, Justicia, Democracia
Serie de eventos con Marisol Castellanos Lopez, sindicalista, maestra, y activista de Oaxaca, Mexico.


Miercoles, 9 marzo

Platica (en una clase), Cal State LA, 2 pm
Charla/cena (discussion/dinner) with Marisol: Mt. Washington neighborhood (open to the public, contact Eric Larson for address (, 8 pm. (escriba a para mas informacion, la direccion de evento, etc.)

Jueves, 10 marzo:
"Maestrxs y Movimientos Populares despues del Levantamiento de 2006," charla, UCLA, Latin American Institute, 1 pm

Friday, March 11:
"Solidaridad Internacional y Los Legados de los Imperios," platica participativa, Critical Ethnic Studies conferencia, University of California-Riverside, 4:30 pm, agenda completa:

Sunday, March 12:
Programa de Comida, RAC (Communidades Revolucionarios Autonomos), Parque MacArthur, 10-11 (comida de 10-3:30)
Platica de Sindicalismo y Educacion, East Side Cafe (vease volante abajo), 12-2 pm

Monday, March 14:
Conversacion con la Comunidad, Marisol Castellanos Lopez (APPO/Seccion 22), Southern California Library (Biblioteca del sur de california), 6:30, 6120 Vermont Ave

Wednesday, March 9, 2011

Stand in Solidarity and Support of the Tongva, Juaneno, & Luiseno Tribal Nations

Stand in Solidarity and Support of the Tongva, Juaneno, & Luiseno Tribal Nations

Your help is needed to stop the development of a building that will desecrate burial grounds-

It only takes 5 minutes to copy & paste and click on send

Why? Because the needs of First Nations People in California have to start coming FIRST

Before development and before greed-

Do the right thing today and stand in solidarity and support of the

Tongva, Juaneno, and Luiseno Tribal Nations.

AIM So California-

From Angela Mooney Darcy

This is regarding the construction of the Mexican American Cultural Center at the La Plaza Cemetery in downtown Los Angeles . During the course of project construction, over 100 human remains have been uncovered. One third to one half of the Ancestors are from local Tribes, including the Tongva, Juaneno, and Luiseno Tribal Nations.

Several news stories went out about the issue in late January and Early February.

A copy of the sample letter is available for download here.

Sample Letter to L.A. County Board of Supervisors Regarding La Plaza and Native American Burials
March 9, 2011

Michael D. Antonovich Mark Ridley-Thomas
Chair, County of Los Angeles Board of Supervisors Supervisor, Second District
Kenneth Hahn Hall of Administration County of Los Angeles Board of Supervisors
500 West Temple Street, Room 869 866 Kenneth Hahn Hall of Administration
Los Angeles, CA 90012 500 West Temple Street
Los Angeles, CA 90012

Gloria Molina Zev Yaroslavsky
Supervisor, First District Supervisor, Third District
County of Los Angeles Board of Supervisors County of Los Angeles Board of Supervisors
856 Kenneth Hahn Hall of Administration 821 Kenneth Hahn Hall of Administration
500 West Temple Street 500 West Temple Street
Los Angeles, CA 90012 Los Angeles, CA 90012

Don Knabe
Supervisor, Fourth District
County of Los Angeles Board of Supervisors
822 Kenneth Hahn Hall of Administration
500 West Temple Street
Los Angeles, CA 90012

Re: Respectful Treatment of Human Remains and County Tribal Consultation Requirements Regarding the Repatriation and Cultural Resource Management Plans at La Plaza de Cultura y Arts

Dear Supervisors Antonovich, Molina, Ridley-Thomas, Yaroslavsky, and Knabe:

I am writing to urge the Los Angeles County Board of Supervisors to honor its obligation to consult with impacted Tribal Nations on a respectful government-to-government basis regarding the unearthing of over 100 sets of human remains at the La Plaza project site in downtown Los Angeles.

The County should also consult with all descendants of the individuals previously laid to rest at La Plaza and now disturbed by construction of the La Plaza de Cultura y Arts.

