Showing posts with label video. Show all posts
Showing posts with label video. Show all posts

Monday, April 08, 2013

Out: The Making of a Revolutionary


Convicted of the 1983 U.S. Capitol Bombing, and “conspiring to influence, change, and protest policies and practices of the United States government through violent and illegal means”, Laura Whitehorn, an out lesbian and one of six defendants in the Resistance Conspiracy Case, spent 14 years in prison. “OUT” is the story of her life and times: five tumultuous decades of struggle for freedom and justice.


Produced by Sonja de Vries & Rhonda Collins; 2000; Color; 60 minutes; US; English.


Learn more about Laura Whitehorn here!






on the main Kersplebedeb website: http://kersplebedeb.com/posts/out-the-making-of-a-revolutionary/



Saturday, March 02, 2013

Patriarchy and the Movement, the Video


The above is the video of the February 28 panel on patriarchy in the movement that took place in Seattle at the Red and Black Cafe. Good presentations, laying out the basic ABCs of why anti-patriarchal and anti-racist politics constitute litmus tests for any revolutionary movement, while describing some of the places where movement practice has been woefully inadequate.



Tuesday, February 26, 2013

Mtl Film Screening: Freeing Silvia Baraldini



This Friday at La Belle Epoque in Montreal, join us for a conversation about political prisoners, and a screening of the film Freeing Silvia Baraldini.


Friday, March 1st at 7pm
La Belle Époque
1984 rue Wellington, Montreal, Quebec

This film documents the life of former U.S. political prisoner Silvia Baraldini. Silvia moved to the U.S. as a child, coming of age at the height of the Civil Rights Movement. In the 1970's when hundreds of politically minded people folded back into the comforts of American society, Silvia deepened her commitment to revolutionary anti-imperialist struggle, becoming a national leader of the May 19th Communist Organization. In 1982 she was arrested by the FBI and sentenced to 43 years in prison for her involvement in various acts of resistance, including the liberation of former Black Panther Assata Shakur from prison. She was additionally charged with criminal contempt of court and given another three years for refusing to answer questions to a Grand Jury investigating the Puerto Rican Independence Movement.


Following her arrest, Silvia was one of six women incarcerated at the experimental "High Security Unit" at Lexington prison in Kentucky, a unit established to see if intense isolation and sensory deprivation torture could be used to force political prisoners to renounce their beliefs. While in Lexington, Silvia became ill with uterine cancer; it was only after the unit was closed as a result of protests and legal challenges that she was provided with medical care, eventually undergoing two surgeries and radiation therapy.

In 1999, Silvia was transferred to Italy to serve the remainder of her sentence; she was released on September 26, 2006. Despite the torturous conditions she had been subjected to, she never repudiated her beliefs and never provided the state with any information.

Freeing Silvia Baraldini presents Silvia’s side of the story. This film screening will be in English.



Friday, June 08, 2012

Windi Earthworm, Ragged Clown


Windi Earthworm was an institution of the radical anglo left in 1980s Montreal. A crossdressing openly gay street musician who took it upon himself to educate the public about the Vancouver 5, the genocide of Indigenous peoples, the destruction of nature, and the miseries of life under capitalism, Windi was a frequent performer at benefits put on by the scene. Indeed, generally he was by far the most popular act.

Windi was diagnosed HIV+ in the mid-eighties, and had moved to the countryside by 1986 - and when his health started to noticeably deteriorate, he left Quebec for the West Coast, settling in Victoria, B.C. He died in 1993.

A few years ago i put up a webpage on the Kersplebedeb site - Windi Earthworm Remembered - , which contains Windi's music in mp3 format, some photos of Windi, and some memories about Windi by his friend Michael Ryan. Until recently, it was the only place on the web with information about Windi, or where you could hear his words, in his voice.

