August 23 2024 Anniversary of the 1922 Founding of Antifa: the Barricades of Parma and L’Ardito del Popolo

     Over hundred years ago this August, the antifascist resistance of Guido Picelli and L’Ardito del Popolo fought a glorious battle for the soul of humankind and the fate of the world against the tide of fascism and Mussolini’s blackshirts in Parma, prelude to the Fascist March on Rome which opened the door to the Holocaust and World War Two, so very like our own January 6 Insurrection which threatens us still with the return of fascism as the Fourth Reich.

    Now as then, and in every generation of humankind, we are defined by how we face those who would enslave us and the darkness within ourselves which threatens to consume us, the flaws of our humanity and the brokenness of the world; in solidarity as a band of brothers and a United Humankind, or subjugated through hierarchies and divisions of elite belonging and exclusionary otherness, as a free society of equals or with fascisms of blood, faith, and soil. As the Oath of the Resistance given to me by Jean Genet in Beirut goes; “We swear our loyalty to each other, to resist and yield not, and abandon not our fellows.”

   For Antifa and the Resistance the Arditi are an important historical ancestor, but also for all who love Liberty, where ever men hunger to be free.

    Here also is a cautionary tale, of the necessity of Solidarity and the dangers of ideological fracture, for the Arditi failed to defeat fascism at its birth for the same reasons Rosa Luxemburg and the Social Democrats of Germany were unable to counter the ascendence of Hitler. This is a lesson we must take to heart and remember in this election as liberty and fascist tyranny play for the soul of America and the fate of the world in the choice between Kamala Harris and Traitor Trump, as factional infighting and ideological fracture threaten to divide and steal the power of the only credible force of resistance to the Fourth Reich and recapture of the state.

     There is a time for debate, the reimagination and transformation of policy and our national identity, and for mau-mauing the flak catchers as Tom Wolfe phrased it; now is not that time. Now is the time for All Hands On Deck, Solidarity, and an Indivisible United Front against the fascist capture of the state, because if we do not win this fight, there be no more political debate and change, only the dictatorship of the gun.

     This I say to my brothers and sisters in struggle for the liberation of Palestine who may withhold the power of their vote without an official policy statement of the Harris campaign and the Democratic Party making the BDS of Israel, regime change in Israel, support of the US for the trial of Netanyahu and his regime as war criminals, and ending seventy years of arming and funding Israeli terror and imperial conquest and dominion of her neighbors part of the question in our election, all policies I support but will not hold a gun to the head of the Restoration of Democracy in America over.

     For over forty years I have fought for our universal human rights imperiled in Palestine, and we must win what we can for her people and end our complicity in their genocide, but if America falls we will win neither the liberation of America nor of Palestine from fascist tyranny.

     We must first be victorious over the enemy and those who would enslave us, and then use the power we have seized to liberate humankind from fascist tyranny.

     When they come for us, as they always have and will, fascists of theocratic state terror, patriarchal sexual terror, and white supremacist terror, let them find not a people divided by fascisms of blood, faith, and soil, but united as guarantors of each other’s humanity as a Band of Brothers, sisters, and others; this, this this.

    To the instruments of fascist tyranny in the pathology of disconnectedness and the terror of our nothingness, to division, abjection, learned helplessness, and despair in the face of overwhelming force, I make reply with Buffy the Vampire Slayer quoting the instructions to priests in the Book of Common Prayer in episode eleven of season seven, Showtime, after luring an enemy into an arena to defeat as a demonstration to her recruits; “I don’t know what’s coming next. But I do know it’s gonna be just like this – hard, painful. But in the end, it’s gonna be us. If we all do our parts, believe it, we’ll be the one’s left standing. Here endeth the lesson.”

Here Endeth the Lesson: Buffy the Vampire Slayer, season seven, episode eleven

Italian

 23 agosto 2024 Centenario delle Barricate di Parma e della Resistenza Antifascista di Guido Picelli e L’Ardito del Popolo

     Oltre cento anni fa, questo agosto, la resistenza antifascista di Guido Picelli e L’Ardito del Popolo ha combattuto una gloriosa battaglia per l’anima dell’umanità e il destino del mondo contro l’ondata del fascismo e delle camicie nere di Mussolini a Parma, preludio della marcia su Roma che ha aperto le porte all’Olocausto e alla Seconda Guerra Mondiale, così molto simile alla nostra insurrezione del 6 gennaio che ci minaccia ancora con il ritorno del fascismo come Quarto Reich.

    Ora come allora, e in ogni generazione dell’umanità, siamo definiti da come affrontiamo coloro che ci renderebbero schiavi e l’oscurità dentro di noi che minaccia di consumarci, i difetti della nostra umanità e la fragilità del mondo; solidale come una banda di fratelli e un’Umanità Unita, o soggiogata attraverso gerarchie e divisioni di appartenenza elitaria e alterità escludente, come società libera di uguali o con fascismi di sangue, fede e suolo. Come recita il Giuramento della Resistenza fattomi da Jean Genet a Beirut; “Ci giuriamo reciprocamente lealtà, di resistere e di non cedere, e di non abbandonare i nostri simili”.

   Per Antifa e per la Resistenza gli Arditi sono un importante antenato storico, ma anche per tutti coloro che amano la Libertà, dove sempre gli uomini hanno fame di essere liberi.

    Ecco anche un ammonimento, della necessità della Solidarietà e dei pericoli della frattura ideologica, poiché gli Arditi non riuscirono a sconfiggere il fascismo alla sua nascita per le stesse ragioni per cui Rosa Luxemburg ei socialdemocratici tedeschi non furono in grado di contrastare l’ascesa di Hitler.

    A questa patologia della discontinuità e al terrore del nostro nulla, alla divisione e alla disperazione di fronte alla forza schiacciante, rispondo con Buffy l’ammazzavampiri citando le istruzioni ai sacerdoti nel Book of Common Prayer nell’episodio undici della settima stagione, Showtime , dopo aver attirato un nemico in un’arena da sconfiggere come dimostrazione alle sue reclute; “Non so cosa accadrà dopo. Ma so che sarà proprio così: difficile, doloroso. Ma alla fine, saremo noi. Se tutti faremo le nostre parti, credeteci, saremo quelli rimasti in piedi. Qui finisce la lezione”.

http://pubs.socialistreviewindex.org.uk/isj99/picelli.htm

https://www.cadtm.org/100-years-ago-in-early-August-1922-the-barricades-of-Parma-repelled-Mussolini-s

Arditi del popolo: Argo Secondari e la prima organizzazione antifascista (1917-1922), Eros Francescangeli

The Italian Resistance: Fascists, Guerrillas and the Allies, Tom Behan

https://www.goodreads.com/book/show/7390558-the-italian-resistance

A Civil War: A History of the Italian Resistance, Claudio Pavone, Peter Levy

 (Translator), Stanislao G. Pugliese (Preface)

Primo Levi’s Resistance: Rebels and Collaborators in Occupied Italy, Sergio Luzzatto, Frederika Randall  (Translator)

https://www.goodreads.com/book/show/23168802-primo-levi-s-resistance

Fighters across frontiers: Transnational resistance in Europe, 1936-48, Robert Gildea, Ismee Tames  (Editors)

Radical Chic & Mau-Mauing the Flak Catchers, Tom Wolfe

    As written in the International Socialism Journal; “In August 1922, just ten weeks before Mussolini seized power, one of the biggest ever confrontations in history took place between fascists and anti-fascists. Led by a Socialist Party MP, Guido Picelli, the local branch of the Arditi del popolo (People’s Shock Troops), a national anti-fascist organisation created in June 1921, had managed to bring together the many different strands of the Italian left.

     For six days 20,000 armed blackshirts threw themselves against the working class of the central Italian town of Parma. This was the only city which had so far held out against fascist attacks, primarily due to strong local traditions of unity.

     The Arditi del popolo, which had arisen in 1921 due to the initiative of workers from different political backgrounds, in opposition to the wishes of many of the leaders of political and trade union organisations, managed to keep the blackshirts in check for over a year, both in the city and the countryside, through an incessant array of defensive and offensive action.

     This movement differed slightly in Parma compared to other areas due to its greater discipline and its technical application of the tactics of armed street fighting. The command structure of the Arditi del popolo had foreseen a huge ‘punitive expedition’ a long time beforehand, and apart from preparing people mentally, also developed a defensive plan and obtained the necessary means to face and repel the enemy. Squad leaders were selected from workers with military experience, and had the task of training other men, while those charged with special services were called upon to keep in contact with soldiers stationed in Parma in order to obtain weapons and ammunition.

     The Labour Alliance, created due to the pressure of the masses, called a ‘legalitarian’ national general strike for 31 July 1922. But the central committee of the alliance, under the influence of social democrat leaders, called it off and ordered people back to work as soon as Mussolini threatened reprisals.3 Events then moved very quickly. Overall the Arditi del popolo, without a party which mapped out a political line and revolutionary objectives to be reached, had exhausted its offensive potential in straightforward counter-attacks against the fascists. In Emilia, Veneto, Liguria and Tuscany, where working class resistance had been greatest, a vacuum had been created among workers due to numerous losses. Linking defensive actions became difficult and areas were repeatedly terrorised by the enemy’s armed gangs; the masses were frequently forced to retreat. But fascism’s victory was not yet complete. There was still one place in Emilia that was resisting–Parma.

     The first contingents of blackshirts arrived on the night of 1-2 August, in lorries which had come from all over Emilia, Veneto, Tuscany and the Marches. They were armed with brand new rifles, pistols and hand grenades, together with a huge amount of ammunition. They were experienced fighters, tried and tested in the tactics of ‘punitive expeditions’.

     They assembled around the station, and the following consuls were at the head of the columns: Arrivabene, Barbiellini, Farinacci, Moschini, Ponzi and Ranieri. The commander-in-chief of the expedition, which quickly rose to a total of 20,000 men, was Italo Balbo.4 Signorile, the police chief of Parma, after having told the local committee of the Labour Alliance that he could do nothing to stop the blackshirts assembling, withdrew his men from the two police stations in the Oltretorrente area, thus giving them a free hand.

     As soon as the news spread of the fascists’ arrival, the local leadership of the Arditi del popolo immediately called a meeting with squad leaders and gave them instructions to build barricades, trenches and barbed wire defences using any material available. At dawn, when the order was given to get the guns out and launch the insurrection, working class people took to the streets–as bold as the waters of a river bursting its banks. With their shovels, pickaxes, iron bars, and all sorts of tools, they helped the Arditi del popolo dig up the cobblestones and tram tracks, digging trenches, erecting barricades using carts, benches, timber, iron girders and anything else they could get their hands on. Men and women, old people and young people from all parties and from no party were all there, united in a single iron will–resist and fight.

