by Colin Denny Donoghue

While it’s true many people are wrapped up in a consumer-corporate lifestyle and think trying to change the world is a naïve or impossible task not worth even trying, many other people are more actively compassionate and are giving a lot of time and effort to try and make this world a better place. Some of those engaged in this productive work, like The School of Living, have a better vision than others on how to achieve the goal of a healthier and more just society; from its founder Ralph Borsodi’s book Flight From the City, along with the later Decentralism by Mildred J. Loomis, to current vegan homesteading projects like Ahimsa Village, I find the ideas and praxis of philosophy toward achieving a sustainable society to be very on-target. Unfortunately many others do not yet see how crucial it is for people to be connected to the Earth in a more direct, natural and free way in order for there to be global social-justice, and in order to restore our environment, health, and sanity.

In “close-but-no-cigar” fashion (i.e. missing the crucial point), modern conservationists, scientists, sociologists and radical activists give key ideas for stopping and reversing the destructive ecological & health crisis we face, namely: we need much more decentralization of power, localization of organic food production, and we need much less environmental destruction, pollution, waste and radiation. As good as these ideas are, the critical problem with them is that their version of decentralization, localization and sustainability only go to a certain limited extent (limited within corporate/statist/monetary systemic restraints), and are alternatives accessible only to a relatively narrow segment of the world population. Here I will argue that the decentralist/localization/sustainability movement absolutely needs to go further, i.e. all the way to the universal individual level, in order for us to achieve the significant positive change the world needs. This “extreme” decentralization, localization and sustainable living would not only be more effective, but is in fact the only way to a globalization of equality and personal/environmental health. And it leads to a clear and specific destination: communities of sovereign zero-waste veganic homesteads. That way of life produces none of the environmental/health/life-destruction that is dominant now, and also fosters human equality, well-being and flourishing; more on why this is the real solution will be explained shortly.

The difference in perspective between what most people are offering as solutions and what’s offered here is fundamentally a difference between inside & outside-the-box thinking; the former is limited within the socioeconomic box (the box that is actually the main source of the problems), looking for within-the-system top-down solutions from State policies and programs (or the International Monetary Fund, etc.), rather than bottom-up solutions from autonomous individuals & the Earth’s ecology. This can also be looked at as a collectivist versus individualist way of thinking, though the former is often mistakenly equated with community, and the latter with a selfish isolationist perspective. In reality, collectivism means forced assimilation into a social-system while individualism has the ethical superiority of valuing individual sovereignty, self-responsibility, and voluntary relations.

archived (Wayback Machine)

To embrace veganism and forgo the consumption and utilization of animal products is not an end, but a beginning; a new start affording the practitioner an opportunity to see everyday realities in a different light.

However, to speak of the suffering of non-human animals and the benefits of a vegan lifestyle is often a disheartening situation to the vegan, for typically the first reaction of her audience is to disagree. Opponents of veganism say that the way vegans view human-animal relationships (i.e. radically) is wrong, and that, looming on the horizon, is a severe cost for such blatant societal insubordination. Ultimately, they prophesize, the error of veganism will become obvious and, eventually, the idea thrown away.

In a strange way, however, veganisms’s critics are correct.

Not until one realizes what makes veganism “unreasonable,” will the individual realize the true reasoning behind what it means to be vegan. Not until one questions what it is that depicts veganism as “wrong,” in the eyes of non-vegans will one gain the ability to adequately address the wrongs driving their refusal to accept humanity’s violent and unwarranted treatment of non-human animals. Not until the principles of veganism are applied to the rubric of injustice as a whole will one understand the need for veganism at all.

They are correct because veganism in isolation defeats the purpose for which it is intended.

And so it goes, for the alienation experienced as an effect of breaking social conventions is often enough to make one “question” her commitment to veganism.

As a philosophy, veganism stands in defiance to ideologies touching the core of Western thought. Opposed to the irrational belief systems which establishment institutions socialize people to “accept,” the principles of veganism challenge individuals to confront the dogma they are issued and to construct new ethics and values based on the premises of compassion and justice.

Confronting the existing belief systems, however, is a frightening concept to a society that has voluntarily conscripted itself to the dominant social paradigms of the state. However, as Brian Dominick so skillfully illustrates in the following essay, it is precisely this confrontation that we must agree to make if we are honest in seeking a true assessment of what social liberation has to offer. In the totality of this process, veganism is but one element in the compound structure of social revolution. It is in this light that Brian’s essay shines its brightest. Animal Liberation and Social Revolution is a compact framework designed to assist us as we embark on the endeavor of recognizing what roles compassion, critical thinking, and rationality (ought to) play in our simultaneous deconstruction and transformation of society. Relentless in his quest to set the proverbial wheels of this transformation in motion, Brian presses us to confront the oppressive ideologies we harbor within ourselves and to uncover their linkages to the injustice that pervades every sphere of our existence.

