1st Birthday Tutu Cakes

The Black Block - Liberty and Equality occur, Francis Dupuis-Deri, 2009







Francis Dupuis-Deri

is Professor of Political Science University of Quebec at Montreal.

"These radicals are like the watchers who watch the arrival of a new world but, meanwhile, jostle in the world today to clear more space for freedom, equality and justice . Masked, dressed in black and attacking symbols of capitalism and the state, the Black Blocs were pinned in the media as mere "thugs" without a political motivation, or "terrorists." This criticism conceals a complex reality, which dares to interesting effort to better understand the origin of this phenomenon, dynamics, ethics, and political objectives.

Franic Duipuis-Deri paints a more complete panorama of the phenomenon of black bloc tactics in the world and is in the tradition of anarchist direct action. "

This book finally gives the words to the Black Blocs themselves.

p.90:

CLAC (Convergence of anticapitalist struggles) reminds that what may be perceived as "violent" in the West (reversing a fence, breaking a window, throwing a pebble into a policeman ) may seem quite trivial a point of view of resistance movements and protest so-called third world, where political and economic conflicts are much more polarized, where protesters rally often risking their lives and where the use of weapons as machetes and even guns is sometimes considered necessary to avoid being killed by police, soldiers or paramilitaries.

p.104:

According to anarchist anthropologist David Graeber, even more forceful actions of Black Blocs are rather spectacular than actual violence. Sociologist Amory Starr notes in the same vein:

The largest share of the violence that occurs during events perpetrated by the police. The arsenal used by riot police includes batons, chemical weapons, electrical weapons, projectiles , water cannons and stun grenades.

Graeber further contended that if it is the low amplitude of violence that kills anyone who disturbs the elite, because "governments simply do not know how to react to an openly revolutionary movement that refuses to fall in attitudes agreed to armed resistance. " Between the police strapped with a heavy armament and the anarchist wearing a simple hat and a well hidden thin black scarf, which, indeed, seems the most violent? One activist noted, moreover, in a tone puzzled:

But come: a pebble against a helicopter, a stick against an armored vehicle, and they call us violent? In all honesty, it's unmistakable: they are the real butchers, they are the ones whose hands are covered with blood ...

p.110: According to Donatella

della Porta and Sidney Tarrow, two analysts of social movements that led to their assistants some 800 talks on the sidelines of the G8 summit in Genoa, only 41% of the protesters said condemning all forms violence. As part of protests against the G8 summit in Evian in June 2003, 16.7% of interviewed protesters claimed that the damage to the property can be "effective", 40% believed that physical resistance to police may be " efficient "and more than 66% have already responded physically resisted the police or be willing to do it. For its part, this one protester in Washington in April 2000 during protests against the IMF and World Bank say the Black Blocks:

They acted as a decoy to attract the police and the diversion of peaceful demonstrators. In fact, I saw them position themselves between a line of protesters and policemen were approaching. I was really impressed by that. It is through the Black Blocs if I have not been sprayed with pepper spray.

[...] The Black Block anarchists are not violent, unorganized. They defended the crowd throughout the weekend by sending their police tear gas, leaving the action demonstrators who suffocated and dismantling pieces of fence. We should honor them.

A woman living in Boston and has participated in several events, but never resorting to force, and said:

I believe that respect for diversity of tactics is essential. Everyone must do what feels right [...] I am well aware of n to have all the answers about the debate violence / nonviolence and I will not stop people from doing what they want to do: I do not want that kind of power.

The principle of respect for diversity of tactics evokes George Orwell's dictum that 'it is not between violence and nonviolence that spends big difference, but between having or not having the taste power. "

p.115:

course, it is possible to consider that the anarchist ideology is not attractive and prefer the liberal, or even to prefer non-violent political action violent. It is also possible to disagree with the analysis and the political motivations and those and those involved in the black bloc expressed and disseminated on the Internet, in fanzines and magazines anarchists or summarized in one graffiti daubed on a wall: "Capitalism can not be reformed," "Police everywhere justice nowhere," "Peace love and petrol bombs, "" smash false dreamland "," squat the world ". But this should not be an excuse for refusing to understand the ideas and logic of those who participate in the Black Blocs. Say they are simply young apolitical and irrational is the best of intellectual laziness, at worst a lie.

p.117:

Those who participate the black bloc tactic nevertheless generally attribute a clear political direction to their direct actions. This technique allows the use of force if there is, to show viewers that neither private property nor the State, represented by the police, are sacred, and serve the poorest of the system is ready to have its solidarity with them. Even if it is not presented with the thoroughness characteristic of treated social and political philosophy, the logic underlying this type of action emerges from the action itself and the arguments for. This logic can be caught by emotion of politics, economics or strategy, without these four levels are necessarily disconnected from each other.

p.124:

Etienne, who participated in political riots in Europe:

"There is a trick that I mark every time in the riots, the gay side of the case. People, you got the impression that they are partying. Besides, they jump, they dance, it's pretty darn exuberant it's enjoyable. " David Gareb, "having participated in the overthrow of the security perimeter (Summit of the Americas in Quebec) was certainly one of the most exhilarating experiences of my life. Terms such as "exhilarating," "exciting", "orgasmic", "dope" come up repeatedly in interviews with several Barette by Clement rioters French politicians.