     In just a few hours the working class areas of the city started to look like a major battle zone. This area was divided into four sectors: Nino Bixio and Massimo D’Azeglio in Oltretorrente; Naviglio and Aurelio Saffi in ‘new Parma’. The number of squads in each sector was in direct proportion to its size: 22 in Oltretorrente as a whole, six in Naviglio and four in Aurelio Saffi. Each squad was made up of eight to ten men, and their weaponry was made up of model 1891 rifles, muskets, army pistols, automatic revolvers and SIPE hand grenades. Only half of these men had a rifle or musket. All the entrances to squares, roads and alleyways were blocked by defensive structures, and at spots viewed as being tactically important, positions were reinforced by barbed wire and mines were laid. Church towers were transformed into numbered watchtowers. Throughout these fortified zones power passed into the hands of the Arditi del popolo command, which was made up of a small number of workers which had been elected by the squads earlier. These workers were allocated various responsibilities: defence and organisation, provision of food, and first aid. Shop owners and the middle class sympathised with the rebels, and provided them with food and a variety of other goods.

     The fascists opened fire just before 9am. Attacks and counter-attacks continued along the front line throughout the day, without producing any substantial changes in the situation. During the night there was some shooting and minor sorties by enemy detachments, which were identified in the Naviglio through the use of flares.

     The following morning Balbo attacked at the head of a detachment of blackshirts from piazzale della Pilota. Crossing Verdi Bridge they attempted to break through the lines of the Arditi del popolo. But as soon as they caught sight of the first barricades they understood the very grave danger they would have faced if they took another step, so they gave up and retreated. Immediately afterwards the fascists opened fire again from the right side of the river; and from open positions tested our lines with angry fusillades in an attempt to break through. But the defenders of the ‘workers’ citadel’, laying on the ground on the left bank and always under some kind of cover, calmly returned fire and took careful aim-frequently managing to hit a very visible enemy.

     Simultaneously, in ‘new Parma’ offices of professionals who were known to be socialists were ransacked. But the fiercest attacks took place against the Naviglio area which, due to its shape, was the most difficult to defend. After several hours of fighting this entire sector was almost surrounded–blackshirts advanced in tight formations from via Venti Settembre, determined to score a decisive victory. At that crucial moment only one response was possible–come out and counter-attack. Indeed the Arditi del popolo leapt up from their positions singing Bandiera Rossa, and ran towards the enemy. They were heavily outnumbered and one of them, Giuseppe Mussini, a worker, fell dead.     

     But they didn’t stop. Their singing grew louder and the bullets flew from the rifles which were burning in their hands. The fascists were shocked to see this handful of heroes, and imagined that there were who knows how many fighters and weapons waiting behind the barricades, in the trenches and inside houses, so they fell back even beyond Barriera Garibaldi.

     On the third day things worsened again in the Naviglio area. The fascists blocked all routes through to Oltretorrente, all links were severed. All homing pigeons were quickly used up. Finally, after a lot of difficulty, a female worker managed to get through to the Arditi del popolo command in ‘old Parma’ and deliver a message she had hidden in her hair:

     Two more deaths: Ugo Avanzini and Nino Gazzola. Our dispatch rider has been wounded. There is no food, and ammunition is almost exhausted. We urgently need bullets for rifles and revolvers, otherwise we will be forced to retreat to Oltretorrente tonight. We await orders: Sector commander.

     The woman returned with as much ammunition as she could carry hidden in her clothes, along with the following reply: ‘Our orders are to hold your ground even if it means dying. We have faith in you. We’ll find a way of gettting you food and ammunition as soon as possible: Workers’ defence command.’

     We needed to deny our adversary even the smallest of victories, given that the first symptoms of demoralisation were beginning to show. Orders were obeyed to the letter and we kept our positions. Later on communication was re-established with Naviglio, which received ammunition and wheat taken from the local windmill. Operations also began to improve in the Oltretorrente–the requisition and distribution of food, first aid points, field kitchens, patrols, the relaying of information, and the reinforcement of defensive positions. Women took a very active part in all of this, turning up everywhere to lend a hand and to give encouragement.

     In the meantime the authorities had handed power over to the army, which contacted the local committee of the Labour Alliance, ie leaders of the Socialist Party and pro-war and official trade unionists. As these individuals had been unable to openly block the masses’ decision to go to the barricades, so as not to be exposed for what they were, they felt they had been deprived of authority and placed into the background, and therefore agreed to negotiate a compromise, committing themselves to persuade workers to stop their resistance. A socialist lawyer named Pancrazi and police commissioner Di Sero were the link between these individuals and the army commander, General Lodomez.

     The outcome of all this manoeuvring emerged on day five when the army, believing that Socialist Party and trade union leaders represented the masses, or at least were able to influence them, sent a battalion of soldiers into Oltretorrente to dismantle the barricades and trenches, and told people that the fascists would withdraw if people disarmed. But here they found a different kind of authority, effectively that of the masses, in the shape of the Arditi del popolo command. Nobody had thought it necessary to speak to them but they couldn’t be ignored.

     Here was their reply: ‘The trenches mustn’t be touched, as they are a legitimate means of defence for workers and their communities against 20,000 blackshirts who have come here from all quarters.’

     The officers protested, saying that they had their orders, but workers didn’t back down–they had their orders as well! The mood of the soldiers was such that it dissuaded the officers from making a big fuss. After two hours the battalion was withdrawn. Attempts at a compromise had failed, as did this attempt to disarm the workers.

     In the early hours of day six we were informed from reliable sources that the fascist leadership had decided to launch a major attack against Oltretorrente at 3pm. Although we were unable to discover their plans in detail, in any event the command believed that the enemy would focus their efforts on a breach to the left of our lines. It was here that we faced the greatest risk of being outflanked–through the park which runs along the built-up area of Oltretorrente, which could be accessed from the ring-road to the north of the city.

     One of the general rules of war, and therefore of street fighting, is to never leave the initiative to your enemy. And in a situation in which you discover their intentions and the plan of attack, you must foil them by attacking earlier, forcing them to change their entire strategy through a determined and unexpected action.

     Unfortunately we were not able to take the offensive as we did not have enough rifles and ammunition, which had been severely depleted over three days of resistance. It was impossible to get any last minute help from the surrounding countryside, as the fascists had sent patrols into the most notorious areas in order to stop any link-ups with the city.

     However, a massive defence plan was agreed using anything available, which would have involved every one of the enemy in all kinds of fighting to the end. After having called a meeting of the squad leaders, the Arditi del popolo command made a rapid inspection of the entire area. The morale of the masses was very high–it almost seemed as if the news of the blackshirts’ imminent attack had fuelled courage and enthusiasm even further. In armed combat, one of the most important elements of success is belief in victory. And it was interesting to observe that everybody had an absolute ‘belief’–no one had the slightest doubt. Bombs were prepared in houses, along with clubs studded with razor blades, knives and nails, as well as acid bombs. A 17 year old girl waved an axe from the windows of her hovel and shouted out to her comrades in the street, ‘If they come I’m ready for them!’ Containers full of petrol were distributed to women because, according to our defence plan, if fascists managed to get into Oltretorrente, fighting would then take place on a house by house, alleyway by alleyway, street by street basis. No quarter would be shown–inflammable material would be thrown at the fascists, and our positions would be burned and totally destroyed.

     The Arditi del popolo squads were divided into groups of three or four men and deployed in the following fashion: ten along the river bank covering Caprazuzza, Mezzo and Verdi bridges; twelve along the northern flank–stationed on roofs and attics so as to be able to fire on the park. Every worker who had either a firearm or any kind of offensive weapon was deployed in groups at various points, ready to run to where they were needed. Our lookouts followed all the enemy’s movements very carefully.

     The first shots rang out at about 2pm, on the right hand side of the river, and were aimed at Nino Bixio with enfilades at two other areas. A few hours earlier Ulisse Corazza, an artisan and Popular Party councillor (the Catholic party), had presented himself to a squad leader with his own musket, and asked to take part in the fighting alongside the Arditi del popolo. He suffered a serious head wound from a rifle shot, and died a few minutes later. However all of this was intended to deceive the defenders as to the real goals of their plan of attack, as detachments of blackshirts had simultaneously moved on the left of Oltretorrente and had advanced into the park, heading for the city wall. This wasn’t a surprise, as the Arditi del popolo had expected such a move. So fusillades immediately rang out as planned, thus causing the enemy the greatest number of losses possible with the minimum use of ammunition. Although their pressure and aggression were initially very strong, little by little they weakened and a few hours later ceased altogether. The exhortations of their commanders made no difference–it was impossible to advance under the fire of working class snipers. Slowly, using bushes for cover, the blackshirts fell back to their original positions. During the night the fascists limited themselves to a few nuisance shots which had no effect at all.

     On the morning of 7 August our observers noticed columns moving from one point of the outskirts to another in a confused and disordered fashion. This was something new; but it wasn’t possible to immediately understand what was about to happen. The following information reached Oltretorrente: ‘The blackshirts are very unhappy about their losses. Orders given by their leaders are not always obeyed. Panic is spreading.’ This disorder began to increase steadily, until it became generalised. The fascists, who were by this stage no longer in military formation, were roaming about in all directions in a great rush–with no command structure–jumping onto trains that were leaving, onto lorries, bicycles, or going on foot. This wasn’t a retreat, but the scattering of large groups of men who clambered aboard any means of transport they found, or who ran through the streets, or into the countryside, as if they were frightened of being chased.

     Once the news of the fascists’ departure spread, the working class population on both sides of the river rushed into the streets, some carrying weapons, and improvised huge marches in an indescribable explosion of enthusiasm–red flags were hung from the windows in ‘old Parma’. The news of the working class’s victory spread rapidly in the surrounding area, where terrified local landowners abandoned their houses and ran away towards Cremona, as they had heard that the Arditi del popolo were coming.

     The military authorities were worried; they were concerned that as a result of the blackshirts’ defeat the movement could spread out from the city to surrounding areas. This was exactly what the Arditi del popolo command intended, and at that very moment messengers were sent out with an appeal to the working class organisations of Milan and La Spezia. Therefore a state of siege was proclaimed–and the dismantling of trenches and barricades was ordered to be finished by 3pm. The command considered the new situation which the authorities had created, and realised it was materially impossible to stop the army–made up of two local infantry regiments with machine gun and armoured detachments, together with a cavalry regiment and considerable artillery–from gaining control of Oltretorrente, Naviglio and Aurelio Saffi.

     At 3.10pm Colonel Simondetti, after firing a blank from one of the two cannons on Mezzo Bridge, advanced with armoured cars, machine guns and soldiers, occupying all the working class areas and ordering his troops to clear the streets.

     Balbo’s forces had disintegrated–they were nowhere to be seen. On the fifth day a large-scale ‘punitive expedition’ against the working class of Parma had become a disaster. The blackshirts suffered 39 dead and 150 wounded, while the defenders suffered five dead and several wounded.

     Two and a half months later, shortly before the March on Rome, the fascists again discussed the situation in Parma. In his book Diario 1922, published two years ago [1932], Balbo spoke of a meeting which took place in Rome with Mussolini, and of another of the whole Fascist Party leadership:

     One of the issues we still need to settle is Parma. This is the last stronghold of anti-national forces, and acts as both a sanctuary and as moral support for Italian subversion. Mussolini agrees with the plan of action I outlined to him… Any action against Parma must precede any move towards an insurrection.