It is Brian’s belief that each of us has been given the tools to draw these necessary conclusions. It makes no difference if you are an anarchist approaching veganism, a vegan approaching anarchism, or neither of the two. All that is required is the willingness to roll up your sleeves, sharpen those tools and start drawing, in a concerted effort, to challenge humanity’s myopic vision of what constitutes a just society.

—Joseph M. Smith

November, 1995

archived (Wayback Machine)

cross-posted from: https://lemmy.blahaj.zone/post/19135787

from the new-breed-of-surveillance-statists dept

cross-posted from: https://lemmy.ml/post/22955142

cross-posted from: https://lemmy.world/post/22488576

Free Territory of Ukraine (1917)

Tue Nov 27, 1917

Image: Two soldiers next to a Makhnovian flag, reading "Death to all who stand in the way of freedom for working people" in Cyrillic. Unknown date and location [Wikicommons]

Makhnovia, also known as the Free Territory of Ukraine, was an anarchist society established on this day in 1917 with the capture of the Ukrainian city of Huliaipole.

The Free Territory was an attempt to form a stateless anarchist society during the Ukrainian Revolution of 1917 to 1921, during which time "free soviets" and libertarian communes operated under the protection of Nestor Makhno's Revolutionary Insurrectionary Army (flag shown above).

As Makhnovia self-organized along anarchist principles, references to "control" and "government" were highly contentious. For example, the Makhnovists, often cited as a form of government (with Nestor Makhno as their "leader"), were ostensibly organized to serve in a purely military role, with Makhno himself functioning as more of a strategist than commander.

The economy of Makhnovia varied by region, from "market socialism" to anarcho-communism in character. Where money was used, production was often organized in the form of worker cooperatives.

The Bolsheviks were openly hostile to the Free Territory. On November 26th, 1920, less than two weeks after the Revolutionary Insurrectionary Army assisted Bolshevik forces in defeating the White Army, Makhno's headquarters staff and many of his subordinate commanders were arrested at a Red Army planning conference to which they had been invited by Moscow, and executed.

Makhno himself fled the region several months later, settling in Paris, France.

• Date: 1917-11-27
• Learn More: en.wikipedia.org, libcom.org, www.marxists.org.
• Tags: #Anarchism.
• Source: www.apeoplescalendar.org

A bio-hacking DEFCON talk on bypassing the gatekeepers of medicine.

Signal boost

cross-posted from: https://lemmy.blahaj.zone/post/18893269

I have recently become involved in the "Trans Housing Network" which was started by xilliah@beehaw.org. I am in the midst of restructuring this into a broader "Trans Solidarity Network", a network of mutual aid communities across the United States. Due in large part to a rapidly evolving political situation in the US trans people are going to have to rely more and more on community to provide aid to them. The government of the US cannot be trusted to provide that aid. Trans people in deep red states may need to escape from them, many of whom do not have the resources to do so on their own. Trans people arriving in blue states will need help finding their feet and accessing care in their communities.

In that vein I am interested in building communities of trans people in localities across the US. You do not have to have anything to be a part of a mutual aid organization. Mutual aid means the community coming together and providing for each other. It means support networks without hierarchy, where your action has a direct impact on the lives of others.

Those with means are important here. Cisgender people can also be part of our mutual aid communities. We need people with a spare room, people with cars, people who can invest a few hours of their week checking in on their community members and giving food and emotional support to those that need it. Don't bother if you're close-minded or you're not open to being corrected on transphobic behavior. We are creating these networks to liberate trans people and protect them from violence. It goes without saying that transphobic people are not welcome, and that a level of scrutiny will be applied to new comers.

This whole thing is an entirely new project that I have been working on since the results of the election were declared. I am following principles of mutual organization and assistance. This is not a charity organization by any means. It is a way for trans people and allies to come together in light of extraordinary circumstances and help each other to be safe and healthy and secure.

The plan I have is (eventually) for communities to be relatively cut off from each other, and to be based around region. Right now in our earliest stages people from all over will be brought together, and as numbers grow will be divided into smaller regional groups. Keeping people geographically close to each other in touch and building networks of communication that extend longer distances. Financial contributions would be person to person, not person to entity to person. If you have money and want to contribute the best way to do so is by joining yourself and becoming a part of this network. I do not have interest in making a formal non-profit or charity organization. This is about private individuals helping each other when the government will not help us (or actively tries to harm us). I am looking for ways that international aid can be provided as well. If you live outside the US you can join the broader mutual aid network but what we need most of all is those who can provide direct assistance.