Thankfully, and thanks to Claude Ouellette, there is now a second place, where you can also see Windi actually performing - the documentary film Ragged Clown - as Ouellette explains:
Filmed in 1984-1986 as a year-end film school project. I first met Windi in 1976, in Calgary on the 8th avenue mall. My friend D. and I wanted to hitchhike to Vancouver but ended up in Calgary. That first night, when we arrived there with no where to go and no one to contact Windi took us in for the night, at his pad he shared with a visual artist/bus driver lover. I had never met a gay person before. I later found out that this is what Windi would do, bring in wayward youth for the night, feed them and send them on their way. I stayed in Calgary for a few months and would see Windi performing every once in a while, in a skirt but not as a woman, in Calgary, in 1976...I didn't know or realize what he was singing about at the time but I sure thought he was courageous. I then met him again a few years later in Montreal. A few more years later, needing a year-end film school project, I decided to do a portrait of this man who, more than most, lived his life according to his principles. Windi was, of course, full of contradictions, like us all, but somehow that didn't matter with him.

Up on youtube here (or just click on the photo above). A treasure from the history of radical Montreal, of the history of queer Montreal, and great music to boot - really, check it out!





Wednesday, April 11, 2012

David Gilbert's Love and Struggle: the Videos!

Here is the official trailer for David Gilbert's Love and Struggle: My Life in SDS, the Weather Underground, and Beyond, recently published by PM Press. As many of you know, David is an anti-imperialist political prisoner serving a 75-year-to-life sentence in New York State - he has been locked up since his capture in 1981. (For more about David, click here.)

Some comrades of David's put together a youtube video trailer to accompany the book, to give a taste of what it's all about. Enjoy.





There have been book launches and discussion groups across the united states and canada celebrating this book, and also celebrating David and his place in our communities and movements. Below are a few videos of some of these. Worth watching!


Naomi Jaffe introduces the event "Weather Underground Meets Occupy Wall Street" on March 3, 2012 at The Sanctuary for Independent Media in Troy, NY.


Victorio Reyes reads a selection from "Love and Struggle" during the event "Weather Underground Meets Occupy Wall Street" on March 3, 2012 at The Sanctuary for Independent Media in Troy, NY.


Panel at Brecht Forum discussing Love and Struggle; Kazembe Balagoon (standing; facilitator), Kenyon Farrow, Monifa Bandele, Terry Bisson, Alan Grieg, Aazam Otero, Matt Meyer.


If you can think of any other similar videos that belong here, don't be shy, let me know!



Saturday, July 02, 2011

Monday, January 03, 2011

subMedia Riot 2010! Triple Cheeseburger Worldwide Exclusive Interview



This week: 1. Olympic Resistance in Vancouver 2. RBC gets torched 3. They few, we many 4. Talkin' bout a revolution 5. Matthew Morgan-Brown speaks to subMedia (Interview with MMB about being arrested, updates regarding Roger's situation and regarding the police infiltrator, "Francois Leclerc")



Saturday, July 31, 2010

The Sculpture of Exception: The Black Bloc's Interactive Art at the Toronto G20

The Sculpture of Exception: The Black Bloc's Interactive Art at the Toronto G20 from brandon jourdan on Vimeo.


Beka Economopoulos, a member of the Brooklyn-based group Not An Alternative, interprets a moving sculpture by artists at the Toronto G20 using the “Black Bloc” method of sculpting. The piece entitled “The Sculpture of Exception,” ironically turns political theorist Carl Schmitt’s “state of exception” on its head. The state of exception, according to Schmitt, frees the executive from any legal restraints to its power that would normally apply in a given crisis situation or any situation where power needs self-legitimization.

“The Sculpture of Exception” illustrates that collective bodies can also operate outside legal restraints when governments perpetuate crisis through capital consolidation and austerity. The piece draws attention to the possibilities for refusal and non-compliance in the face of such given force and shows a dialectic that forms within this context.



Wednesday, July 14, 2010

Friday, March 05, 2010

A Look Back at the Olympics



Monday, November 23, 2009

Monday, October 12, 2009

Comrades at G20




Because life is better as a music video.