     Fascist leaders believed that mobilisation for the March on Rome could have encountered some serious difficulties if working class resistance in a strategic point of Emilia Romagna had not been liquidated beforehand. Yet no second attack against Parma was ever attempted. new developments led to sudden changes–fascism, heavy industry and the monarchy had come to an agreement over the so called March on Rome.5

     With hindsight, one can make the following points as regards the events recounted above:

(1) Until this point political and military problems and the theory of civil war had either been undervalued or even totally ignored; yet today we are obliged to treat it as an absolute necessity.

(2) As regards the outcome of this armed revolt, the Italian working class experienced an enormous success with the revolt in Parma–urban fighting won in conditions of great numerical and military inferiority.

(3) Even if the Arditi del popolo had managed to pull the mass of working class people into armed resistance, what was lacking was the preparatory work among soldiers who, given their mood and specific situation, could have been persuaded to show active solidarity with the proletariat. Similarly insufficient and negative were linkages with the surrounding provinces, which broke down in the most difficult moments of the struggle: a co-ordinated peasant movement would have enabled us to have immediately launched an offensive.

(4) The local trade union and social democratic leaders were completely unmasked. Through the use of demagogic language, they hid their real objective of following the needs of the bourgeoisie. While they hypocritically talked about anti-fascism and the masses’ interests, in practice they were betraying these interests by blocking and hampering the spontaneous formation of a united front from below–thus playing into the hands of the fascists. Apart from our technical preparations, the reason behind our success was above all the fact that the working class of Parma had been able to free itself and place its false leaders–the ‘enemy within’ the working class–to one side, thus confronting fascism with its own strongly united forces.

(5) Our party, which was then affected by extremism, failed to understand the nature of the Arditi del popolo and tried to stop our members from individually joining their ranks. In that period the masses were either part of the Arditi del popolo or were their sympathisers. The theories of Bordiga,6 a typical example of a petty bourgeois mentality, had led the party into opportunism and isolation. Through individual communist participation in the Arditi del popolo squads, the party would have been able to influence the whole organisation and to have won the leadership. With detailed preparatory work and membership of reformist trade unions and the army, the party would have been able to direct the movement towards a series of precise objectives, pulling the rest of the masses towards armed insurrection through the Arditi del popolo, stopping the growth of reaction in Italy and changing the course of history.”

     As written by Yorgos Mitralias in the website of the Committee for the Abolition of Illegitimate Debt in an article entitled 100 years ago, in early August 1922, the barricades of Parma repelled Mussolini’s hordes…; “At least during the interwar period, when there was a confrontation between the left and the fascists, it was always the fascists who won. And unfortunately, most of the time without meeting a real resistance. However, there has been one important exception. That of the Italian revolutionary Guido Picelli, who, the first and long before any other, understood what fascism is and what it wants, as well as how it must be fought. This Guido Picelli who beat the fascists when he found them on his way. In Parma of the barricades in 1922. And in the Spain of the civil war in 1937. So, who was and what did he do the man who routed the fascists?…

     At the beginning of August 1922, Parma is the only large Italian city that persist in resisting Mussolini’s squadrists, already on their way to power. The general strike proclaimed after the bloody attack of the fascists against the city of Ravenna, ends before it begins, by the union bureaucracies in disarray before the threats of reprisals of the fascists. But the workers and the people of Parma do not obey and go on strike. Mussolini charges his right-hand man Italo Balbo with crushing the rebellious population of this “Proletarian Bastion” that was the city of Parma. At least 10,000-15,000 armed fascists from all over northern and central Italy rushe to the city ready for the final assault and the bloodbath they promise to its defenders.

     In Parma, Guido Picelli organizes the defense, assigns precise tasks to each and everyone, and implements a meticulous plan of unprecedented urban guerrilla warfare, with successive rows, trenches, ditches, barricades, barbed wire, electric cables, and even improvised minefields, defended by the population of the working-class neighborhoods and the workers of the city under the direction of the 400 more or less armed Arditi del Popolo, those veterans of World War I, whom Picelli has been preparing for combat for 14 months! Those who had weapons fired bullets or threw grenades. The others, old, young, children and especially women, resist with pickaxes, iron bars, stones, crossbars, bricks, boiling oil and… vitriol.

     Taking advantage of the benevolent passivity of the army and the gendarmerie, the fascists attack in successive waves for 5 days, but are always pushed back, leaving dozens of dead and wounded. And while Balbo tries to exorcise the evil by writing in his diary “If Picelli manages to win, the subversives of all Italy will raise their heads again”, the fascists retreat in an indescribable disorder and their leaders decide to put an end to their campaign, accepting their bitter defeat and their humiliation. But, Picelli appeals in vain to the social-democratic, communist and trade union leaders to take advantage of the victory of the antifascists of Parma and to generalize the example of its brave defenders in all Italy. They all turned a deaf ear and turned their backs on him. Three months later, Mussolini became prime minister, fascism came to power for the first time, and began to inspire a host of imitators throughout Europe, including a certain Adolf Hitler. The tragic aftermath is well known…and alas, a century later it has not yet ended!

    Picelli assumes, only for one day (!), the command of the “Garibaldi” battalion of Italian antifascist volunteers, and wins the only victory of the antifascists on the front of the defense of Madrid: at the head of his men, he launches a lightning attack, breaks the fascist lines, enters Mirabueno, takes dozens of Franco’s prisoners and liberates a large part of the highway that connects Madrid to Zaragoza. But, three days later, Guido Picelli dies from a bullet… “in the back at heart level”. A bullet fired from a weapon that does not belong to Franco’s fascists.

    To Guido Picelli are organized three state funerals, in Madrid, Valencia and Barcelona. According to the newspapers of the time, 100,000 people attended the funeral in the capital of Catalonia, including the Soviet consul Barcelona Antonov-Ovseenko, the legendary Bolshevik who led the capture of the Winter Palace during the October Revolution. A year later, the old Bolshevik was shot in Moscow

      Picelli and his “Antifascist United Front”

     The greatness but also the tragedy of Guido Picelli consist in the fact that, at least at the beginning of the 1920s, he found himself virtually alone to fight against the triumphant fascism. The deep reason for this political solitude was that there was almost no one in Italy, but also everywhere else, able to understand what was, what wanted and what represented the absolute political novelty that was, at that time, Mussolini’s fascism and his movement. Thus, the Italian Socialist Party, showing its legalistic illusions, had the brilliant idea of concluding a Pacification Pact with…Mussolini in 1921(!). As for the young Communist party that had just been born, it preferred to excommunicate the so-called “petty bourgeois” who warned against the fascist danger and fought -often with arms in hand- the squadristi, opting instead for the sectarian isolation and the extreme leftism of its then leader Amadeo Bordiga. The logical outcome of the criminal policies of both the Socialist and the Communist parties was that both of them first distanced themselves from and then denounced the popular anti-fascist militia that the Arditi del Popolo tended to become, which for Picelli was only the embryo of the “Red Revolutionary Army” that he himself wished with all his strength because it corresponded to the needs of the anti-fascist struggle and of the workers’ movement.

     The enormous contribution of Guido Picelli to the theory and praxis of antifascism consists, therefore, in the fact that he understood before all the others, what was and what was looking for the Mussolini fascism. That is to say, that fascism had for raison d’etre and also as unique program to destroy -by the most extreme of the violence- all, without the least exception, the organizations of the workers, in order to atomize them so that they cannot resist any more in front of the bosses and the bourgeois State. Here is what he wrote before the “glorious days of Parma”:

     “Fascism, although many have believed in it, has neither spiritual content nor program. Mussolini himself, the leader of the bullies, admitted in an article in the”Popolo d’Italia“of March 23, 1921, that fascism”is not a party, it is a movement”. Its only objective is therefore to defend material interests: The well-fed stomachs of the bourgeois, their well-filled wallets and all that they have stolen from the worker, from the poor.

     But he has a method: blind, ferocious and barbaric violence. It uses it against the proletarian organizations, against the subversive parties, with the sole aim of subjecting the workers to the will of the bosses, of increasing the working hours and lowering the wages, of destroying the collective contracts and returning to the medieval system of supply and demand, and of transforming once again the peasant into a brute and the worker into a slave”.

     Having understood that the hordes of Mussolini’s fascist thugs did not distinguish between the red (communist), white (catholic) and pink (social democratic and republican) political, trade union or cultural organizations of the workers of the cities and the countryside, Picelli drew the only possible political conclusion: Unity of the workers and the victims of fascism, beyond their partisan and other differences! That is, what he himself called “Proletarian United Front”! So, let’s listen to him for one additional reason: because what he says is still relevant today and is not always well assimilated by the left of practically all colors:

     “To the united front of the bourgeoisie we must oppose that of the proletariat. Only with unity can we prevail, since it is obvious that we are a force, a force that today does not impose itself only because it is divided into several small groupings in disagreement among themselves.

     However, the unity itself is certainly not obtained in the political field, and we cannot pretend that whoever follows a precise line renounces his ideas. No. Let each one remain what he is, faithful to his own principles.

     The bourgeoisie does not divide and does not discuss, it kills without mercy. The first commandment of fascism is to kill.

     That is why, for the time being, we must leave aside criticism and polemics that do not lead to anything, forget the old rancor, go down to the common ground of defense and act.

     Polemics divide us, but the common cause unites us.

     Workers of the earth and of the workshops, you who suffer and are pursued, all agree, and unite for the supreme effort!

     Unity is strength!

     Those who today divide the masses are little men, who want to become someone to have the prestige they do not have. They are egoists and speculators, who put their personal interests above those of the community. They play the game of the adversaries and they are traitors.

     The salvation of the proletariat can only be achieved by the development of its own effective forces, by unity.

     In private and public meetings, in councils, in congresses, in the media, we must demand unity by all means. Tomorrow it may be too late. Those who occupy positions of responsibility in the organizations and who, because of their harmful and stupid sectarianism, are obstructing the unity of the proletariat, must be replaced. They must retire and return to the ranks as simple militants. We have had enough with personal questions. Reaction is raging, and everywhere people are dying”.

     But Guido Picelli was not satisfied with being the first to correctly analyze the nature and characteristics of the fascist “phenomenon”, which was totally unknown until then. He did more than that: as the critical situation did not allow the slightest delay, he hastened to apply his theoretical conclusions. Thus, he gave flesh and blood to his “Proletarian United Front”, appointing as his right-hand man the railway anarchist and vice-commander of the Arditi del Popolo Antonio Cieri, who turned out to be a brilliant strategist both during the “Days of Parma” and 15 years later, in the Spanish Civil War, where he also lost his life.