This feeling of joy and celebration, that is also found during the French Revolution or during the destruction of the Berlin Wall in 1989, is rooted in politics and emerges in a social context. An affinity group of the Black Bloc in Genoa said their direct action is not only a 'outlet for violent, "because the targets are not chosen randomly.

[...] direct action provides a kind of enjoyment. Let me explain the real violence is that of oppression of the state and capitalism. This oppression is still visible elsewhere: every day we pass a McDonald reminds us that there is exploitation and some are harassed constantly by police, but the balance of power is then to our disadvantage. These situations of exploitation and oppression cause frustrations that drive us to seek an outlet, found in the case.

For Paul, a French man who participated in several political riots, collective confrontation with the police can take his "revenge"

The State violence is daily. It is not as physical violence as riot, but it is present, diffuse, economic, social, institutional, police, and a majority of the people with integrity. The riot is a ras-le-bol, a first response.

A young adult a poor neighborhood of Montreal, who suffered daily harassment by police said: "I'm from the suburbs and the cops do what they want all year and it is silent," he said, adding that "hit a cop This is not violence, it's revenge. " These confessions, very hard, reveal the perceptions of a world of injustice and the need to repair from the usual victims of police brutality in particular, or the system in general. The emotion here is t the heart of the action but it is felt that due to economic and political context in particular, and, as pointed out Maxim Fortin, who signed a study on the actions of anti-capitalist movement in the Americas summit in Quebec City:

Excellent reasons why young people of the slums and ghettos of exercise 'enthusiasm for the methods used by the Black Blocks:

1) They allow them to express their anger physically, either at the location of "system" of the police, the rich, etc..

2) They reduce the possibility of being arrested even if the sanctions will be severe for those who will

3) They allow them to seize certain goods they do not often afford

4) They allow them to take part in a protest without having to get involved in militant networks often alien to their social networks and dominated by activists "white middle-class highly educated" and who often can afford to spend more time in formal activism of organization.

p.131:

Why take direct action against such a system?

Reasons? There are millions. Capitalism produces only reason to revolt against him. Any capitalist production creates pain in my own pleasures the system cost of suffering to people. This world makes you vomit, and the horrors we see daily warrant a response.

These words are clearly in the critical analysis suggests that anarchism capitalism, depicted as a fundamentally illegitimate, since it relies on the principle of an egalitarian and authoritarian hierarchical division between those who run and organize work and production of goods and services and those who work to produce them. [...] For anarchists, the only legitimate economic system is one that has as its primary purpose of ensuring to everyone the satisfaction of basic needs and allows producers to participate directly in decisions concerning the organization of work, production and distribution of potential profits. "The profit before life" in a few words summarizing the guiding principle of the capitalist system. [...] Rather than be offended by the violence of the black bloc and its allies, many people point out the unrelenting violence of the current political and economic system, and disproportion between the violence of some small and others that excessive .

p.135:

Participants in the Seattle Black Bloc e state:

Destruction of private property is not a violent action unless it destroys lives or causes pain. By this definition, private property (especially that of private multinational companies) is in itself infinitely more violent than any action against her.

[...] Launching strikes against symbolic targets has a redemptive effect, but also participates in some propaganda by deed: to destroy the goods or loot allows, first, to openly express his radical critique against some companies in particular and capitalism and consumer society in general and, secondly, to tarnish the sacred aura that surrounds our society in consumer goods.

A Quebecer who took part in several black blocs and say " break a window or a truck attack media is trying to show that material possessions are not important. Several participants were surprised to direct action, moreover, that so many people so easily s'enragent for a few broken windows, while " property does not feel pain ", as recalled some graffiti painted on a wall in Seattle, during the demonstrations of November 30, 1999. But beyond the debate in the alternative media, the message of this propaganda of the deed is usually misinterpreted by the mass media.

p.137:

The Swiss philosopher Nicolas Tavaglione further says that by their actions targeting private or public property, the Black Blocks forcing the elite to say what they feel they have the most value, property or life and human freedom: " riot confronts us with a social choice as old Europe: freedom or safety. In asking this equation, the Black Blocs are the best political philosophers of the time. "

p.138:

Anarchism considers the liberal state, politicians and police who participate in major economic summits as just as illegitimate as the capitalist economic system. Illegitimate because the liberal state and the authority of politicians based on the illusion that the political will of the people can be represented, especially if he has the right to elect its leaders. The election has yet undemocratic, since it does not allow the people to govern, but only to select teachers who will govern in his name. The anarchists then recognize in the words of Jean-Jacques Rousseau, discussing elections in England The Social Contract, explained that " the English people believed to be free, there is much mistaken, there is only so during the election of members of parliament as soon as they are elected, he is a slave, he is nothing. In the short moments of liberty, the use he makes it worth the lost . For anarchists, a person or group of individuals can not represent the will and interests of a group without a significant distortion that favors the representative rather than shown. Simply because they occupy a position of authority, elected politicians have personal interests that do not correspond with those of the people they claim to represent. In addition, experience has shown that political elites are often tied to economic and military elites, when they do not make a direct party. The representation of sovereignty So popular is at best an innocent fiction, at worst a lie aware that vindicates a speech by the esoteric power of an aristocracy which claims to be democratic elected.