I am also looking for people who have experience with mutual aid, people who have experience with self-hosted technology, and people who are connected with groups on other social media to promote and spread word about this solidarity network. We need diverse skillsets to provide support to those who need it. Nothing is categorically unhelpful in a mutual aid group.

If you are interested in joining my efforts (which are very early on in terms of development) please message me on Matrix @ladyautumn:chat.blahaj.zone or email me at TransSolidarityNetwork@proton.me.

cross-posted from: https://sh.itjust.works/post/28206695

Came across this site while looking for the manual for the robot dogs now patrolling trump's place, looks like a great source of helpful info.

cross-posted from: https://slrpnk.net/post/15242834

Consider watching this video with FreeTube, a nifty open-source program that lets you watch YouTube videos without Google spying on your viewing habits!

Combined with Libredirect, which automatically opens youtube links in Freetube, it becomes really slick and effortless to use.

(body copied from @ProdigalFrog@slrpnk.net)

cross-posted from: https://lemmy.dbzer0.com/post/31234439

Beefing up the institutions through which the fascists will enact their policies is complicity. Normalizing violence against the people that the fascists intend to target is complicity. Turning over the communications platforms via which people share information is complicity. Discouraging people from the kind of tactics one needs to fight against a fascist regime is complicity. Over the past four years, the Democrats have done every single one of these things.

Stop stress eating & go exercise! Start organizating locally, build mutual support with like minded people. Build resilience & don't give in, our strength is with in our selves not the political class, not the state, not the corporate elites, our selves. Act like it.

cross-posted from: https://piefed.social/post/243781

From r/acab:

FOR IMMEDIATE PRESS RELEASE

September 16, 2024

On September 8, 2024, 26-year-old Rhyker Earl experienced a medical emergency around 8:30 PM. He underwent a severe seizure at home in Demotte, Indiana. His grandmother called 911 for emergency assistance. EMTs from Keener Township Emergency Medical Services and officers from the Jasper County Sheriff's Office responded. While they were on scene, Rhyker was in a postictal state, trying to recover from his seizure. He was confused and agitated, typical symptoms for someone who had just suffered a severe seizure. As Rhyker was trying to put on shorts to go to the hospital for medical attention, he lost his balance and fell into an officer. At that time officers became aggressive, yelling, "you don't treat law enforcement that way." Officers took Rhyker to the ground and handcuffed him face down on the floor. Multiple officers then remained on top of Rhyker while EMTs administered three separate doses of sedatives. Some of the EMTs on scene had responded earlier in the day to a different location when Rhyker had another, less severe seizure. They knew he was undergoing a medical emergency, and they also knew he had asthma. Officers stayed on top of Rhyker for more than 15 minutes, with his face in a pillow. During this time, Rhyker begged for his life and screamed that he couldn't breathe. His pleas, and those of his aunt and grandmother, were ignored. After more than 15 minutes, Rhyker went limp. His aunt noticed that Rhyker was blue in the face and pleaded with EMTs to do something. After an agonizing few minutes, they finally took Rhyker's pulse and realized he was not breathing. Rhyker was taken to the hospital, but it was too late. After tests confirmed Rhyker had no brain activity, life support measures were terminated on September 10th.

National civil rights attorney Ben Crump, along with Indiana attorney Stephen Wagner, have been retained by Rhyker's family to investigate the circumstances surrounding his death. At this early stage there are still many unanswered questions. Why was Rhyker treated like a criminal, not a patient? Why did officers ignore the obvious risks of prone restraint? Why did they ignore his pleas that he could not breathe? The family's attorneys intend to fully investigate this matter and hold all those responsible for Rhyker's needless death accountable.

During this difficult time, Rhyker's family would like to thank all those who have expressed their condolences on the tragic loss of a young father who was loved by many, especially those who attended the candlelight vigil for Rhyker last evening.

Until their investigation is complete, the family and their attorneys will have no further comment.

Stephen M. Wagner WAGNER REESE, LLP 11939 North Meridian Street Carmel, IN 46032 Email: SWagner@WagnerReese.com Mobile: (317) 431-6966
One of the Attorneys for the Family of Rhyker Brian Earl

I don't really have the will or the time to read through long Wikipedia pages or even reading books or similar, which would obviously be a much better, more reliable, more neutral, but also more dry, choice to gain a good understanding of Anarchism.

I have some basic, specific questions that would probably be answered by doing the above, but since I'm not willing to do that (I know, I know), would it be fine for me to ask them in this community?