     But Picelli did not only recruit the anarchists. He prepared the ground and made sure that militants of the Socialist, Communist, and Republican parties, and even the Catholics of the Popular Party, the ancestor of the Christian Democracy of the post-war period, would find their place in the front line of his “United Front”! Moreover, many of them died as heroes defending the barricades, as for example the councilman of Parma Ulisse Corraza…

     To better understand the enormous importance of Picelli’s implementation of the “United Front”, it is enough to remember an indisputable fact, the harmful consequences of which continue to influence our lives: It is because both the German Socialists and Communists refused to form their own anti-fascist united front, that Hitler was able to take power with the tragic consequences we know: the Second World Butchery, the Shoah, and even the persistent weakness and impotence of the German working class to leave behind its historic defeat of 1933, in order to better defend itself and claim its rights.

     In fact, at the time when Picelli realized the “united front” in Parma, there was only one other communist leader who proposed the same thing in his country. It was Rosa Luxembourg’s closest companion and first general secretary of the German Communist Party (KPD) Paul Levi [1]. But, like Picelli, Paul Levi did not have the support of his party, nor even of the Third International, which refused to throw all its (enormous) weight against the Italian and German ultra-sectarians and leftists and in favor of two brilliant but solitary defenders of the “Anti-Fascist United Front”. In the case of Paul Levi, the result was also tragic: consecutive defeats and “lost opportunities” that saw the KPD doing each time what was diametrically opposed to what it should do. That is, insurrections close to putschism when conditions were unfavorable (1921), and refusal to attempt the final assault on power when conditions dictated it (1923)…

     It remained for Picelli to draw the final conclusion of his analysis of fascism, that which concerns the practices and means employed to combat the Brown Plague. Given the events that followed and the experiences gained in Germany, Spain and elsewhere to the present day, Picelli’s insight and foresight can only impress even more. Let us listen to him again:

     “Fascism can only be fought with direct action and in the streets, because it is only the logical consequence of the class struggle, which, assuming a violent form, turns into a class war.

     When fascism appeared, the naïve and those of bad faith told the masses: don’t move, it is a transitory phenomenon, a passing storm. The masses obeyed and remained motionless, and this is how the bourgeoisie was able to continue the armed mobilization of its forces. Fascism declared war and, finding no obstacles, it advanced, occupying and destroying our positions.

     The more the proletariat remained motionless, the more it showed itself willing to undergo and bear everything with stoic resignation, the more it bent and the more furious the reaction became. The truncheons and clubs had no scruples. They killed continuously.

     Today, we are counting the terrible consequences of the mistakes made by the naïve and those who, in complete bad faith, contributed to creating an unbearable situation in Italy, acting as traitors.

     We have always affirmed that fascism, from its birth, must be defeated. Descend into the field of violence, since it was the first to do so, adopt the same methods and fight it until it is rendered harmless.

     And instead of that, even those who had been hit were prevented from defending themselves.

     When the proletariat, now tired of suffering and seeing itself dispossessed of everything, created that magnificent defense organization, the Arditi del Popolo, the leaders of the Confederations and the leaders of the various reformist political tendencies hastened to disavow what was the spontaneous proletarian movement, determined by the imperious need to save at least one’s life.

      What are they waiting for to mobilize everywhere? The Arditi del Popolo, or sons of the people, who form the vanguard patrols of the revolutionary movement, of the red army, are already in contact with the enemy. Now it is up to the bulk of our forces to align themselves and prepare to fight”.

     And Guido Picelli concludes his anti-fascist call for resistance and struggle with the following dramatic exhortations:

     “Arditi del Popolo, shout your terrible Basta! All of you standing up as one man and ready to rescue! Workers of different political tendencies, stand up all of you against the law of the baton! Long live the United Front! Long live the Proletarian Liberation Army !”

     Yet Picelli did not simply issue slogans and exhortations. Nor does he blindly trust the improvisations and spontaneity of the masses, however combative and conscious they may be. He knows very well that all this is not enough to face the well armed and well organized Mussolini’s fascists. That’s why he explains and popularizes the lessons of the victorious fight of Parma, highlighting what he himself calls “proletarian technical-military organization”. Here is what he writes:

     “To attack us, the bourgeoisie has not created a party, which would not be sufficient, but an armed organization, its army: fascism. We must do the same. Create our own army in such a way that it allows us to resist and defend ourselves. There is no other way. The haphazard and disjointed defense, done until now, has been useless. To give an example and to prove how only with the support of disciplined forces and concerted actions it is possible to stand up to the adversary, it is enough to think of Parma, which was the only city that was able to repel the fascist troops after five days (…)

     But, in Parma, the Arditi del Popolo were formed 14 months ago, militarily organized and disciplined. In Parma there was a whole patient work of moral and material preparation. That’s why, when the fascist army attacked the city, it found itself, for the first time in Italy, facing another organized and directed army, ready to fight in its trenches and behind the barricades.

     This is why Parma did not fall in August. This is how it is proved that fascism, when it finds before it a “strong obstacle”, stops and gives way.

     Today we are in the middle of a civil war, and this is how the war is fought.

     We are a huge but disorganized force. Once organized and disciplined it would become so powerful that it could destroy fascism, not once but a thousand times. That’s what you have to understand.

      At the moment, we find ourselves in conditions of inferiority because our front is too divided and narrowed. From the tactical and strategic point of view, we know that the more a front is narrowed, the easier it is for the enemy to concentrate his forces there and to break through. That is why our front must be extended, unified, in order to keep the enemy occupied on a wider line.

     We need men with the necessary aptitudes, capable, with an iron will and who, without prejudice of any kind, proceed as quickly as possible, in the big and small cities and in the countryside where possible, to the mentoring of all those who, conscious of the tragic hour and of the historical period that the working class is going through, feel themselves conscious soldiers of the great proletarian cause. Everywhere, according to the possibilities, it is necessary to constitute groups, teams and battalions organically perfect, led by the best elements and in contact with each other by a simple and orderly liaison system.

     Only in this way and after the formation of our disciplined and powerful army, we will be able to resist fascism and render it powerless.

     Whoever still believes today or wants to make believe that he can find the solution in the simple moral action is either deluding himself or betraying.

     Let the Italian proletariat understand the necessity of the red military organization, outside the labor exchanges and the political parties. It is indispensable for the defense and conquest of freedom.

Guido Picelli

L’Ardito del Popolo, Sunday, October 1, 1922

      Picelli and the unity of theory and action

     What impresses in Guido Picelli’s life is his constant and unwavering search for the Unity of theory and action. And his constant refusal of the fatalism and conservatism that characterizes bureaucracies of all kinds. Undoubtedly, these are the main features of Picelli’s life and action that explain why he has never been mentioned in the last 80 years, why he remains unknown or almost unknown even to those who are very familiar with the history of the workers’ and revolutionary movement of the 20th century. Obviously, bureaucrats know how to take revenge…

     Child of the working class districts of Parma and son of a cook, Picelli was destined to become… watchmaker. But he had other projects because from a very young age he loved the arts, and in particular the theater. So he became an actor and traveled around Italy with his itinerant theater companies, when he wasn’t playing in the 2-3 silent films that have come down to us. However, the First World War would radically change his life, as it did the lives of millions of young people in all European countries. Pacifist and anti-militarist as he was, he chose to go to the front as a Red Cross nurse, which did not prevent him from being decorated and promoted to officer.

     Having lived through the incredible butchery of this war, Picelli became radicalized like millions of other young people, but he chose to react differently: he entered the military academy to study the art of war and to prepare himself for the coming class confrontations, since he already believed that “Only one war is legitimate and sacred: the war of the exploited against their exploiters”.

     At the end of the war, Picelli assumes tasks refused by the organizations of the left, in contrast to the fascists who willingly assume them: first, he organizes the young veterans of war, who are physically and psychically mutilated, prematurely aged at their twenty years, crippled, unemployed, poor and despised. So he created the “Proletarian League of the Crippled, the Disabled, the Veterans, the Orphans and the Widows of War”, which promoted not only mutual aid but also “revolutionary self-defense”. And then, in February 1920, he creates in Parma, his “Red Guards” as an embryo of the “Red Proletarian Army” that he wishes to see the day, supported only by some comrades among which his friend Antonio Gramsci. It is thus with these “ Red Guards ” that Picelli succeeds in blocking in the station of Parma, and after armed confrontations that make wounded, trains full of Italian soldiers leaving for Albania to serve the imperialist and colonial politics of Italy.

     Very popular among the people of Parma, Picelli is elected deputy with the Socialist Party but very quickly passes to the Communist Party with which he is again plebiscited. He is 33 years old when he defeats the fascists in Parma, and during the few years that follow until the total prohibition of the parliamentary system by the fascist regime (1926), Picelli escapes-sometimes miraculously- from many assassination attempts, even inside the Parliament! He is arrested and imprisoned several times although he is a deputy of the PCI, he travells all over Italy trying to reorganize the party in difficulty, and continues his efforts to create armed anti-fascist groups. And on May 1, 1924, to protest against the banning of the International Labor Day by Mussolini, Picelli invents another “crazy” action of exemplary resistance: he hoists a huge red flag on the balcony of the Parliament in Rome, provoking a crisis of nerves to the fascists and raising the morale of the antifascists in the whole country. Finally, in October 1926, he is arrested, condemned and deported first to Lampedusa and then to Lipari, and only succeeds in escaping and taking refuge in France, at the beginning of 1932

     Between the Stalinist Scylla and the fascist Charybdis!

     Picelli travels all over France, multiplies the meetings, organizes the immigrant workers and the Italian political refugees, until he is arrested and expelled. He takes refuge in Belgium where he does the same things and from where he is also expelled. After a brief stay in Berlin, just before Hitler’s seizure of power, Picelli finally takes refuge in the Soviet Union, sure that there he could resume his functions within the exiled party leadership, and enter, as promised, the military academy.

     Neither of these things happened. Instead of the military academy Frunze, he is sent to work as an “apprentice” in a bearing factory, and the PCI strongman Palmiro Togliatti ostensibly ignores his calls. Picelli and his wife live in misery, but he does not protest. It is clear that Picelli of the “Anti-Fascist United Front” is, to say the least, “suspicious” in the eyes of the Stalinists who, at that time, implement the criminal policy of “social fascism”. Finally, in 1936, he is fired from his job after the party cell of the factory “tried” him on the far-fetched accusation that during the First World War he had been… “monarchist officer”…

     Meanwhile in Spain the civil war has begun and Picelli now wants only one thing: to fight in the front line against Franco’s fascists. For months, he asks in vain to be allowed to leave for Spain. After many ups and downs, he was allowed to go, and with a false passport, Picelli left the USSR and after crossing Nazi Germany, he arrived in Paris where he met up with former comrades from the time of the Parma barricades, who made no secret of their anti-Stalinism.