Thursday, October 08, 2009

Newport 63: With God on Our Side



I can't sing "John Johanna" cause it's his story and his people's story - I gotta sing "With God On My Side" because it's my story and my people's story -
- Bob Dylan


The "social patriotism" that had inspired activists in the first half of the sixties came to seem naive or worse, and the radical analysis and uncompromising contempt of songs like "With God on Our Side" more truthful, politically and emotionally.



Friday, October 02, 2009

Assata Shakur: Eyes of the Rainbow



This is the first part of Eyes of the Rainbow, the video interview with Assata Shakur filmed in Cuba in 1997. Shakur was a Black political prisoner, freed by the Revolutionary Armed Task Force in a daring prison break in 1979 - she surfaced in Cuba a few years later, where she had lived as a political refugee ever since.

This video has been put online by the Talking Drum Collective - along with the rest of the movie, and several others about Assata. Check it out!



Sunday, September 27, 2009

Honduras: The siege of Tegucigalpa





Wednesday, September 09, 2009

Thirty Eight Years Ago




thx to Kasama for posting this...



Sunday, April 19, 2009

Ward Churchill On Colonialism as Genocide; Thoughts About




The above is a video recording of Ward Churchill Speaking On Colonialism as Genocide at Concordia University in Montreal last Wednesday, recorded by Maximilian Forte on Vimeo.

i was tabling so i missed the talk, which makes me extra-grateful to have this video available. i certainly don't agree with all of Ward Churchill's ideas, but i find them consistently thought-provoking, and he is at least dealing with the real questions: colonialism, genocide, and how to get out of this mess.

Ironically, it is on the former two of these questions that i find myself reticent to fully embrace Churchill's argument. i'll go into a bit of detail here as to what my reticence is all about. These are painful, and somewhat disgusting, things to discuss, but i think it's important to clarify our terms, because when we're talking about genocide and colonialism, we're really talking about the capitalist present and future. So we can't afford a lack of clarity here.

Drawing on French Maoist-existentialist philosopher Jean-Paul Sartre's 1967 essay On Genocide, Churchill argues that colonialism always leads to genocide, and that all genocides are by their very evil nature equal.

On the face of it, these propositions seem sensible enough, and to take issue with either one seems to be the height of bad taste at best, if not actually skirting with some kind of holocaust denial. Indubitably, the propositions of "always" and "all are equal" have a strategic use, for the most oppressed are routinely described by the oppressor as being those with the least to complain about. So saying "all our experiences are equal" not only has a nice ring to it, it can also serve as an antidote to the racist double-standard consistently applied to the victims of colonialism and genocide.

But is this enough to make it true? i would say not.

Churchill rhetorically compares the Nazi Holocaust with the Conquest of the Americas by Europeans, daring us to say they're different. The reason behind this comparison is easy enough to see - the imperialist consciousness industry routinely holds up the Nazi Holocaust as the greatest evil to ever occur, while denying any genocide ever took place in North America. Hypocrisy beautifully laid to waste in Churchill's own book, A Little Matter of Genocide.

So i grant it, the rhetoric has a strategic logic that cannot be denied.

But does it prove the case? i would argue that the comparison is too difficult to make here, as we're asked to weigh a genocide carried out between peoples (euro-goyim and Jews) who had lived interpenetrated for centuries, using tanks, machine guns and poisonous gasses - i.e. 20th century tech - with a genocide carried out on not one but on hundreds of nations and peoples, by means of primitive germ warfare, cavalry on horseback and primitive firearms. Not only that, but the genocide in Europe against Jews is no longer going on, while the genocide in North America does continue, albeit using primarily psychosocial and economic rather than military weapons.

The historical and technological gap is so great between these two disasters that any comparison is moot. All any honest observer can say is that these are two tragedies that defy the imagination. Clearly it is not a question of better or worse, but of gaping difference which makes detailed comparison meaningless. Not incommensurable in the sense of "lacking a common quality", but in the sense of "impossible to compare".

However, we do have other examples we can choose from. Examples which serve as a better test.

Here in Quebec, we live in a euro-society that is the result of several colonizations, one of which was intra-european: the Conquest of New France, which after decades of brinkmanship and shoving matches occurred in 1763. While most of us have heard of James Wolfe who bested Montcalm on the Plains of Abraham, it is worth also remembering another man, the military commander who captured Montreal: Jeffrey Amherst.