Despite its egalitarian discourse, the liberal state remains held in authoritarian and hierarchical.

p.140:

" Violence is the coup de baton, forced labor, hunger, war ... it's the violence, and I do not want to exercise , "said Katy, presents several riots policies in Europe. " I am a pacifist, a non-violent, that is to say that I dream of a world without violence ," said one participant in the Black Blocks Quebec before adding:

But the world in which I live now is not violent and pacifist, so I assume it is legitimate for me to use the strength not to let the monopoly of violence in the state and because the mere disobedience civil peace is merely a victim of power, since you let the police charge you, arrest you, you file.

He concludes, surprisingly, that if " the state has no choice but to use violence, the state leaves us no choice, we also use violence against him. It is the state created by what he has created the Black Bloc .

p.172:

" All those I know and who were participating in black bloc activists are often long. They are somewhat disillusioned as they arrived at al conclusion that peaceful means are too limited and they have the power game. They decided to use violence to avoid being victims . "

p.173:

A worker in Seattle this explains

will Is there no one to take the defense of the anarchists? [...] These young men and young women would rather they not our comrades, and are not saboteurs of our movement? Should we not rather, thank the revolutionary spirits of wanting to express righteous anger and the denial of a globalized social order based on greed, violence and systemic oppression of the majority ? [...] In response to police brutality, non-violence advocated by most organizations has proved totally inadequate. [...] Finally, the protesters were not more the exclusive property of pacifists, environmentalists, unions, religious associations that anarchists. Nobody has the monopoly of the street, and yet as a man of color member of the working class, I consider it an honor for me to have rubbed shoulders during those gray days in Seattle, these young valiant rebels and idealists who understood what that meant the meeting of official figures from around the world to define, in my place and yours, what will our economic future. Young, bold, brave, pure and almost beautiful in its sinister black coats, the anarchist youth took these risks without begging or using the solidarity of anyone of us (because, otherwise, all the disapproved.)

p.177:

I'm not saying that the Bloc will end the world's problems. I am convinced, however, it is useful and important to physically confront the authorities that maintain physically a rotten system, and thus recalling that such action may be conducted.

p.191:

political leaders of the reformist movement are almost incapable of respecting the diversity of tactics because they pursue multiple objectives, the success of their individual careers, politics and media. Equality and freedom implied respect for diversity of tactics in their demonstrations would undermine-believe-they-the power of the organization they lead and, consequently, personal power is exercising. Why ? Precisely because they are reformist and want to be recognized by the state as respectable interlocutors. The spokesmen of reformist organizations therefore systematically condemn the "young thugs" because they think it's one of the surest ways to be levied by the state and the media as partners of interest .

p.198:

remains nonetheless the idea that everything would be better if all the protesters were acting "under control" as clearly expressed Christophe Aguiton, ATTAC, who said "if we could control everything, it would be better." Susan George for his part said that it must "impose totally non-violence in our ranks" for a "disciplined militancy." For those who present themselves as the leaders of this movement, the challenge is to control the base, leaving even act as auxiliary police, which services about institutions activists in Seattle Quebec and elsewhere. In this spirit of control activist associated with that of the police official, Lori Wallach, American lobbyist and director of Global Trade Watch says in interview direct actions on the eve of 30 November in Seattle, "anarchist" wanted to shatter the windows at an event where Jose Bove Roquefort distributed before a McDonald:

We had with us and steel workers Dockers at the impressive size, three to four times larger than the young. We asked them to seize an anarchist that we brought to the police, a union of "teamsters" framing each side. We told the police that the boy had broken a window and he was not with us. "We hate the WTO like him, but we do not break things. Stop him, please. "

p.214:

Obituary: they are police officers who killed demonstrators, not the reverse. In Gothenburg, the police fired live ammunition and severely wounded several demonstrators in Genoa, Carlo Giuliani (who was not dressed in black) brandishing a fire extinguisher to a police vehicle, which has earned for being shot by police with two bullets in the head at close range. The Jeep then drove the police twice on the inert body. Ironically, the next day, the G8 heads of state took ka floor to denounce the "blind violence" of protesters ...; and non-violent reformers, usually so quick to distance itself from "thugs" appropriated without apparent discomfort the memory of Carlo and the enthronement martyr of the common cause.

Shortly before 3 students were killed by police while demonstrating against the World Bank in Papua New Guinea. [...] Those injured or arrested by police or soldiers in the hundreds and more than 10 demonstrators were killed in 2000, 76 in 2001 and 10 in 2002 in the country said in the developing world. [...] Journalists in the West unaware of the killings, which allows them to submit in unison the assassination of Carlo Giuliani as "the death of the first anti-globalization protester of history" (France 2, July 21, 2001.

p.227:

In the street, the battalion of the Black Bloc and citizens in uniform paid by the State embody two worldviews, two conceptions of the human being who once opposed more in a face to face brutal in the extreme left, individuals free and equal, to the extreme right, people obedient and uneven. But the current public discourse confuses thought and misrepresents reality to the point where several demonstrators combine to madness and chaos and the police to freedom and equality. And the audience that this speech will be so well able to deceive and timid cheer to know that supporters of authority and hierarchy, order and law, and still remain masters of the house once dispersed protesters with violence.

What Hgappen To Fakky

PICTURE ME (again!)

Stunned by the gray, his skin sagged and morale indexed time of sunshine, I have dark circles that hold a picket line right in the middle of the figure.

With a wealth of seasonal chocolates assiduously maintained at the cake and the wonderful Parisian light that awakens the complexion so I do not want to have my draws the portrait.