     It is thus thanks to them that Picelli meets Julian Gorkin, founder and leader of the POUM, the very anti-Stalinist “Workers’ Party of Marxist Unification” which fights in the first line in Spain with its armed militias against Franco. A few days later, Picelli arrives in Barcelona and meets the Catalan revolutionary and POUM leader Andreu Nin [2], former leader in Moscow of the “Red Trade Union International” (Profitern) and former collaborator of Trotsky. Nin offers him the command of a POUM battalion and Picelli accepts. But, as expected, the news that the legendary anti-fascist Picelli is about to collaborate with Trotskyists and anti-Stalinists mobilize the Stalinist centers that decide to do everything to prevent it. Picelli’s friends and comrades propose him to take command of a unit of the International Brigades, and he, although aware of the risks after his relationship with the POUM became known, accepts. The Italian antifascists of the Garibaldi Brigade welcome him with enthusiasm, but after an intervention of the Stalinists, Picelli is deprived of the command of the brigade, which is done later and only for one day just for the battle of Mirabueno.

     Today, almost 80 years later, the “official” version of Picelli’s death remains that the Italian revolutionary was killed by a bullet fired by the fascists. However, the inconsistencies and contradictions of the so-called “eyewitnesses” of his death have always been eye-opening. If today we finally know the truth, we owe it to the Italian historian and filmmaker Giancarlo Bocchi [3] and the extraordinary and persevering investigation he carried out for years, making the archives of the Soviet secret services in Moscow speak, and also Picelli’s last companions who saw him killed on January 5, 1937, after having received “a bullet in the back at heart level”.

     Three, among many others, eloquent “details” that shed light on this assassination: a few days before Picelli’s death, Soviet fighter planes had attacked the Garibaldi Battalion, killing 6 of its militiamen, and the Stalinists had been quick to spread the rumor that the person responsible for this “mistake” was…Picelli. On the other hand, the Moscow archives consulted by Bocchi, showed that the so-called “eyewitnesses” of Picelli’s death, to whom the “official” version of his death is due, were linked to the infamous NKVD. Finally, the same archives revealed that all the proposals of the high ranking officers, even Soviet ones, of the International Brigades to posthumously honor Picelli with the medal of the Order of Lenin, were strongly opposed by the Stalinists, and more specifically, by the one who was not only Togliatti’s right hand man and Picelli’s sworn enemy, but also a collaborator of the NKVD, on behalf of whom he was snitching on the Italian communists who had taken refuge in Moscow. His name was Antonio Roasio and a secret report from him recalled Picelli’s relations with the POUM leaders, before advising against the award of the highest Soviet honorary decoration to him. By “pure coincidence”, this Roasio was political commissar of the Garibaldi Battalion on the day of Picelli’s death!…

      Epilogue

     Today, when the extreme right and the neo-fascists are raising their heads and making their dangerous presence felt more and more in Europe, in the United States and elsewhere, we believe that there is no one better than Guido Picelli to express pure, revolutionary, and above all, effective and victorious anti-fascism! It is for this reason that the “rediscovery” of Picelli and his work constitutes more than a simple act of justice to a great revolutionary, who remains scandalously forgotten and unknown for 8 decades. Above all, it is an important contribution to the anti-fascist struggle of today and tomorrow, because Picelli has a lot to tell us and teach us about what the Brown Plague is, what it wants and how it should be fought. This year, a whole century after the glorious “Facts of Parma” of August 1922, which could have radically changed the march of contemporary history and also our lives, if the leaderships of the left had followed Picelli’s example in the interwar period, we have a golden opportunity to get to know the “Antifascist United Front” of the people of Parma and to learn from it. Let’s not lose this opportunity for the umpteenth time. This past has surely a future.

Footnotes

[1] Although Lenin declared that Paul Levi was totally right, he did not oppose his exclusion from the party when Levi resigned from the post of General Secretary after finding it impossible to follow the disastrous policy of the great majority of his leadership

[2] Andreu Nin was murdered in 1937 after being brutally tortured by his Stalinist torturers. According to the archives of the KGB in Moscow, opened in 1990, Nin’s murderers acted on the orders of Alexander Orlov, head of the NKVD in Spain, who carried out a personal order from Stalin.”

http://pubs.socialistreviewindex.org.uk/isj99/picelli.htm

https://www.cadtm.org/100-years-ago-in-early-August-1922-the-barricades-of-Parma-repelled-Mussolini-s

Arditi del popolo: Argo Secondari e la prima organizzazione antifascista (1917-1922), Eros Francescangeli

The Italian Resistance: Fascists, Guerrillas and the Allies, Tom Behan

https://www.goodreads.com/book/show/7390558-the-italian-resistance

A Civil War: A History of the Italian Resistance, Claudio Pavone, Peter Levy

 (Translator), Stanislao G. Pugliese (Preface)

Primo Levi’s Resistance: Rebels and Collaborators in Occupied Italy, Sergio Luzzatto, Frederika Randall  (Translator)

https://www.goodreads.com/book/show/23168802-primo-levi-s-resistance

Fighters across frontiers: Transnational resistance in Europe, 1936-48, Robert Gildea, Ismee Tames  (Editors)

August 22 2024 Anniversary of the Battle For Portland

     Four years ago today we fought to liberate Portland from a mass of fascists who had converged from throughout the nation to occupy the city; a force which included organized deniable assets of white supremacist terror like the Proud Boys who are a terror bro group of white male grievance, the Oathkeepers who are an organization of fascist infiltration and subversion agents of highly trained professionals within or allied with police forces and other military and security services, the Gideonite theocratic-fundamentalist Christian Identity cult Patriot Prayer, lunatic QAnon cult adherents, and others which may have included Homeland Security agents in operational command, for several hours throughout the day in front of the courthouse and police station, the Multnomah County Justice Center.

     Every time the Fourth Reich and its agents within the Trump regime tried to seize and occupy our cities, we took them back. The people were victorious in this long and terrible struggle for liberty throughout 2020’s Summer of Fire, which played out in over fifty American cities during sustained Black Lives Matter protests, the founding of Autonomous Zones, and direct actions between Antifa and those who would enslave us, a struggle marked by brutal repression of dissent by police including random shootings of Black citizens and other hate crimes, a Homeland Security campaign of provocation using undercover police officers and their deniable assets among white supremacist terrorists to disrupt and delegitimize the protests for racial justice through arson, looting, and violence, and the random abduction and torture of protestors by Homeland Security in attempts at provocation to capture the narrative and manufacture a pretext for the federal occupation of democratic led cities under martial law.

     Portland was the principal theatre of war between the people of America and a fascist cabal which had seized our government, but it was a struggle waged throughout our nation to define ourselves and choose between futures of liberty or tyranny; a struggle for the soul of America and the freedom of the world. 

      In this the Fourth Reich failed, but we came very near to the Fall of America as a free society of equals, and to fascism there can be but one reply; Never Again!

     As I wrote in my post of August 22 2020, Spectacle and Theatre in Portland: Police Sanction Street Fighting Between Fascists and Antifascists; A staged confrontation was enacted today in Portland as spectacle and guerilla theatre when fascists and antifascists, several hundred to each side, fought in the streets for several hours as the police handled the betting of the onlookers, having beforehand declared presence at the event to constitute consent to mutual fight. In Vegas this is the legal form signed by boxers; I now envision a televised series of sporting events wherein gladiatorial combat and duels of vendetta may be displayed. Just imagine the prize purses for the victorious survivors.

     How thrilling it was for the citizens of Portland to observe Spartacus command a shield wall against the howling barbarians of the white supremacist terrorists and police collaborators and drive them from our streets like a pack of mad dogs. As in the arena of the Roman Empire, the restoration of balance which occurs when the people witness the triumph of good over evil serves to unite us against threatening others, authorize and reenforce versions of history and identity,  and to affirm and elevate the virtue of our community, or so the apologists of imperialism once argued.

     Such partisan conflict has a long and interesting history which is recapitulated in the protests for equality and racial justice which have engulfed every major city in America and many foreign ones now for over eighty days; modern political parties emerged during the reign of Justinian from the fandom of the Greens and Blues, rival factions of the chariot races which were the Roman Empire’s pre-eminent sport. Just as the football hooligans of the ancient world became the conservatives and liberals who claim our rulership now, so will those who have seized our cities in the name of fascism and antifascism seize our political parties and one day govern our nations.

     Before us now unfolds a vision of our political future, and though I celebrate the victory of Antifa and the people over state and fascist terror this reversion of throwing words to throwing stones bodes ill for the long term future of civilization.

      But our choices are defined and limited by the imposed conditions of revolutionary struggle.

     Spectacle is good for business if your goal is to seize governments and influence public opinion and ideology in order to shape the future. We must market our cause if we are to recruit and promote our ideas, and from my perspective as the founder of Lilac City Antifa and a partisan of international solidarity and direct action we must always confront fascism.

     We must resist, beyond hope of victory or even survival, because resistance confers freedom; in resistance we become Unconquered. Each of us who are Unconquered is a Living Autonomous Zone and a seed of change, reimagination, transformation, and rebirth of our democracy, our civilization, and humankind, and thereby we achieve the highest form of human political evolution; a free society of equals wherein the use of force is abandoned and inequalities of power are unknown.

     Our duty of care toward others also compels us to confront injustice as a moral imperative; in the words of a proverb derived from John Stuart Mill’s inaugural speech of 1867 to the University of St. Andrews; “The only thing necessary for the triumph of evil is for good men to do nothing”.

     Both liberty and equality require us to confront and challenge evil in whatever form it may arise, and to protect and defend our universal human rights and all those who are powerless and vulnerable to predation and the use of force.

     Our mission of revolutionary struggle also calls us to question, mock, expose, and confront authority and other inherent evils as acts of transformation and liberation. These four actions, the Primary Duties of a Citizen, are necessary and fundamental to our humanity and to our membership in the community of humankind.

     Yet there are no rules of engagement for the strategies of revolution which make confrontation anything other than the choice of last resort, when all meaningful dialog and negotiation have failed. First because our goal is to abandon the use of force in the realization of a nonviolent society; second because force and violence are seductive and corruptive. We are the good guys, on the side of justice, truth, and mercy, you will say; but everyone thinks that, including our enemies.

     In the balance with this is another truth; all human societies are constructed through violence, all liberation struggle is seizure of power, and all states are embodied violence.

     Remember always the warning of Nietzsche in Beyond Good and Evil; “He who hunts monsters must take care lest he thereby become a monster. And if you gaze for long into an abyss, the Abyss gazes also into you.” Every time I plan an action, I test its merit against this maxim.

     And the consequences of liberty are written in my flesh and in my dreams, for after decades of revolutionary struggle the Abyss has begun to look back at me, and I no longer trust myself to know when I can pull a punch and walk away.

     In the case of theatrical performances such as today’s street fight or in any conflict, we must ask ourselves, whose power is served? As a strategy of authoritarian regimes designed to protect the hegemony of wealth, power, and privilege of elites, divide and conquer has a winning streak as old as civilization, and it is very useful to the service of tyranny for the police to give permission to disempowered and angry young men to fight each other rather than join together to seize the power which has been stolen from them by the state.

     Conflict is often a symptom of the failure to find common interest. Yet if we are to transform ourselves into a society free of coercion and violence, we must build solidarity and obliterate categories of exclusionary otherness, especially with those with whom we disagree.

     To paraphrase Sigmund Freud’s famous quote of 1893; “Civilization begins when we throw words instead of stones.”