Tribal Sovereignty and County Legal Tribal Consultation Obligations

The La Plaza site is within the ancestral territorial boundaries of the Tongva people. The La Plaza cemetery is known to contain Native American burials from the Tongva/Gabrielino, Luiseno, and Juaneno Tribes and Indigenous communities of Baja , California . These Tribes have called the coastlands, valleys, and mountains in southern California home for over 10,000 years.

Estimates place the total number of Native American burials at La Plaza at anywhere from one-third to one-half of all the burials at the cemetery. Despite this documentation, to date the County has not engaged in respectful government-to-government consultation with any California Tribes to discuss and assess the potential negative impacts of previous, ongoing, and proposed activities on the remains of their Ancestors, and of the religious rights of burial descendants and the citizens of impacted Tribes.

As the California Native American Heritage Commission and others have previously stated, when Native American graves are present, certain federal and state consultation laws apply. Because the La Plaza project is the recipient of federal funding, Section 106 of the National Historic Preservation Act applies and federal tribal consultation obligations and National Register eligibility review processes are triggered by the project.


1. The Ancestors and their belongings should be reinterred to the land from where they were removed.

2. Impacted Tribal Nations should have the right to determine how and when the Ancestors are reinterred.

3. Impacted Tribal Nations should have access to the remains at the project site and museum.

4. The County should immediately initiate respectful, government-to-government consultation with all impacted Tribal Nations.

5. A cemetery is not an art project. The long-term cultural resource management, conservation, and interpretation plan for the Ancestors at La Plaza is not something that should be developed by an arts institution. Impacted Tribes and the County should work together to develop repatriation and cultural resource management plans.

6. Tribal Nations should have right of prior approval over any reference to their Nation, Ancestors, culture, or religion, that is created as part of any interpretive and/or public education materials produced at by, or displayed on La Plaza de Cultura y Art property.

7. The County should make a list of all the names of the people buried at La Plaza available to the public and establish a monument to those Ancestors, in consultation with the descendants of the people buried at the cemetery, to be permanently displayed on the grounds of the La Plaza de Cultura y Arts.

8. Tribal Nations with Ancestors at cemetery should be clearly acknowledged in all educational and interpretive materials produced by and about La Plaza.

9. Any additional ground disturbing activities must have a Native American Monitor present and an open door policy for representatives from all impacted Tribal Nations to access information, the project site, and space where Ancestors are presently located.

10. The County should hold a public comment process for the cemetery so that all descendants of individuals buried at La Plaza have an opportunity to advise the County on the best method for respectful treatment of their Ancestors.



wopila tanka (many thanks)

Corine Fairbanks
American Indian Movement Santa Barbara, CA

"Support your local AIM chapter"

Tupac Shakur!

Tupac was one of my political influences growing up. I still have mad respect for him and his life.


Interview in Prison:

Thug Angel Documentary - Part 1

Monday, March 7, 2011

Fuck Hipsters!

‘m sipping a scummy pint of cloudy beer in the back of a trendy dive bar turned nightclub in the heart of the city’s heroin district. In front of me stand a gang of hippiesh grunge-punk types, who crowd around each other and collectively scoff at the smoking laws by sneaking puffs of "fuck-you," reveling in their perceived rebellion as the haggard, staggering staff look on without the slightest concern.

The "DJ" is keystroking a selection of MP3s off his MacBook, making a mix that sounds like he took a hatchet to a collection of yesteryear billboard hits, from DMX to Dolly Parton, but mashed up with a jittery techno backbeat.

"So… this is a hipster party?" I ask the girl sitting next to me. She’s wearing big dangling earrings, an American Apparel V-neck tee, non-prescription eyeglasses and an inappropriately warm wool coat.

"Yeah, just look around you, 99 percent of the people here are total hipsters!"

"Are you a hipster?"

"Fuck no," she says, laughing back the last of her glass before she hops off to the dance floor.