I prefer to watch others do it especially when the image galleries are as subtle as those on his capture Philippe Roucou beautiful silk scarves;

Already a fan of his first series of "Polaroid-scarves" I am again amazed at his lavish scarves.

The creator does succumb skeptics with this second sampling: It demonstrates the sublime dimension which confines the unlikely marriage of the polaroid and silk, and breaks down barriers by offering our neck of wild vocation as an art gallery.

Again the hardest will be to choose its circulation ...

http://www.philipperoucou.com/

I just started a new job (Last week), which explains the lack of attendance here, but by the end of the week I hope to resume a normal rhythm of a few tickets a week ... But back to my two cents on blogs that I love and deserted at this time;)

Mangy Mouse (with luggage in transit ... in each eye!)

What Are Some Good Punk Movies

The big post of earlier this year

Well since you're aware of what I do for lunch, here is the latest speed painting dated. I think I would draw to evolve a bit more, if I have time ..



That one last Thursday, Espionage. After running his contract, he wondered if he should not a little change of air.



He then Friday, portrait.



And from today, Western. To avenge the man who has dispossessed of their land, our hero decides to do justice itself.

as always C & C are welcome.

Samaire Armstrong En Bikini

The promotional flyer is out of

: nous vous pour faire connaître Comptons sur la semaine "exile et Tolérance 2011"!

Notre étant très limité budget de promotion pour cela vous disposez essential element two tools:

• detailed program of the week, downloadable from the link cons
• a pamphlet with an outline of the program sent on request by the Office de Tourisme de Die (Tel April 1975 March 22, 2003 - contact@diois-tourisme.com). This leaflet is also available in German.

Thank you for your support!


Werbeprospekt Das neue ist da!

An alle unsere Freunde und Sympathisanten: zählen wir auf Ihre bei der Werbung für Mithilfe unsere Wanderwoche "Exile & Tolerance 2011".

Since our advertising budget is very limited, so to have two main documents at your disposal:

• the full program that can link to the right can be downloaded here
• a brochure (in French or German) that the Tourist Bureau of you and your friends like sends (contact@diois-tourisme.com)

Thank you for your support!

Women Strip For Free'

Speed noon - 1am


I try to establish a new tradition, the speed painting of the south, in about an hour, given a broad theme and go.

After a long long journey on the sea, he finally has come to a beach, and the city he see May Be A Way to a new life. Done in
≃ 1h.
C & C are welcome.

Hammamet Tunisiagay Crusing Spots

My ERIK HART goes to

It just starts the month of January that my desires have fashion, they already migrated in the spring, I do not know if this is the restocking of very early sites I like or if my body has enough of disguise in spring roll layered for cold weather, but I can not see the sweat in painting, I do not even speak coats and parkas that I'm on the verge of sacrificing by fire!

To wait I immerse myself in the spring collections that begin to bloom on the net. And in that many promising, I just found a real gem, a Creator I did not know but whose entire collection has filed a claim for permanent residence in my closet.

Factory by Erik Hart has existed since 2009 and offers a pointed fashion, modern femininity with a sketch and read the volumes very structured, yet very easy to wear

The architecture millimeter of its parts, the simplicity of the shape and volume very modern conquered me completely.

Factory by Erik Hart SS2011

Mangy Mouse ((en route to his first day at his new job; -))

What Is The Chemical Formula Of Carnauba Wax

For Anarchist Anthropology David Graeber (2006)

Anarchism as a political philosophy, is booming. Foundation of the organization in the global justice movement as they were, the traditional anarchist principles-autonomy, voluntary association, self-management, mutual aid, direct democracy-have come to play this role in radical movements of all kinds in the world .
And yet it had almost no echo in academia. Anarchists often ask anthropologists on their ideas about various ways to organize society on more egalitarian, less alienating. Anthropologists have only one answer for their silence, their silence. And if it were otherwise?


p.112:
I am proposing this reluctantly but relentlessly to naturalize capitalism by reducing it to a matter of commercial calculation (which can claim it is as old as Sumer), the make it imperative. We need at least an adequate theory of the history of labor relations and other employee related. It is, after all, in paid work, not by buying and selling, that most humans today are wasting most of their days, and that's what makes them unhappy. (Thus the Industrial Workers of the World (IWW) were not saying they were "anti-capitalist" although they had been, they went straight to the point and told to be "against the wage system.") The first employee labor contracts that we have seem to concern the rental of slaves. And if our model of capitalism from here? If anthropologists like Jonathan Friedman argue that the old forms of slavery were simply an older version of capitalism, we might as well move-in fact much could easily-that modern capitalism is just a new version of slavery. Rather than being rented or sold by others, we praise ourselves. But it is essentially the same sort of arrangement.
p.114:
In fact the threat this man armed with a stick is omnipresent in our world, most of us have abandoned the idea of crossing the endless lines and barriers it creates, only to avoid having to remember its existence. If you see a starving woman who stands a few meters from a huge pile of food - an everyday occurrence for Most of us who live in town, there's a reason you just can not take a little and give him some. A man with a big stick and you would probably hit. Anarchists, by contrast, have always taken pleasure in recalling his presence. Residents of the squatter community of Christiania, Denmark, for example, have a ritual for the holiday season: they dressed as Father Christmas, take toys in department stores and distribute them to children in the street, party just so that everyone can enjoy the image of policemen beating Santa and snatching toys to children in tears.