      And when the imposed conditions of struggle offer no choice but subjugation or resistance, how then do we seize our power?

     Here again are the Eight Principles of the Art of War. 

     The first lesson of the art of war is Diversion and Surprise. This involves a cornucopia of misdirection, illusion, concealment, and the arts of ambush and improvising channels, traps, and arenas to escape pursuit.

     The second lesson is to Be Unpredictable, and use your enemy’s routines against him to create windows of opportunity. Change your patterns and routines, your playbook, rules, strategies and tactics. Surprise yourself, and the enemy too will be surprised.

     The third lesson is to Seize the Rules; never play someone else’s game, on their terms or by their rules, but on ground and at a time of your choosing. If you become trapped in such a game, change the rules and make it yours.

     The fourth lesson is to Seize Initiative and Control through continuous attack and patterns of action; make the enemy react to you and you will tie up his resources in defense which may otherwise be free to threaten and attack you. Plan ahead of the enemy’s moves, and use patterns and expectations to create dilemmas, openings, ambushes, and traps.

    The fifth lesson is to Seize the Timing, or wrongfooting the enemy. No one can be everywhere at once with equal force, and one must gather maximum force and strike where least expected and where the enemy is weakest. This means luring the enemy into being where you want him to be, such as massing forces where they are useless while exposing strategic targets.

     The sixth lesson is to Seize the Momentum and point of balance when attacked; defend nothing, but neutralize greater force and power through evasion and redirection. The principles of simultaneous counterattack to seize control as momentum, and of continuous attack as conservation of momentum, work together in this as a Doctrine of No Defense or pure counterattack and ambush.

      The seventh lesson is to Embrace Your Fear and use your pain. Why defend when you can counterattack and teach the enemy to fear you? As my father said; “Fear is a ground of struggle. Fear precedes power. So, whose instrument will it be?”

      The eighth lesson is to Seize the Narrative of the conflict, for all conflict is theatre. Who holds the moral high ground wins, as Gandhi taught us when he liberated India through the Salt Tax protest and the newsreels of British soldiers beating an endless column of silent and dignified Indians with sticks which shocked the world and delegitimized colonial authority.

     The last lesson is the same as the first; diversion and surprise.

      All else is timing. 

      These Eight Principles of War which I first learned as a boy from my teacher of martial arts whom I called Teacher Dragon, and have tested since the day I was sworn to the Oath of the Resistance by the great Jean Genet in Beirut 1982, I recommend to all of you now, for all time and where ever men hunger to be free.  

     And remember always, when faced with overwhelming force and impossible odds, Genet’s advice to me on that day which changed the course of my life; “When there is no hope, we are free to do impossible things, glorious things.”      

https://www.portlandmercury.com/blogtown/2020/08/23/28759499/portland-police-stand-by-as-armed-alt-right-protesters-and-antifascists-brawl?fbclid=IwAR0P5UakJmYX89_KRcsiZRXBxMqAZG5A8Rk8W0TcpsjWGwJdYzcufM_duaE

https://www.washingtonpost.com/nation/2020/08/22/portland-police-far-right-protest/?fbclid=IwAR023np0Qu3Ppvj30fiQpTC4dsbZoa7LEmE_7XrJjggv7vTMgSKFoZbXBiM

https://rosecityantifa.org/articles/a22/?fbclid=IwAR1LYUNzKgWiO2NDgNPdG8yqerH2mo8haWN9pvT_lHJ_BTIqsL9d34srD4g

https://www.opb.org/article/2021/08/18/portland-once-again-poised-to-be-battleground/?fbclid=IwAR1iMn3IKLol1IP5uTEMirfwjbZCfj2NYhXuIGp1T4SAo9GAcj8Dlzj5SSc

              Guerilla War, a reading list

On Guerrilla Warfare, Mao Zedong

https://www.goodreads.com/book/show/113625.On_Guerrilla_Warfare

Guerrilla Warfare, Ernesto Che Guevara

https://www.goodreads.com/book/show/153117.Guerrilla_Warfare

Fundamentals Of Guerrilla Warfare, Abdul Haris Nasution

https://www.goodreads.com/book/show/15930141-fundamentals-of-guerrilla-warfare?ref=nav_sb_ss_1_58

Seven Pillars of Wisdom: A Triumph, T.E. Lawrence

Behind The Burma Road, William R. Peers, Dean Brelis

People’s War People’s Army: The Viet Cong Insurrection Manual for Underdeveloped Countries, Võ Nguyên Giáp

          Counterinsurgency Warfare, a reading list

The Petraeus Doctrine: The Field Manual on Counterinsurgency Operations,

Joint Chiefs of Staff Joint Publication 3-24

Conflict: The Evolution of Warfare from 1945 to Ukraine, David Petraeus, Andrew Roberts

The Transformation of War, Martin van Creveld

Counterinsurgency Warfare: Theory and Practice, David Galula

August 21 2024 Joy Versus Rage, Hope Versus Fear, Love Versus Hate: the 2024 Democratic National Convention

     Allegories of Humanism and Solidarity are performed upon the stage of history and the world in the 2024 Democratic National Convention now ongoing, in part designed to reclaim the idea of America as a beacon of hope to the world and our nation as a guarantor of our universal human rights and our parallel and interdependent rights as citizens in a free society of equals, wherein we are guarantors of each other’s rights, and also as authorization of national identity by the great heroes of our time, Bernie, Alexandria Ocasio-Cortez, the Clintons, the Obamas, the Bidens, and the team of Harris and Walz who rise on the tides of history they have set in motion.  

     I hope that this will be an unstoppable Blue Wave of liberty and the dignity of all human beings, that the forces of revolution, adaptation, change, and liberation struggle which they embody will sweep away the old order of fascisms of blood, faith, and soil, the tyranny and terror of the police state and the horrors of imperialism and capitalism written in blood in Palestine where our tax dollars buy the deaths of children, and the elite hegemonies of wealth,  power, and privilege such systems of oppression and division serve.

      As written by Antonio Gramsci in 1924, in a moment very much like our own when fascism began to shadow the world;  “The old world is dying, and the new world struggles to be born; now is the time of monsters.”

     As written by David Smith in The Guardian, in an article entitled ‘America is ready for a better story’: Barack Obama lauds Kamala Harris in rousing speech; “Amid chants of “Yes, she can!”, Barack Obama returned to the scene of past triumphs on Tuesday to pass the mantle of political history to Kamala Harris – and eviscerate her opponent Donald Trump.

     The former US president delivered the closing speech on night two of the Democratic national convention in his home city of Chicago. Obama prompted raucous cheers as he delivered a withering critique of Trump, who succeeded him in the White House in 2017.

     “We do not need four more years of bluster and bumbling and chaos,” he told delegates. “We have seen that movie before and we all know that the sequel is usually worse. America is ready for a new chapter. America is ready for a better story. We are ready for a President Kamala Harris.”

     It was another night crackling with energy in the packed arena as America’s first Black president made the case for the nation to elect the first woman and first woman of colour to the Oval Office.

     Obama was speaking 20 years after he first exploded on to the political stage at the Democratic convention in Boston. That summer, Harris helped host a fundraiser for Obama’s run for the US Senate in Illinois. Four years later, she backed him against Hillary Clinton in the presidential primary, a campaign in which he coined the phrase “Yes, we can!”

     The same chant greeted Obama when he took the stage in Chicago just after 10pm ET on Thursday and embraced his wife, Michelle. But halfway through his speech, Obama broke from his teleprompter remarks to ad lib: “Yes, she can!” The crowd instinctively chanted, “Yes, she can!” in response.

     There was a symbolic echo for Democrats who had come to fear that Obama’s election might be a historic aberration but now sense that it might in fact be Trump who represents the last gasp of a dying order.

     In a nod to his debut at the 2004 convention, Obama, now 63, quipped: “I’m feeling hopeful because this convention has always been pretty good to kids with funny names who believe in a country where anything is possible.

     “Because we have the chance to elect someone who’s spent her whole life trying to give people the same chances America gave her. Someone who sees you and hears you and will get up every single day and fight for you: the next president of the United States of America, Kamala Harris.”

     The crowd roared its approval. Obama went on to pay tribute to outgoing president Joe Biden, who was not present, having delivered a valedictory address on Monday. “History will remember Joe Biden as a president who defended democracy at a moment of great danger,” he said. “I am proud to call him my president, but even prouder to call him my friend.”

     The torch has been passed, he continued, but “for all the rallies and the memes”, the race for the White House remains tight. He suggested the people who will decide the election are asking a simple question: who will fight for them.

     Obama opined that Trump, the Republican nominee, is not losing sleep over that question and highlighted his successor’s age – a point he might not have made if 81-year-old Biden were still in the contest.

     “This is a 78-year-old billionaire who hasn’t stopped whining about his problems since he rode down his golden escalator nine years ago,” he said. “It’s been a constant stream of gripes and grievances that’s actually gotten worse now that he’s afraid of losing to Kamala.

    “The childish nicknames and crazy conspiracy theories. This weird obsession with crowd sizes.” The crowd erupted. “It just goes on and on. The other day, I heard someone compare Trump to the neighbour who keeps running his leaf blower outside your window every minute of every day. From a neighbour, that’s exhausting. From a president, it’s just dangerous.”

     Trump sees power as nothing more than a means to his ends, Obama said, accusing the former president of wanting another tax cut that would help his rich friends and of killing a bipartisan immigration deal because trying to solve the problem would hurt his campaign.

     When delegates began to boo, Obama offered an old refrain: “Do not boo. Vote!”

     Obama, whose breakthrough speech in 2004 had argued that there is not a liberal America and conservative America, only a United States of America, then took Trump to task for deliberately trying to turn Americans against one another.

     He went on: “Most of all, Donald Trump wants us to think that this country is hopelessly divided between us and them; between the ‘real’ Americans who of course support him and the outsiders who don’t.

     “And he wants you to think that you’ll be richer and safer if you will just give him the power to put those ‘other’ people back in their place. It’s one of the oldest tricks in politics – from a guy whose act has gotten pretty stale.”

     Notably, Obama did not dwell on a topic that was central to Biden’s candidacy: the notion that Trump poses an existential threat to democracy.

     But he did draw a vivid contrast between Trump and Harris, describing her as “ready for the job” and “a person who has spent her life fighting on behalf of people who need a voice and a champion.

     “She had to work for what she’s got, and she actually cares about what other people are going through. She’s not the neighbour running the leaf blower – she’s the neighbour rushing over to help when you need a hand.”

     He praised her plans to solve America’s housing crisis, limit out of pocket healthcare costs, make college more affordable and look out for essential workers.

     Obama also urged Democrats to show empathy to political opponents. “We need to remember that we’ve all got our blind spots and contradictions and prejudices; and that if we want to win over those who aren’t yet ready to support our candidate, we need to listen to their concerns – and maybe learn something in the process.”

     The former president had been introduced by Michelle, the former first lady who delivered the most famous line of the 2016 convention when she said: “When they go low, we go high.” This time she electrified the hall with a new willingness to go after Trump.