New France was indubitably colonized, and the european people who lived here - some 70,000 christian souls - were certainly changed by the experience. According to Churchill's definition, maybe they even suffered "genocide" - though it's worth pointing out that by my (and most people's) definition they did not. Although a genocidal Durham Report (1839) was commissioned by the British crown after the rebellions of 1837, its proposed forced assimilation was never put into effect aggressively enough to succeed. As for Amherst, as one historian has written of his rule immediately following the Conquest:
Amherst's kindliness to the French civilians was more than a military gesture. He had a warm sympathy for the countryside, an interest in people and the way they lived. "The Inhabitants live comfortably," he observed in his journal, "most have stone houses.... ....

This humane attitude was reflected in his rules for the governing of Canada. As its de facto military Governor-General he established a temporary code ... a program of tolerance and regard for colonial sensibilities...

***

Perhaps most statesmanlike of all was Amherst's recognition of the French law, ... a recognition which permitted change of national loyalty without social upheaval.

[J. C. Long, Lord Jeffrey Amherst: A Soldier of the King (NY: Macmillan, 1933), p. 137, quoted here]

Two-and-a-quarter centuries later, there is still occasional anguish and anxiety over national identity in Quebec, but as a collectivity people can trace their identities and families and culture back to New France in a trajectory that "makes sense", that has integrity, that was never extinguished even as it survived at-times brutal exploitation and repression at the hands of the British.

Churchill raised the important component of genocide meaning that a group is "no longer the same people". This is an essential characteristic, but formulated as such it is open to confusion. No people remains the same people over time, just as no individual remains the same individual, identical today to how you were ten years ago. Indeed, to even create the illusion of remaining permanently unchanged requires ever-increasing social and psychological resources, and eventually proves itself always untenable. Furthermore, none of us - either as individuals, nor as peoples - have even partial control over how we will change, or what things will change us. This is a fact that no appeals to a mythic right to self-determination can broach.

So i would say that genocide is not simply a process that leaves us "not the same people" - because life itself does that - but one that disrupts and extinguishes any thread connecting who we are from who we were. A break that occurs within a discrete period of time. A trauma that inflicts the societal equivalent of grave mental illness, a loss of any sense of self.

The colonization of New France by the British was certainly a crime, and led to immense suffering, but it did not lead to any consistent programme of genocide, nor any such trauma-induced societal forgetting. Those of us (such as myself) who mainly speak and live in english even though we are descended from New France's colonists are not the results of genocide, just of the chance and variety that makes up life.

Today "colonialism" and "genocide" of Quebecois takes the form of having to tolerate our neighbours speaking different languages and practicing different religions, and of not having an internationally recognized state of our own. Whoopedy-doo. Indeed, the only folks here today that claim that genocide is taking place against Quebecois are members of the far right - our local equivalent of the American neo-nazis who claim genocide is being waged against white people there.

It is instructive - keeping in mind Churchill's claim that all colonialism always leads to genocide, and that all genocides are equal - to compare the fate of the French following the Conquest to those other peoples that Jeffrey Amherst was sent to subdue. For in 1763, the very year that New France fell, Amherst turned his attention to the many Indigenous nations that remained sovereign in the Great Lakes region. With the other euro-power in the area vanquished, Amherst considered that these First Nations should now be crushed.

As these belligerent intentions became clear, an international peacekeeping force including warriors from over a dozen nations took action in an attempt to forestall or even turn back the tide of British aggression. Soldiers from the Delaware, Shawnee, Wyandot, Mingo, Miami, Wea, Kickapoo, Mascouten, Piankashaw, Odawa, Ojibwa, Potawatomi, and Huron nations all participated in this effort, knows in our history books as Pontiac's Rebellion.

Smashing these allies and terrorizing their peoples was one of Amherst's first tasks following the defeat of New France. Besides the obvious immediate threat in the Great Lakes region, the spectre of international cooperation against euro-colonialism posed a threat to the settler enterprise across this continent. Amherst's weapon of terror was genocide, and his method was blankets infected with smallpox. Biological warfare, aimed at combatants and civilians alike, in an effort to "extirpate" the Indigenous resistance.