p.115:
A surefire way to simplify the social arrangements, to ignore the game incredibly complex perspectives, passions, intuitions, desires and mutual understanding that human life is made, is to establish a rule and threaten to attack any person who contravenes. C'st why violence has always been the favorite resort of stupid people: it is the form of stupidity that it is almost impossible to give an intelligent answer. This is certainly the foundation of the state.

p.120:
anarchist social relations and forms shares are not disposed of all around us. This is especially important that this shows that anarchism is already and always has been a key foundation of human interaction. We self-organize and we practice mutual aid all the time. We have always done.

p.124:
During the demonstrations that preceded the World Economic Forum, a host of important businessmen, press officers of large corporations and politicians, while developing networks of relationships and drinking cocktails at the Waldorf Astoria, claimed discuss ways to reduce global poverty. I was invited to participate in a radio debate with one of their representatives. The task has finally fallen to another activist, but I went far enough to prepare a three-point program that I think would have solved the problem:
- the immediate cancellation of international debt (an amnesty for debts personal may not be a bad idea either, but that's another issue);
- the immediate cancellation of all patents and other intellectual property rights related to technologies for over a year;
- The elimination of all restrictions to freedom of movement or choice of residence in the world.
The rest takes care of itself almost. As soon as he would no longer prohibits the average person in Tanzania or Laos to settle in Minneapolis or in Rotterdam, the governments of all countries rich and powerful in the world certainly decide that nothing is more important than to find a way to ensure that people in Tanzania and Laos prefer to stay. Do you really think they would not find a solution?
The important thing is that despite a rhetoric that wishes ending about "subtle and complex issues insoluble" (justifying decades of expensive research by the rich and their minions well-paid), the anarchist program would probably solve most of them in 5 or 6 years. But, you say, these claims are totally unrealistic! That's true. But why are they? Mainly because these rich men gathered at the Waldorf does not tolerate. That's why we say that are the problem.

p.126:
The fight against child
For anarchists, the struggle against child labor has always been central, understood not as the fight for better wages or better working conditions, but as the total elimination of labor as a relation of domination. Hence the slogan of the Industrial Workers of the World (IWW) "against the wage system." It is a long-term goal, of course. In the shorter term, which can not be eliminated may be limited. At the turn of last century the Wobblies and anarchists played a central role in achieving the five-day week and eight-hour day.
In recent years, social democratic governments in Western Europe have further reduced the work week, for the first time in nearly a century. These changes are insignificant (from 40 to 35 hours per week), but the U.S. it does not even matter. It discusses instead of eliminating compensation and one-half for overtime, despite the fact that Americans now work more hours than any other population in the world, including Japan. The Wobblies are returned with that already in the 1920s, was to be the next step in their program: the week of 16 hours ("the 4-day week, day 4 hours).
Again, this seems unrealistic at first sight, and even foolish. But has anyone done a feasibility study? After all, it was shown that a significant number of hours worked in the United States does its necessary, in fact, to remedy the problems caused by the fact that Americans work too. (Take, for example, jobs such as pizza delivery at night or dog groomer, or women who take care of the night for the children of women in business ... not to mention the endless hours spent by specialists to repair the damage emotional physical and caused by overexertion, injuries, suicides, divorces, murderous rampage, the production of drugs to calm the children ...)
What jobs are really needed, then? Well, for starters, there are many jobs that would disappear, the general view, a net gain for humanity. Take for instance, telemarketers, manufacturers of sport utility vehicles "stretched" or, since there is, the corporate lawyers. We could also eliminate the advertising industry and public relations, send all the politicians and their staff, eliminate anyone who is linked directly or indirectly with organizations of health maintenance (HMO), and we would still be far from essential social functions. Eliminating advertising would also reduce the production, transportation and sale of products unnecessary, since people will always find a way to purchase the goods they want or they need. The radical elimination of inequalities mean that we would no longer require the services of the majority of millions of people currently employed as doormen, private security officers, guards Piso or special forces to intervene, not to mention the military. Beyond that, it should be researched. Financiers, insurers and securities dealers are essentially parasites, but some functions in these sectors can be useful and could simply be replaced by software. One the other, if we identify the work that is really necessary to maintain a comfortable standard of living and environmentally sustainable, and if we redistribute the hours, the program could prove Wobbly perfectly realistic. Especially since it's not as if anyone would be forced to stop work after four hours he likes it or not. Many people love their jobs, certainly more than laze all day (which is why, in prisons, they deprive the detainees of their right to work when they want to punish them), and much more if you would like the eliminated the constant humiliation and sado-masochistic games that inevitably result from the hierarchical organization. It could even be that nobody would have to work more than he wants. Note

secondary
It is true that all this presupposes the complete reorganization of work, a kind of scenario after revolution "which, as I mentioned, is a necessary tool even if only to start thinking about human possibilities, even if the revolution will never take such an apocalyptic form. This raises the obvious question: who will do the dirty work? "A question that always started with anarchists. Peter Kropotkin pointed out long ago that it was a fallacy. There is no reason for there being dirty jobs. If we divided the tasks equally unpleasant, all scientists and engineers should also make known, and then one could expect such as kitchens and self-cleaning robots coal mining are designed almost instantly.