     She said: “For years, Donald Trump did everything in his power to try to make people fear us. See, his limited, narrow view of the world made him feel threatened by the existence of two hard working and highly educated, successful people who happen to be Black.”

     Michelle also taunted Trump for his reference on the campaign trail to “Black jobs”, which he claims are being taken from Black people by migrants crossing into the US. “Who’s going to tell him that the job he’s currently seeking might just be one of those ‘Black jobs’?” she asked, sending the crowd wild.

     Tuesday night also witnessed a roll call of delegates confirming the nomination of Harris and running mate Tim Walz, both of whom held a rally in Milwaukee in the battleground state of Wisconsin.

     In a speech to the convention Harris’s husband, Doug Emhoff, said he “just fell in love fast” with her, adding that she finds “joy in pursuing justice” and “stands up to bullies”.

     Bernie Sanders, an independent senator for Vermont who ran for the Democratic nomination in 2016 and 2020, set out a policy wish list including getting big money out of the political process, guaranteeing healthcare to all as a human right and raising the minimum wage. “I look forward to working with Kamala and Tim to pass this agenda,” he said.”

      As written by Emma Brockes in The Guardian, in an article entitled Joe cried, Kamala cried and so did I. Can this be the Democrats putting on a better show than Trump ever did?; “He looks perkier,” said my nine-year-old, passing the screen as I watched footage of Joe Biden speaking on the first day of the Democratic national convention in Chicago. The president did, indeed, look perkier, borne aloft by the gratitude of 23,000 people in the hall and the millions beyond it for the fact he is no longer seeking re-election. By itself, this moment would have lifted the occasion above the norm. But the Democratic convention this year is so uniquely dramatic, so unprecedented in US history, that it rivals and possibly outstrips even President Obama’s nomination in 2008. And Biden’s heart-wrenching appearance was just the beginning.

     “When we fight, we win,” said Kamala Harris in her opening speech on Monday and there it was, that strange moment of realisation that what she was saying might actually be true. Strange because it’s the kind of thing Democrats always say and that, in recent years, has been accompanied by a terrible wah-wah downward arpeggio on the trombone. Limp, disorganised, outshone by Donald Trump; that had been the campaign to date. The speed of the turnaround and the sheer force of the narrative that now propels Harris forwards, has unleashed a psychic energy so strong that on stage in Chicago it practically gave off sparks. Democrats have the scent of blood in their nostrils and thank God, they’re finally chasing it.

     Watching footage from the first two days, I kept thinking of Joan Didion’s biting piece about the 1988 presidential race, in which she remarked on the emptiness of staged political events. Reporters, she observed, like to cover a presidential campaign because “it has balloons”. You know what she means, which only makes the genuine emotion witnessed in Chicago this week all the more thrilling. So rare is it for balloon-based political events to do anything other than bore or depress, that when one does, it lets loose not only a primary giddiness, but a second-tier hysteria triggered by incredulity at the presence of the first.

     And so it was here, in the form of wave after wave of what felt like history. President Biden, smiling, rueful, apparently much more cogent now that the need to perform has been removed, and deeply touching in his ability to do that rarest of things, act for the collective good at his own expense. The alleviation of anxiety in the audience even allowed for the return of some of that old Biden charisma. It was emotional! Friends on the east coast stayed up late watching, and cried. I cried! Harris, in the audience, had tears in her eyes, and Biden himself was emotional as he was led off stage by his daughter. The political obituaries in the US press the next day were elegiac, sentimental, all the things that would’ve been undone had he stayed in the race. Evan Osnos in the New Yorker called Biden “a man whose career describes a half century of American history”, and that was the feeling – a real “thank you for your service” moment.

     Biden left it to younger Democrats really to go after Trump, and boy, did they. On the first day, congresswoman Jasmine Crockett of Texas called Trump “a 78-year-old lifelong predator, fraudster and cheat” who “cosies up to his role model, Vladimir Putin”. On the second night, Michelle Obama, after the years-long failure of her mantra “when they go low, we go high”, came up with an absolute corker, referring to Trump as the beneficiary of “the affirmative action of generational wealth”.

     She gave high praise to working mothers – the kind of “unglamorous” labour that holds the country together – while her husband got a huge laugh off Trump’s “weird obsession with crowd sizes”. It was a throwback to the good old days of humour and levity in a party long mired in depression and panic. “Who’s going to tell him that the job he’s currently seeking might just be one of those Black jobs?” said Michelle and the crowd erupted.

     What struck you about all this was the way in which it seized for Democrats a dynamic that has lately been the reserve of Republicans. Trump’s success is a side-effect of his pure entertainment value and the fact he is “disruptive” in a way that, for large numbers of his followers, is simply a fun thing to be part of. Now that same sense of drama and disruption animates the other side. People at the convention chanted “USA!” while Hillary Clinton – for whom this moment must be bittersweet – graciously talked up Harris and generational unity came in via the rallying cries of Alexandria Ocasio-Cortez and the Bernie Bros.

     No successful production can do without at least a little hokiness, and here it was in the form of Doug Emhoff, in line to be the first “second gentleman”, should his wife win the White House, on stage doing his lovable dork act. Emhoff, with much aw shucks self-mockery, even described the first time he rang Harris to set up a blind date. It felt like a flex: look at this married couple who actually love one another compared with those estranged freaks on the other side.

     There were notes of caution and warnings against complacency. The stakes are so much higher now that we know who Trump is, and that, like a squirrel cornered in an attic, his desperation if elected is liable to lead to attack. But there was, this week, also a sense of let us enjoy the sense of glamour, and excitement, and youth, and – yes, hope – of this moment before we get to the terror of the next few months and the actual election.”

Rep. Alexandria Ocasio-Cortez full speech at 2024 DNC

Sen. Bernie Sanders full speech at 2024 DNC (Aug. 20, 2024)

2024 DNC: Michelle Obama’s full speech

Former President Barack Obama’s full speech

Hillary Clinton speaks at Democratic National Convention

Day one of the Democratic national convention in Chicago – in pictures

Democratic national convention: the best images from the second day – in pictures

https://www.theguardian.com/us-news/gallery/2024/aug/20/democratic-national-convention-day-two-pictures

‘Yes she can’ and the ‘comeback’ of hope: six key takeaways from day two of the Democratic convention

https://www.theguardian.com/us-news/article/2024/aug/20/dnc-speaker-obama-sanders-takeaways

Bernie Sanders stresses healthcare and ending ‘horrific’ Gaza war in speech

‘America is ready for a better story’: Barack Obama lauds Kamala Harris in rousing speech

https://www.theguardian.com/us-news/article/2024/aug/20/barack-obama-speech-dnc-kamala-harris

Letters from an American, August 20, 2024

Heather Cox Richardson

August 20 2024 Four Centuries of Slavery and Resistance in America Begin

    On this day in 1619 over four centuries of slavery and Resistance began in America with the first slave auction, and no human being has been truly free or equal here since, for we are all possessed by the legacies of our history as shared national trauma.

     We must bring a Reckoning for this pervasive evil, central to the Original Lie which founded America as a free society of equals on paper while remaining one of masters and slaves in fact, in the reimagination and transformation of humankind through changing the systems of unequal power that have shaped us to things of fear, power, and force, in the centralization of power to authority and to elite hegemonies of wealth, power, and patriarchal white privilege through divisions and hierarchies of belonging and exclusionary otherness, and through seizures of power in revolutionary struggle and the solidarity of The Wretched of the Earth from the carceral states of force and control which create and are created by elites as instruments of power.

     Let us bring, after four centuries of inequality and the state as embodied violence and systemic white supremacist terror, an American Revolution.

     As I wrote in my post of August 31 2021, 401 Years of Slavery and Resistance in America, and Counting;  One of the most important reckonings we must have with ourselves and our history is the four hundred and one years of slavery and resistance in America which this August marks.

     Both the content and context of this issue and its discussion has and will continue to shift and realign for as long as there are humans to interrogate the meaning and consequences of inequality and racism; I propose merely that we must make this central question of American identity and values a national priority in politics and education, and in the practice of our daily lives.

     To quote the ACLU newsletter of last year for August; “Four hundred years ago this month, more than 20 enslaved Africans arrived in what was then the British colony of Virginia. To mark the anniversary of the beginning of slavery in America, The New York Times launched a major initiative called The 1619 Project. Through a special issue of the New York Times Magazine, along with a slew of other resources, the project centers slavery in our national narrative, tracking how the legacy of that brutal institution continues to manifest in every aspect of American life.”

     As I wrote in my post of December 5 2020, Whose Story Is This? Prologue to My Revised Modern Canon of Literature for 2020; We are the stories we tell about ourselves, to ourselves and one another. So it becomes important to ask of our stories and representations, whose story is this?

     I call this the Narrative Theory of Identity, and my intention is that it serves as a lever for changing the balance of power in the world. Our idea of self derives from the persona, the ancient Greek theatrical mask through which characters speak, and the possibilities of becoming human are a function of the struggle between authorized identities and the self- ownership of autonomous individuals.

     We have one problem in common as we grow up and create ourselves; each of us must reinvent how to be human. Our informing, motivating, and shaping forces, modeled and communicated to us by others, are necessary to our processes of growth and individuation, but also integral to the dialectics of self and others.

     The struggle between the masks that others make for us and those we make for ourselves is the first revolution in which we all must fight. 

     As I wrote in my post of June 19 2021, Liberation, Memory, History, and Human Being: a Narrative Theory of Identity; On this Juneteenth we celebrate the final Emancipation of the Black peoples of America from slavery, and also the Liberation of Humankind from all forms of ownership by others. The first kind of freedom was won in the Civil War and is particular to our unique history; the second kind of freedom is universal and is yet to the achieved.

     There has been much insightful and relevant discussion of our history of slavery and racial inequality and violence during the Black Lives Matter protests in the weeks before this holiday, of the silencing and erasure of people of color from our historical memory and of the divisions of exclusionary otherness and defense of unequal power in our society through state control of our identity and relations with others at every level of human interaction.

     Beyond the state terror of racist police violence, this is the primary means of repression and power asymmetry perpetrated against us by the ruling class; not the secret prisons and assassinations, not the racist death squads or the dehumanization and commodification of the working class by the cabal of plutocratic capitalists, Gideonite fundamentalist patriarchs, and white supremacist terrorists who together comprise the fascist Republican conspiracy of atavistic barbarism, but their theft of the possibilities of human meaning and being through control of our educational system and rewritten history.

     Why are we taught to revere Independence Day on the Fourth of July, but not Emancipation Day on June 19?

     Much of our history has been stolen from us. Its time to take it back.

     Why is this of vital importance? How is our liberty determined by our history and the quality of our humanity by our memory?

     Whose stories shall we teach to future generations? Will it be songs of resistance and survival, of the unconquered freedom and glory of our humanity and the triumph of our seizures of power over who we are and may become? Or will it be elegies of our dehumanization and enslavement, or submission to tyrannical authorities and fascisms of blood, faith, and soil?