Ever since the Allies bombed the Axis into submission, Western civilization has had a succession of counter-culture movements that have energetically challenged the status quo. Each successive decade of the post-war era has seen it smash social standards, riot and fight to revolutionize every aspect of music, art, government and civil society.

But after punk was plasticized and hip hop lost its impetus for social change, all of the formerly dominant streams of "counter-culture" have merged together. Now, one mutating, trans-Atlantic melting pot of styles, tastes and behavior has come to define the generally indefinable idea of the "Hipster."

An artificial appropriation of different styles from different eras, the hipster represents the end of Western civilization – a culture lost in the superficiality of its past and unable to create any new meaning. Not only is it unsustainable, it is suicidal. While previous youth movements have challenged the dysfunction and decadence of their elders, today we have the "hipster" – a youth subculture that mirrors the doomed shallowness of mainstream society.



Take a stroll down the street in any major North American or European city and you’ll be sure to see a speckle of fashion-conscious twentysomethings hanging about and sporting a number of predictable stylistic trademarks: skinny jeans, cotton spandex leggings, fixed-gear bikes, vintage flannel, fake eyeglasses and a keffiyeh – initially sported by Jewish students and Western protesters to express solidarity with Palestinians, the keffiyeh has become a completely meaningless hipster cliché fashion accessory.

The American Apparel V-neck shirt, Pabst Blue Ribbon beer and Parliament cigarettes are symbols and icons of working or revolutionary classes that have been appropriated by hipsterdom and drained of meaning. Ten years ago, a man wearing a plain V-neck tee and drinking a Pabst would never be accused of being a trend-follower. But in 2008, such things have become shameless clichés of a class of individuals that seek to escape their own wealth and privilege by immersing themselves in the aesthetic of the working class.

This obsession with "street-cred" reaches its apex of absurdity as hipsters have recently and wholeheartedly adopted the fixed-gear bike as the only acceptable form of transportation – only to have brakes installed on a piece of machinery that is defined by its lack thereof.

Lovers of apathy and irony, hipsters are connected through a global network of blogs and shops that push forth a global vision of fashion-informed aesthetics. Loosely associated with some form of creative output, they attend art parties, take lo-fi pictures with analog cameras, ride their bikes to night clubs and sweat it up at nouveau disco-coke parties. The hipster tends to religiously blog about their daily exploits, usually while leafing through generation-defining magazines like Vice, Another Magazine and Wallpaper. This cursory and stylized lifestyle has made the hipster almost universally loathed.

"These hipster zombies… are the idols of the style pages, the darlings of viral marketers and the marks of predatory real-estate agents," wrote Christian Lorentzen in a Time Out New York article entitled ‘Why the Hipster Must Die.’ "And they must be buried for cool to be reborn."

With nothing to defend, uphold or even embrace, the idea of "hipsterdom" is left wide open for attack. And yet, it is this ironic lack of authenticity that has allowed hipsterdom to grow into a global phenomenon that is set to consume the very core of Western counterculture. Most critics make a point of attacking the hipster’s lack of individuality, but it is this stubborn obfuscation that distinguishes them from their predecessors, while allowing hipsterdom to easily blend in and mutate other social movements, sub-cultures and lifestyles.


Standing outside an art-party next to a neat row of locked-up fixed-gear bikes, I come across a couple girls who exemplify hipster homogeneity. I ask one of the girls if her being at an art party and wearing fake eyeglasses, leggings and a flannel shirt makes her a hipster.

"I’m not comfortable with that term," she replies.

Her friend adds, with just a flicker of menace in her eyes, "Yeah, I don’t know, you shouldn’t use that word, it’s just…"


"No… it’s just, well… if you don’t know why then you just shouldn’t even use it."

"Ok, so what are you girls doing tonight after this party?"

"Ummm… We’re going to the after-party."


Gavin McInnes, one of the founders of Vice, who recently left the magazine, is considered to be one of hipsterdom’s primary architects. But, in contrast to the majority of concerned media-types, McInnes, whose "Dos and Don’ts" commentary defined the rules of hipster fashion for over a decade, is more critical of those doing the criticizing.