p.131:
Democracy
The first cycle of the new world rising - what the press continues to call, what is more ridiculous, the "anti-globalization - began with the autonomous municipalities Chiapas and culminated with the Asamblea Barreales Buenos Aires and cities across Argentina. I can not tell the whole story here, which begins with the rejection by the Zapatistas of the idea of taking power and their attempt to create a model of democratic self-organization that would inspire the rest of Mexico, the creation of an initiative to their international network (People's Global Action), which was subsequently appealed to the days of action against the World Trade Organization (Seattle) and the International Monetary Fund (Washington, Prague ...) and so on, and finally collapse and the massive popular uprising which, again, rejected the idea that we can find a solution by replacing a group of politicians with another. The slogan of the movement in Argentina, was from the beginning, that is Vayana todos - "they all leave . Rather than a new government, they created a vast network of alternative institutions, starting with popular assemblies to govern each district (the only restriction being that participation can not be employed by a political party ) occupation and management by workers in hundreds of factories, a complex system of barter, and a modern alternative monetary system to sustain them-in short, an endless variation on the theme of direct democracy .
All this happened completely off the radar screen of mainstream media, who did not understand the goal of large mobilizations. The organization of these actions would be a living illustration of what would a truly democratic world, giant puppets in the careful organization of affinity groups and councils for deliberation, all operating without leadership structure, and always based on the principles of direct democracy based on consensus. it was the kind of organization that most people have dismissed as a pipe dream if it had been proposed, but it worked so effectively and that in a city after another, the police did absolutely not know how to react.

p.139:
The real reason behind the reluctance of most scholars consider a village council or sulawesi Tallensi as "democratic" - apart from simple racism, refusal to admit that none of those who were massacred by the West with impunity was less than Pericles-is that their members do not vote. However, it must be admitted that this is an interesting fact. Why do not they? If we admit that a vote by show of hands or by storing a side of the place or the other depending on whether one supports or opposes a proposal, are not incredibly sophisticated methods if they would never have occurred to anyone before some brilliant minds of antiquity does "inventions", then why are they so rarely used? Again, it seems that we have here an example of explicit rejection. Repeatedly, throughout the world, from Australia to Siberia, egalitarian communities have preferred a variant or another of the consensus process.
Why?
I propose the following explanation: it is much easier in a community where everyone knows each other, to achieve what most members of this community want to find ways to convince those who do not follow. Decision making by consensus is characteristic of societies where there is no way to compel a minority to accept a majority decision - either because there are no state with a monopoly of coercive force, or because the state does not deal with decisions of a local. If there is no way to force those to whom the decision of the majority does inappropriate to follow them, then the last thing we want is to take a vote: a public competition where someone will be necessarily seen as a loser. Voting is the surest guarantee of humiliation, resentment, hatred, ultimately, destruction of communities. What appears to be a complex and difficult to reach a consensus is indeed a long process to ensure that nobody is left with the impression that his views have received no attention.


p.148:
"We", whether "the West", the "modern world" or whatever what else, we're not as exceptional as we think, we are not alone in practicing democracy, and in fact, rather than to spread democracy around the world, governments 'Western' spent at least as much time to meddle in the lives of people who have practiced for thousands of years and tell them one way or another, to terminate.
One of the most encouraging about these new anarchist-inspired movements is that they offer a new form of internationalism. The former communist internationalism had beautiful ideals, but in organizational terms were all in the same direction. It became a way for schemes outside Europe and its colonies to learn Western styles of organizations: the structures of the party, the whole drains, bureaucratic hierarchies, the secret police in ... what might be called the second wave of internationalism or, simply, globalization anarchist forms of organization have largely moved in the opposite direction. It's not just the process of consensus: the idea of direct action mass non-violent first developed in South Africa and India, the current networking model was first proposed by the rebels in Chiapas, even the affinity group concept comes from Spain and Latin America. The fruit-and technical-of ethnography could be of immense value if anthropologists were able to overcome their reluctance (even if they are understandable) for their own sordid story colonial times, and if they were to see that on which they sit, not as a guilty secret, but now as a common heritage of mankind.

Why Do Guys Spread Their Legs When They Pee

To start 2011

Laurie had sent me some time ago and earlier this year I am sharing the indispensable for a busy year embroidery and other creative hobbies
The bill of rights and duties of spouses of all women fans of creative leisure (hereinafter called the Man).

Article One: All Men live with equal rights and duties!

Article 2: Everyone has the duty not to moan all the tinkering by Ms. lying around the house.

Article 3: Everyone has the duty not to grumble when Madame has decided not to Throw: skewers, buttons, baskets, ribbons, cardboard boxes, wood, fabric .... (Non-exhaustive list!)

Article 4: Everyone has the duty (and obligation!) Not to affect the business of Mrs. (not you touch not the crate recovered by Madame to light your barbecue! no you touch it in satin cord to tie your tomato plants! not yet you will not touch point in cardboard boxes to store your nails and screws your !!!!)

Article 5: Everyone has the duty to lend all his tools (hammer, nails, screws, clips, .... ) Madame! Ms. reserving the right to requisition any equipment likely to come under his creative hobbies. However it does not benefit from the obligation to return it!

Article 6: Everyone has the duty to marvel at least twenty minutes before each of Madame. Criticism is not part of its remit, it is the duty of praise and congratulations!

Article 7: In any case, the man should refuse to be dragged into a hardware store or arts and crafts on Saturday afternoon. It is strongly advised that it comes from his own initiative.