Although the Indigenous nations were not defeated by Amherst's biowarfare - indeed, there resulted a military stalemate and the British crown had to resort to diplomatic and political methods to get what it wanted - the intent and attempt to carry out genocide was clearly present.

i want you to note that although New France was also colonized, i know of no genocidal corollary to the smallpox-infested blankets there.

In other words, not every case of colonization does lead to genocide. It's always an idea at the back of the colonizers' head, but it is not always one acted upon. The relationship between the two is similar to the relationship between smoking and cancer - one does not always cause the other, it simply increased the chances of it occurring.

As to the second proposition, that all genocides are equal, again on a gut-level this feels right, but i fear it can be very misleading. For as political activists, the term "equal" meaning "equally abhorrent" must be distinguished from "equal" meaning "equivalent" or the same. In the lived experiences of the oppressed, differences that lead to different capacities of resistance, different chances of survival, different options of accommodation, are all worth keeping in mind.

Again, to best test the statement, i think examples should be chosen occurring in roughly the same historical epoch and cultural-political matrix. This is a fairly standard method used in science to control for various factors (i.e. make sure they are the same or else equally irrelevant) in order to be able to compare what is essential to the question. Comparing the Vendéens and the Moriori - tragic though each case may be - simply involves too many contextual differences to be meaningful.

i will not compare between various genocides experienced by various Indigenous nations in North America simply because i don't have more than a cursory knowledge, and the nature of the comparison is already extremely distasteful - like comparing different forms of rape or child abuse. Superficially, i will point out that there seems to be a difference between the eventual fate of the Beothuk and of the Lakota, although each certainly suffered (and the Lakota still suffer) genocidal violence on the part of the colonizers. Neither one may be "better", but nor do the two seem identical.

(Indeed, i would guess that in fact i have less disagreement with Churchill than this post may imply. In his talk about thirteen minutes in he himself does differentiate between the colonization of the Marshall Islanders by the Japanese and the genocidal nuclear tests carried out against these people by the united states.)

Looking at Europe, where i feel more comfortable making my point, using Churchill's broader definition i would agree that there have been many genocides, but in human and political terms i maintain that they are far from equivalent.

The Basques suffer colonization to this day, but their experience in Spain and France - horrible though it has been, with death squads assassinating independence activists and aboveground political parties banned - is not "as bad as" - as in not as deadly as, not as politically determining as - the genocide that befell Europe's Armenians or Jews in the first half of the twentieth century.

Similarly, Ireland has been decimated for centuries by English colonialism, often incredibly bloody and murderous in intent. Using the United Nations definition, certainly at certain times a policy of genocide was carried out. But again, the scope of intent, the political centrality of the strategy, and as a consequence the body count at the end, were not of the same order. The Irish people have suffered incredibly at the hands of colonialism, but their experience remains qualitatively different from that of the Armenians, or for that matter the Roma.

None of this is to excuse any genocide. Each case of genocide, indeed each case of colonialism, is an open sore on the body of humanity, and as Churchill so eloquently pointed out, in many places - including North America - genocide remains a crime committed every day with impunity.

But the antidote to the capitalist denial of some genocides is not the liberal insistence that all genocides are equal, or that each and every case of colonialism has resulted in genocide. That's an intellectual shortcut that glosses over some important, and painful, variations within our common human tragedy.

To take such a shortcut, i fear, would lead to our blunting our theoretical tools, and to confusion in distinguishing the different natures of different claims.



Thursday, February 05, 2009

Ville9 mtl-nord (Fredy Villanueva)



Local musicians respond to last summer's police murder of Fredy Villanueva...



Saturday, November 22, 2008

Who's the Terrorist?




Last night i had fun at the documentary film festival, checking out the awesome Slingshot Hip Hop. Here's a music video (with subtitles) by one of the band's featured, the incredible DAM.

Enjoy.