"I’ve always found that word ["hipster"] is used with such disdain, like it’s always used by chubby bloggers who aren’t getting laid anymore and are bored, and they’re just so mad at these young kids for going out and getting wasted and having fun and being fashionable," he says. "I’m dubious of these hypotheses because they always smell of an agenda."

Punks wear their tattered threads and studded leather jackets with honor, priding themselves on their innovative and cheap methods of self-expression and rebellion. B-boys and b-girls announce themselves to anyone within earshot with baggy gear and boomboxes. But it is rare, if not impossible, to find an individual who will proclaim themself a proud hipster. It’s an odd dance of self-identity – adamantly denying your existence while wearing clearly defined symbols that proclaims it.


"He’s 17 and he lives for the scene!" a girl whispers in my ear as I sneak a photo of a young kid dancing up against a wall in a dimly lit corner of the after-party. He’s got a flipped-out, do-it-yourself haircut, skin-tight jeans, leather jacket, a vintage punk tee and some popping high tops.

"Shoot me," he demands, walking up, cigarette in mouth, striking a pose and exhaling. He hits a few different angles with a firmly unimpressed expression and then gets a bit giddy when I show him the results.

"Rad, thanks," he says, re-focusing on the music and submerging himself back into the sweaty funk of the crowd where he resumes a jittery head bobble with a little bit of a twitch.

The dance floor at a hipster party looks like it should be surrounded by quotation marks. While punk, disco and hip hop all had immersive, intimate and energetic dance styles that liberated the dancer from his/her mental states – be it the head-spinning b-boy or violent thrashings of a live punk show – the hipster has more of a joke dance. A faux shrug shuffle that mocks the very idea of dancing or, at its best, illustrates a non-committal fear of expression typified in a weird twitch/ironic twist. The dancers are too self-aware to let themselves feel any form of liberation; they shuffle along, shrugging themselves into oblivion.



Perhaps the true motivation behind this deliberate nonchalance is an attempt to attract the attention of the ever-present party photographers, who swim through the crowd like neon sharks, flashing little blasts of phosphorescent ecstasy whenever they spot someone worth momentarily immortalizing.

Noticing a few flickers of light splash out from the club bathroom, I peep in only to find one such photographer taking part in an impromptu soft-core porno shoot. Two girls and a guy are taking off their clothes and striking poses for a set of grimy glamour shots. It’s all grins and smirks until another girl pokes her head inside and screeches, "You’re not some club kid in New York in the nineties. This shit is so hipster!" – which sparks a bit of a catfight, causing me to beat a hasty retreat.

In many ways, the lifestyle promoted by hipsterdom is highly ritualized. Many of the party-goers who are subject to the photoblogger’s snapshots no doubt crawl out of bed the next afternoon and immediately re-experience the previous night’s debauchery. Red-eyed and bleary, they sit hunched over their laptops, wading through a sea of similarity to find their own (momentarily) thrilling instant of perfected hipster-ness.

What they may or may not know is that "cool-hunters" will also be skulking the same sites, taking note of how they dress and what they consume. These marketers and party-promoters get paid to co-opt youth culture and then re-sell it back at a profit. In the end, hipsters are sold what they think they invent and are spoon-fed their pre-packaged cultural livelihood.

Hipsterdom is the first "counterculture" to be born under the advertising industry’s microscope, leaving it open to constant manipulation but also forcing its participants to continually shift their interests and affiliations. Less a subculture, the hipster is a consumer group – using their capital to purchase empty authenticity and rebellion. But the moment a trend, band, sound, style or feeling gains too much exposure, it is suddenly looked upon with disdain. Hipsters cannot afford to maintain any cultural loyalties or affiliations for fear they will lose relevance.

An amalgamation of its own history, the youth of the West are left with consuming cool rather that creating it. The cultural zeitgeists of the past have always been sparked by furious indignation and are reactionary movements. But the hipster’s self-involved and isolated maintenance does nothing to feed cultural evolution. Western civilization’s well has run dry. The only way to avoid hitting the colossus of societal failure that looms over the horizon is for the kids to abandon this vain existence and start over.