Article 8: Everyone has the duty to stand up to 6 hours, or 5:30 am on Sunday morning to accompany Madame and all its cargo (which he has previously done the night before or earlier the morning if desired), its market of crafts, creation or Christmas.

Article 9: Everyone has the duty not to stand against all expenses with near or distant relative with creative hobbies, since these do not in any case part of the monthly family budget.

Article 10: The Man does not hold in any intellectual property of his ideas because they will be able at any time be assigned to Mrs. (wooden flower pots .... non-exhaustive list)

Article 11: The creative hobbies as priority agenda of No Rights' absolutely not come into play. He will make himself available, whatever happens, even without warning.

Article 12: The Man will have to find employment outside the home when Mrs. receives her friends in the arts and crafts. However it is permissible if it offers a ladies coffee and refreshments.

It runs on other blogs it http://milleetunepassions.over-blog.fr/

you ladies we are more than print and display

Sylvie

How Many Calories Are In Toothpaste?

Scissors! Peter! Paper! And a Happy New Year!

My head is still in Paris, the stupor that persists in Amsterdam and the body was somehow transported to Provence. These two weeks festivities me buried under mounds of chocolate, champagne buckets and a deluge of delicacies; emerge from this bliss that was more laborious, but after a slumber of two weeks I'm back!

First of all HAPPY NEW YEAR!

Pepsi, the joy, passion and adventures for all insane!

For those who have the moral as Valium, I hope he goes to ecstasy, for those in the portfolio to take anorexic appetite and beautiful curves, for those collect toads they finally embrace the one that really turns into a prince .... Short "Happily ever after 'for everyone!

My first desire of the Year: Child's play makes jewelry, a rhyme-shaped ring, a sharp and original accessories wrapped in simplicity and freshness of a child . I love it!

Runne Jewelry

This designer does not sell on ebay for more money as scarce here is the link to her shop: http://stores.ebay.com/runnie-jewelry-accessories

It also a collection two-finger ring "Tinkerbell" the most insane!

Mangy Mouse

Brent Corriga Free Vid

The Huguenots diols under Louis XIV: A History of strangulation

Introduction du Mémoire de Master II de University of Savoie edited by Fred Meyer
Pierre Muckensturm , September 2010.

Peter is one of our guides. You may send all of its memory on request p.mucken @ free.fr

This thesis aims to investigate how the entanglement, or the attempt to crush Protestant communities south of Dauphiné especially Diois, Diois is broad, the portion of the Diocese of Drôme Die (Trièves, which was also part of this diocese and who had a large community Reformed has been studied in detail by Pierre Bolle in his many publications, see bibliography).
He did not intend to put it specifically in terms of Protestants, analyze their strategies of resistance, or even their heroism or martyrdom, but to identify them at the regional level the main players in the major offensive against Protestantism, whether the powers conferred civil, military or religious, or associations, as the company spread the Faith and before it the spirit of St, and the methods they used to come at the end of the Reformation "to extirpate heresy," formula as the company spread by example. And these powers are many, sometimes competing but often coordinated, and their nesting can sometimes seem intractable.
In the hierarchy of power, we begin by recalling the stewards of the Dauphiné, Pierre Cardin Le Bret and Jean-Etienne of Bouchu, then the bishops, Cosnac Daniel, Bishop of Valence and Die from 1650 to 1687 primarily for the leading role he played against the Huguenots precursor in the destruction of temples, slayer of Protestants in his performance at meetings of the clergy of France. As such it is also considered one of the promoters of the Revocation.
We will examine the role of courts and more specifically that played by the parliament of Grenoble, some chairs (there were up to ten in total) have distinguished themselves by their zeal anti-Huguenot, then that of course justice side with Justice Mage Die, the Seneschal of Crest and Présidial Valencia, whose role is withdrawn from the Parliament of Grenoble, then we will discuss in particular the role of the company to spread the Faith Grenoble, coordinator of the all-out offensive and seems to link all the powers mentioned above: at least two of Speakers of the Parliament of Grenoble, are active members, military leaders have clearly not much to deny them, meetings are often held at and in the presence of the Prince Bishop of Grenoble and the company network, just by Dauphine is impressive, and it can be relayed as needed by the other institutions of the company, in the largest cities of the kingdom. And in the case of Diois the company is informed in detail through its network of parish priests or envoys on opportunities for voluntary or forced conversions, the situation of children who appear vulnerable to conversion, it may organize the abduction, and opportunities to promote or reward the new converts that seem deserving, all succeeding the period of destruction of temples in which she played a hidden but effective.

