Notices by Abolisyonista (abolisyonista@ni.hil.ist), page 2

Organic society is fully a thought experiment and has very little basis in reality. You are very free to apply the framework of organic society to deep history or existing Indigenous peoples, but that doesn't change its origins as a thought experiment.

In fact, I knew a Lumad man who wanted to apply Bookchin's organic society to his experience and oral history as part of the Kalumaran.

The Neolithic Y-chromosome bottleneck, I guess, doesn't affect Bookchin's ideas much because it's a thought experiment on the emergence of hierarchy, not a serious archaeological work on the Paleo/Meso/Neolithic.

Read *Ecology of Freedom* they said... Well I **DID**. Cover to mofo cover.

Okay so (1) organic society is low-key the noble savage trope (2) Bookchin died before the Neolithic Y-chromosome bottleneck was discovered (3) Bookchin high-key uses Hegel's method which is to simply make shit up from thought experiments—great for philosophy but not deep history.

When Marx wrote *Capital*, he was actually alive to witness commodity relations. Neither Hegel nor Bookchin was alive to witness the master–slave dialectic or organic society, both of which are thought experiments (if albeit useful). In this, I suppose Bookchin was more Hegelian than Marx…

The patrilineal segmentary theory for explaining the Neolithic Y-chromosome bottleneck is “peaceful” insofar as intimate and gender-based violence is invisiblized. If such violence can rarely be proven in court today, how much less could it be proven in the archaeological record?

I really fully believe that the Neolithic Y-chromosome bottleneck 7000 years ago signals evidence of the development and systematization of patriarchy and the subjugation of women (and ultimately, men) through the institutionalization of an incredibly violent patrilineal order.

Microsoft Office 2016 and Office 2019 will no longer receive software updates, technical support, or bug and security fixes after 14.10.2025.

Consider migrating to LibreOffice.

Supports encryption and digital signatures.

RESOURCE
https://mastodon.online/@blueghost/111515323806273370
https://mastodon.online/@blueghost/113083429177251269
https://mastodon.online/@blueghost/112279507315049711

Website: https://www.libreoffice.org
Mastodon: @libreoffice

3/4

#Microsoft #Office2016 #Office2019 #Office #LibreOffice #Privacy #InfoSec #CyberSecurity #Encryption #FOSS #FreeSoftware #OpenSource

In other news, recent chronic illness prompted me to reread Johanna Hedva's "Sick Woman Theory" which I learned had a major revision since I last read it. Very sharp for understanding pathologization, disposability (especially with regards to feminzation), and imposition of the category of "sickness." https://topicalcream.org/features/sick-woman-theory/

Indigeneity isn't a nationalist category (as Marxists exclaim) but a condition imposed by settler colonialism, much like proletarianization. The French aren't “indigenous” to Paris or Marseille. Land isn't merely a “mode of production,” but is also imbued by social relations.

Land is never “just land.” A thing isn't never just a thing, it's always imbued with social relationships. That's the case with land. Would a plank of wood just be a fragment of a tree? Of course not; it's imbued with the crystallization of alienated labor and nature.

wrt colonization and settlement, people become Indigenous when they become alienated from their land, in very much the same way people become proles/workers through alienation from their labor.

For post-colonial creoles like myself, there is a double alienation, one from the land—of which creoles have no relation to unlike Indigenous peoples—and then another alienation from our indigeneity as we identify with colonial/post-colonial projects (e.g. the Philippines).

Finished reading this and archiving it!

https://theanarchistlibrary.org/library/anonymous-on-sex-negativity-and-sex-work

@catch56 yup! Worth a revisit, since I may have forgotten this one!

@tsvga BLACK JACOBINS is absolutely phenomenal, yes. I have problems with it, but it lays the foundations for a coherent class perspective on the Haitian revolution. Johnhenry Gonzales's MAROON NATION is a phenomenal follow-up (practically a spiritual sequel), looking into self-activity of postemancipation maroon peasants that resisted state power and the coherence of commodities.

I'm not actually aware of any work—Marxist, anarchist, Black radical—that deals with Haiti in terms of communization theory, in terms of the only example in history of a self-emancipation/self-abolition of a whole class, that being the enslaved. It's part of my current writing.

CLR James, of course, touches upon it in BLACK JACOBINS, but his particular focus, bordering on obsession, on Toussaint L'Ouverture glossed over the fact that he and his successors like Jean-Jacques Dessalines reimposed forced labor!

Aside from the obvious repressive capacity of policing deployed against our class and the party of anarchy, policing (by extension the investigation of the ICI[1]) affirms legality, legitimacy, and the party of order. As a method of organized disorganization, it tells citizens that the system works.

Legality, legitimacy, policing... all these things characterize the two wings of the party of order: the party of the existent and the party of its false critics. Hence this is why the party of anarchy needs to be red-tagged or black-baited, because it is through the anti-political that they act outside the bounds of legality and legitimacy.

[1] Independent Commission for Infrastructure, ICI — President Bongbong Marcos's brainchild designed to investigate corruption, the very same driving force behind the insurrections in Indonesia and Nepal and the second battle of Mendiola.

@cyno I'd disagree this is what is meant by Marxist statelessness. After all, the "free association of produces" is part and parcel of the Marxist statelessness.

So Marxist statelessness isn't the same as anarchy. The “withering away of the state” in Marxism refers (quite explicitly IMO) to the state's (viz. a class's) repressive apparatus. I remain an anarchist BECAUSE I understand this distinction.

@mu Yes, one reply to my critique of dual power is that "power" can mean a multiplicity of meanings. Instead of a dual power situation between two state powers (in the classic Russian revolution example), perhaps a dual power situation with a state power-over and a dual power-with. It's a powerful reply to be sure, one I consider for future work.

While alternative institutions are great and all, a really big weakness in dual power strategy and prefiguration is the peripherality/centrality problem, something I'm actively theorizing on. Namely, guerrillas in boondocks and dual power in cities, leftist organizations, etc. all exist as peripheral projects while the centrality of society is taken by state, capital, patriarchy, etc.

The transition between a condition of peripherality to centrality is, I think, the core of the revolutionary project. The solution by which can only be solved by means of insurrection and communization. By whom? The party of anarchy. The party of anarchy unites all peripheralities in the seizure and overthrow of the centrality.

@salad_bar_breath I tell people not to do that, yeah. Along with the usual others (no need to name them)

Is there a threat of martial law?
Martial law isn't needed anymore. From GMA to Duterte, the security apparatus expanded so much that its formal declaration is fully unnecessary. Indeed, declaring it would be foolish, as we saw in South Korea.

Ka Bisay is so funny fr fr. Imagine being deep in the jungle holding a rifle on one hand then then harassing some kids who left NDMO on Twitter.

@mu India is little cop too sir 🥺