"If you don’t give a damn, we don’t give a fuck!" chants an emcee before his incitements are abruptly cut short when the power plug is pulled and the lights snapped on.

Dawn breaks and the last of the after-after-parties begin to spill into the streets. The hipsters are falling out, rubbing their eyes and scanning the surrounding landscape for the way back from which they came. Some hop on their fixed-gear bikes, some call for cabs, while a few of us hop a fence and cut through the industrial wasteland of a nearby condo development.

The half-built condos tower above us like foreboding monoliths of our yuppie futures. I take a look at one of the girls wearing a bright pink keffiyah and carrying a Polaroid camera and think, "If only we carried rocks instead of cameras, we’d look like revolutionaries." But instead we ignore the weapons that lie at our feet – oblivious to our own impending demise.

We are a lost generation, desperately clinging to anything that feels real, but too afraid to become it ourselves. We are a defeated generation, resigned to the hypocrisy of those before us, who once sang songs of rebellion and now sell them back to us. We are the last generation, a culmination of all previous things, destroyed by the vapidity that surrounds us. The hipster represents the end of Western civilization – a culture so detached and disconnected that it has stopped giving birth to anything new.

Douglas Haddow is 28-year-old Canadian writer, designer, video artist and general media enthusiast. He has a blog:

The Movement II

People need to stop re-living their High School years in the Movement.


Some More Grappling 3/5/11

Friday, March 4, 2011

International Copwatch Conference!)

Organizing for the International Copwatch Conference is underway. It’ll be held in Winnipeg, Manitoba, Canada this year from July 22-24.

The conference has a dual focus on both the tactics and organizing involved in sustaining a copwatch organization, as well as broader discussions about the role of police in society (policing in the context of colonialism; police and immigrants, youth, sex workers, gangs, domestic violence; the politics of lobbying for police “accountability,” privatized policing; criminalizing dissent; and prison abolition/alternatives).

It is being organized by the very cool and thoughtful folks of Winnipeg Copwatch. They have been running a successful Copwatch for the past 5 years which has involved regular street patrols, observing and filming interactions between civilians and police to deter violence, hosting Know Your Rights workshops and organizing public events and presentations in schools toward imagining community-based alternatives to police and encouraging a critical analysis of the role fo police.

Confirmed conference participants include Berkeley Copwatch, the Toronto Police Accountability Coalition, Andrea Ritchie (author of Queer (in)Justice), the Native Youth Movement, No One is Illegal (Montreal), and many more to come!

If you are interested in presenting, or can suggest organizations or individuals you think might be interested, please be in touch!

International Copwatch Conference

July 22 to 24, 2011



The 2nd International Copwatch Conference will take place in Winnipeg, Manitoba, Canada on July 22, 23 and 24 of 2011.

The conference will include sessions of panel discussions, workshops, and video screenings that focus on particular aspects of policing. Some topics to be included are policing in the context of colonialism; policing and immigration; policing as a gendered and racialized practice; the fluidity of defining crime and criminality; keeping the police accountable; community alternatives to policing and practice of restorative justice models, and a range of other topics.

The diverse nature of this conference will allow copwatching groups and individuals from all over North America to share their particular experiences and knowledge of police in their communities, while contributing to a larger understanding of police in general and providing people with new creative tools and ideas to take back to their own communities.

Our goal is for this to be an event that people who have experienced police brutality can feel safe and comfortable attending. For many people who have experienced police misconduct and violence, the presence of law enforcement officials will make it an inaccessible event. For this reason this conference is open to anyone except law enforcement officials.

Calle 13

Calma Pueblo

Querido FBI

Pal' Norte

Thursday, March 3, 2011

Community Dialogue with Marisol Castellanos Lopez of the Seccion 22 and APPO from Oaxaca, Mexico

Monday, March 14 · 6:30pm - 9:30pm

Southern California Library
6120 South Vermont Avenue
Los Angeles, CA

More Info
This event is presented by Cop Watch Los Angeles, Piece Cooperative, the Los Angeles Anarchist Bookfair Collective, and Revolutionary Autonomous Communities.