Limits of the topic and methodology:

Even if there is no such thing as a specific region-specific strategies in Die powers against the Huguenots, and there no specificity in the nucleus itself Dioise Protestant South-Dauphine, we retained all Die - Crest - Bourdeaux sometimes overflowing into the region Nyons as coherent geographical entity forming the subject of memory, which crosses the district has roughly Die today, even if the geographical limits of historical Diois are rather vague (Bourdeaux is sometimes included and we also speak of the country Bourdeaux).
These limits are not only the dissemination of the Reformation in Lower Dauphiné, but also the research methodology: key decisions and judgments about the Huguenots Diois are mainly taken in Grenoble, big business is rarely the responsibility Justice mage or Die Seneschalsy Crest. And
consultation thousands of sheets of procedures and judgments of the Parliament of Grenoble, dozens of books of the company to spread the faith and commandments of hundreds of stewardship of the Dauphine compels people to work sorting by geographic origins of individuals (as could be called victims in the case of subjects of the spread) and these origins are not always specified, instances of non Grenoble rooms separated by territorial entity.
And these consultations do not show any difference in treatment between communities Die, Crest, and Dieulefit Bourdeaux, all strongholds of the reform, individuals are often made in groups of diverse geographical origin, mixing the Huguenots of Dauphiné down.
And this is consistent with what is known about the life of the communities of the era: the Assemblies of the desert for years 1683 - 1688, like the eternal camp in the forest of Saou (August 1683) , together Protestants from around the region. The same groups of emigrants arrested in the present department of the Isere and brought before the criminal court of parliament are from the Dauphiné often variegated: from all the current department of Drome, but often join Huguenots with Gap or Veynes or Languedoc or Montauban.
That said, the city is emblematic of Die for the French Reformation, she had the privilege of hosting one of seven Protestant academies that were the kingdom of France, active from 1604 to 1684, and at the height of the vitality of Reformed community at the time of pastoral visits of Bishop Charles Léberon in 1634 [1] , the Catholic community as a whole was Die on the porch of the cathedral.

Actors:

It is difficult in the context of a memorandum drafted in one year to be exhaustive on all stakeholders of the offensive anti-Protestant and all aspects that it has made, and to exploit the many archival documents collected. Some actors are barely mentioned, as the Jesuits Die, whose number and action are largely symbolic (there were only two long) and other actors such as the Capuchins are ignored for lack of time to treat their action as it deserves. The financial aspects of the struggle against the Protestants are less developed, although there would probably have enough data archives on confiscation and the development of property governed religionists to dedicate a memorial to one academic subject.
Similarly, as it is not possible to treat completely the action of all stewards of the province in matters of religion, we chose to focus on two, Pierre Cardin Le Bret, which according at the time of the Edict of Fontainebleau, during the crucial years from 1683 to 1686 and Etienne Jean Bouchu, often called Bouchu, who have been longest in office, which is also one for which there is more Archives, by far.

Questions of terminology:

It is not always easy to call the undertaking demolition of Protestantism that took place under Louis XIV: The term anti-Protestant persecution is not too strong, but it differs the one we have taken towards ethnic groups or specific geographical origin: there is no persecution of an ethnic group or even a line or a family as such, but a religion, or religious opinion individuals, which are rapidly away from the anger of the government as they provide sufficient evidence of conversion to RCAR and elsewhere strategy of powers is often clearly breaking the family unit, encouraging conversions separated children and women.
authorities of Dauphiné, almost all levels, have systematically tried to eradicate Protestantism (or Reform), for a variety of ways, starting by attacking the symbols, the temples and the signs of ostentatious worship, including the conduct of priests pastors [2] , then the economic pressures are made by professional bans, have increased considerably with the quartering of troops, then it is taken to the children of Protestants by an elaborate system that put the outlawed Protestant marriages and allowed parents to remove virtually all the company of the Propagation of the Faith decided, all accompanied by proselytizing and economic incentives positive, handling with equal success in the carrot over the stick. Following a major offensive against legal persons with the arrests of emigrants and with the waves of death sentences or to the galleys for secret meetings of the years 1688 and 1689, were renewed later. In fact, the collaboration of all institutional powers, civil, religious and military in this endeavor, the magnitude of the action affecting virtually all areas of life made it impossible status Protestant. This prohibition is not merely theoretical by the Edict of Fontainebleau in 1685 (whatever the Edict of Revocation leaves a reserve in the formulation of its final paragraph on "the so-called RPR which will remain in our kingdom") it is not done by the coach or the zeal of all local authorities in the Dauphiné, leaving the choice to two possibilities, a perilous exile or conversion, moreover, rarely sincere. So one might describe this company attempted systematic eradication of the Reformation in Dauphine.

Terminals time:

It was agreed that the submission is made within the period of the personal reign of Louis XIV, that is to say from 1661 to 1715, for consistency. However, in early returns of the episcopate of Bishop Cosnac Valencia needed sometimes (he was named in 1653) and the company policy of propagation of the Faith in Grenoble, one of the major players discussed in this paper , has continuity in its fight against the reform since the 1650s, as some documents be cited prior to 1661. On the other hand, action research fund conversion Dauphine, if it show a great activity in the confiscations and housing authority property of Protestants did not let show list of NC hirelings before 1723 , which is outside the agreed period.
And, not surprisingly, most of the archival material that we found on the depression of the Huguenots indicate intense activity, ranging crescendo early reign of Louis XIV until 1689, repression then not scoring as soon as the effects of the War of the League of Augsburg (From 1688 to 1697) are felt to the point that even the records of the company are spread less vocal after 1689, then a slight recovery of anti-Huguenot in the late 17th century, marked by some new edicts or enactments, and during the War of English Succession from 1701 to 1714 the Protestants of the Dauphine experiencing a relative respite.



[1] Eugene Arnaud, Histoire du Dauphiné Protestants in the sixteenth, seventeenth, and eighteenth century, in 3 volumes, Volume 2 page 326, Bishop Leberon were 40 Catholics to Die.
[2] For a stop Royal June 30, 1664, preserved in the Drôme AD Series D 71.