Come to this event to learn, and build, and dialogue.

Marisol Castellanos Lopez is an indigenous (Chinantec) primary school teacher who has worked with the indigenous radio station Stereo Comunal in one of the state's Zapotec regions, the Sierra Norte. Castellanos Lopez was a... Section 22 (CNTE/SNTE) advisor to the APPO (Popular Assembly of the Peoples of Oaxaca) in the Oaxacan popular uprising of 2006, and is currently a union official.

Her collective, the Colectivo Libertario, is considering making a call for an International Anarchist Encuentro in Oaxaca for next year. That's likely one of the things Marisol would like to talk about, although the broader contours of indigenous rights, justice, and unionism (and education).

also i'm including here the excerpt of her collective's writing:

Democracy in Mesoamerican communities has different meanings than European democracy, because it is based in mutual aid, collective work, and resistance. These forms of comunal life have preserved the environment, though they’re not ecological movements. They’re forms of resistance to preserve daily life, and life itself.

That is why it’s important for this movement to be recovered by the men and women of the countries of the North. The industry that destroys nature comes from the North. Big capital comes from the North. The wind that blows from the North sickens consciences, and has the smell of the dollar. Democratic processes, which constitute daily life in communities through the active participation of community members, is being attacked by representative demcoracy, which favors the development of the free market and competition. The community follows, constructing itself in resistance.

The relation between movements of the North and the South must be reconceptualized in light of these new conditions. We have to invert the logics of domination and charity in favor of communitarian senses of mutual aid and solidarity, and for the defense of nature and human rights.

(Spanish version, original):

Marisol Castellanos López es un indígena (chinanteco), maestra de escuela primaria que ha trabajado con l@s indígenas la estación de radio Stereo Comunal, en una de las regiones zapoteca del estado, la Sierra Norte. Castellanos López fue una sección 22 (CNTE / SNTE), asesora a la APPO (Asamblea Popular de los Pueblos de Oaxaca) en el insurrección popular oaxaqueño de 2006, y actualmente es dirigente sindical.

Su colectivo, el Colectivo Libertario, está considerando hacer una convocatoria de un Encuentro Internacional Anarquista en Oaxaca para el próximo año. Eso es probablemente una de las cosas Marisol gustaría hablar, a pesar de los contornos más amplios de los derechos indígenas, la justicia, y el sindicalismo (y educación).

También voy a incluir aquí el extracto de su colectivo por escrito:

La democracia en los pueblos de Mesoamérica presenta diferencias significativas de la democracia europea, porque tiene en sus antecedentes, la ayuda mutua, el trabajo colectivo y la resistencia. Las formas de vida comunitaria han preservado el ambiente, no son movimientos ecologistas, son formas de resistencia, para preservar la vida cotidiana y la vida misma.

Por lo que es importante que este movimiento sea recuperado por los hombres y mujeres de los países del norte. La industria que destruye la naturaleza viene del norte, el gran capital viene del norte, el viento que sopla del norte enferma las conciencias, tiene el olor del dólar. Los procesos democráticos, que constituyen la vida misma de la comunidad, que consiste en una participación activa de los comuneros es agredida, por la democracia representativa, que favorece el desarrollo del libre mercado y la competencia. La comunidad se sigue construyendo en la resistencia.

La relación entre los movimientos del norte y el sur deben ser replanteados a la luz de estas nuevas condiciones, tenemos que invertir la lógica de la dominación, del altruismo, por el sentido comunitario de ayuda mutua y solidaridad, y por la defensa de la naturaleza y de los derechos humanos.

Wednesday, March 2, 2011

Cop Watch L.A. Site Back Up After Being Attacked

Cop Watch L.A. Site is Back Up after being attacked and being down for a couple of weeks. Raise the Fist Network has moved it to a different server. Can't Stop Us! FTP!