     America is a free society of equals, wherein no one is better than any other by reason of birth or condition, in which we are co-owners of our government. This new American humanity was intended to be a society of autonomous individuals, in which we are free from the ideas of other people and from the force and control of the state.

     Free to dream new possibilities of becoming human, to create ourselves as we choose with a free will and conscience in which no government stands between us and the limits of our imagination, and in which relations between persons are unmediated by the state so long as none are harmed, and no other boundaries are authorized by law; a society which renounces the social use of force in the performance of our identities and in which we send no armies to enforce virtue.

     To be a true American patriot is to be a liberator, not a conqueror.

     We must seize our stories as informing and motivating sources through which we shape ourselves, authorize identities, and create Others for whom we are negative spaces and through whom we define ourselves.

     Always there remains the creative dynamism and revolutionary struggle between the masks that others make for us and those we make for ourselves. This is the first revolution in which we all must fight; the struggle to create ourselves.

     Which future will we choose, America? Resistance or submission?”

    As I wrote in my post of September 21 2020, History, Memory, Identity: Whose Story Is This?;  Whose story is this? This question must be the beginning of a new pedagogy of education in history and literature, and remain central to the project of its study. True education in the discipline of history asks Socratic questions and teaches methods of research, analysis, interpretation, and the publishing and presentation of insights and discoveries; education in general teaches us to interrogate and test claims of truth.

      Trump has proclaimed the triumph of propaganda in authorizing an official state version of historical truth, whose purpose is to institutionalize the Mayflower Puritan/Pilgrim mythos as a competing narrative of national origins to the 1619 hypothesis. This seems to me an excellent idea, if we ignore the authorization of identity and government disinformation facets and instead make this dialectical interrogation of competing narratives itself the heart of our national story and curriculum.

     Myths of colonialism, fictive inventions of national origin, and the roots of fascisms of blood, faith, and soil combine in our triumphalist narratives of Pilgrim and Puritan founders of America. Though the Mayflower Compact was signed November 21, celebrations of the 400th anniversary of the voyage began last week with its departure for America, which are being promoted by our government as a reply to the 1619 Project. This I cannot abide, so say I in paraphrase of the hero in the film Inglorious Basterds; can you abide it?

     As we learn from John Cage in music, Harold Pinter in theatre, and Piet Mondrian in art, it is the blank spaces which define and order meaning; and in history it is the silenced and erased voices to which we must listen most carefully, for here the emptiness speaks to us of secret power and of the key functions and relationships which authority must conceal to maintain its hegemony over us.

     Always pay attention to the man behind the curtain.

     We must ask ourselves as we raise our children to become citizens and as we ourselves continue to learn throughout our lives, Whose story is this?

The Underground Railroad retells slavery’s horrors with a dreamlike twist, review of the Amazon Prime series by CBS News

The Underground Railroad, Colson Whitehead

https://www.goodreads.com/book/show/30555488-the-underground-railroad?ref=nav_sb_ss_1_6

The 1619 Project: A New Origin Story, Nikole Hannah-Jones (Creator)

https://www.goodreads.com/book/show/57717410-the-1619-project?ref=nav_sb_ss_1_24

Life Upon These Shores: Looking at African American History, 1513-2008, by Henry Louis Gates Jr.

Four Hundred Souls: A Community History of African America, 1619-2019, Ibram X. Kendi  (Editor), Keisha N. Blain  (Editor)

https://www.goodreads.com/book/show/54998251-four-hundred-souls

Stamped from the Beginning: The Definitive History of Racist Ideas in America,

Ibram X. Kendi

https://www.goodreads.com/book/show/25898216-stamped-from-the-beginning?ref=nav_sb_ss_1_26

How to Be an Antiracist, Ibram X. Kendi

https://www.goodreads.com/book/show/40265832-how-to-be-an-antiracist

How We Fight White Supremacy, Akiba Solomon & Kenrya Rankin (Editors)

     Nikole Hannah-Jones, a New York Times Magazine staff writer, and the driving force behind The 1619 Project — joins At Liberty host Emerson Sykes (@emersonsjsykes) to discuss the initiative.

     Nikole Hannah-Jones on the 1619 Project’s reframing of American history (EP. 61) August 22, 2019”

August 19 2024 The Wisdom of Our Darkness, the Flaws of Our Humanity, and the Brokenness of the World: In Celebration of H. P. Lovecraft

     The Lovecraft Mythos remains an iconic study in fear as the organizing principle of an invented mythology of Absurdist Nihilism; it also reveals how we use fear to shape ourselves and others. What are its methods and purposes in Lovecraft, and in horror literature in general? Why do we need fear as an instrument of identity creation?

     Fear is both a limit of our openness to change which defines our boundaries and a disruptive force which transgresses normalities; a form of Chaos which is a measure of the adaptive potential of ourselves and our society as systems. We must listen to the secrets our fear whispers to us, for it both reflects our true selves and describes the negative spaces of our future possibilities of becoming human. Above all, fear is an instrument by which we create ourselves.

     Cherish your fear and hold it close; question and probe the limits of your darkness, for it speaks to us of ambiguous truths immanent in nature and written in our flesh. Especially we must explore and interrogate the Uncanny Valley of horror, revulsion, disgust; the instinctive terror of things not quite like ourselves as figures of otherness, and the shock and awe of unknown possibilities of becoming human which live beyond the boundaries of the Forbidden.

      We are seized and shaken by overwhelming forces of the brokenness of the world and the flaws of our humanity; the pathology of our disconnectedness and the psychopathy of power, the origins of evil in the Wagnerian Ring of fear, power, and force, and its loathsome manifestations of tyranny and carceral states of force and control as embodied violence which co-evolves with elite hegemonies of wealth, power, and privilege, hierarchies of belonging and otherness, and fascisms of blood, faith, and soil.

     How shall we answer the terror of our nothingness?

     Among the angels with which we must wrestle and the demons with which we must dance or be consumed by, the fracture of life disruptive events becomes a Rashomon Gate of relative and multiple truths and possible selves. Herein we may choose between two paths in seizures of power; we may become liberators or tyrants.

     On one face of this coin, the tyrant Janus; the terror of our nothingness, falsification, dehumanization, abjection, and theft of the soul. On its reverse the liberator Janus; the joy of total freedom, seizure of power, self ownership, love which exalts us beyond the limits of our flesh and the discovery of our best selves as truths immanent in nature and written in our flesh.

     Becoming human as a process of identity formation, self-construal or personae which is the word for a character mask which actors speak through in classical Greek theatre and which I believe describes identity as a performance and a narrative structure with precision, clarity, and great explanatory power, remains fluid, ambiguous, relative, ephemeral, and a primary ground of struggle.

     Who chooses how we are to be defined, the boundaries between our limits and the possibilities of what we may become?

     This is the first question to ask of any story; whose story is this? 

     To make an idea about a kind of people is an act of violence.

     Always there remains the struggle between the masks we make for ourselves and those made for us by others. This is the first revolution in which we all must fight, the struggle for ownership of ourselves.

      Such is the work of Resistance as Repair of the World, tikkun olam in the Kabbalah, under imposed conditions of struggle which include our fragile human form and the ambiguous truths written in our flesh.

     As I wrote in my post On the Wisdom of Our Darkness in the wake of my mother’s death years ago; Grief, despair, and fear, the trauma of loss, the torment of loneliness, and the guilt of survivorship; the realm of our darkest and most negative passions immerses us in atavistic states with totalizing and tidal force.

     Life disruptive events can destabilize identity and realign personality, transform meanings and values, send shockwaves through our network of relationships, shift our worldview and unmoor us from the anchorages of our ideological paradigms and historical contexts.

     Such traumas confront us with the unfiltered face of our shadow self as a healing process, a transformative journey filled with dangers but also with the limitless possibilities of rebirth. As redirections of our momentum, disruptive events force reflection and redefinition of ourselves as intentional choice; among them the death of a loved one is surely the most terrible.

     Overwhelming and painful as they may be, our negative emotions have adaptive value or we wouldn’t have developed them. How then do they help us survive? What is their purpose?

     Grief, especially but not exclusively, connects us with other people, opens us to the pain of others, and brings us to a renegotiation of the terms of ourselves and our lives.

     We are bound together by the flaws of our humanity, by our brokenness and our pain, by the fragile nature of our lives and our vulnerability to disruptive events.

     The negative emotions are a biosocial tax on individuals which in part serve to drive us together to meet threats collectively as societies united in the cause of our survival, wherein the costs are shared among distributed resources. This is the origin of altruism; humans are designed to help each other. Each of us is marked by our nature as our brother’s keeper.

      Far from wholly destructive, our darkness can be growth oriented and creative; destruction may be read as liberation and Chaos as the adaptive potential of a system.

     Our darkness whispers, embrace your passion and your true self, and be reborn.

     Passions of both light and darkness can act as warning buoys as we navigate into the future and the unknown; they can also illuminate and provoke us to abandon the known and discover new possibilities. Joy and sorrow, as with all our myriad passions, come as balanced pairs which help us process events by leveraging change.

     Who then shall we become? Asks our self of surfaces, images, and masks which each moment negotiates our boundaries with others. 

     To which our secret self, the self of darkness and of passion, the self that lives beyond the mirror and knows no limits, unbound by time and space and infinite in possibilities, replies; Who do you want to become? 

     So I described grief process and the abjection and despair of life disruptive events as trauma but also as a gift of the unknown which bears potentialities of  liberation and transformative rebirth.

    There is a line spoken by the villain in the series The Magicians in the Netflix series The Magicians, a survivor of childhood abuse known as The Beast for his horrific crimes, once the powerless and terrified Martin Chatwin and now a monstrous tyrant and cannibal god, a figural study of Hitler and the motive forces of fascism and the psychopathy of power, a line which like a Zen riddle enfolds and typifies what for myself is the primary question of how to become human under imposed conditions of struggle which require the use of force in resistance, where the use of social force is always ambiguous, dehumanizing, and obeys Newton’s Third Law of Motion as bidirectional forces of reaction which create their own antithesis. “You know, when I was a boy, a man who was meant to care for me bent me over his desk and had me over and over every time I was alone with him. It helps me understand a truth. You’re powerful or you’re weak.”

       Here is the original lie of the tyrant and the fascist in the apologetics and self-justification of power; the lie that only power has meaning, that there is no good or evil. It’s a line which captures perfectly the inherent contradictions of the Wagnerian Ring of fear, power, and force as an origin of evil and carceral states of force and control as embodied violence; for the use of social force is subversive of its own values. 

     But there are other ways of facing our darkness, among them the path of poetic vision in the reimagination and transformation of ourselves and through our actions of humankind and our world; of revolutionary struggle against the systems of oppression which possess us and of liberation from our own hegemonies of power, of embracing our monstrosity and questioning the origins and limits of that which we find abhorrent within us, of violations of normality and transgression of the boundaries of our authorized identities and the limits of the human, of dancing our demons; the way of Lovecraft.

     In the end all that matters is what we do with our fear, and how we use our power. Do something beautiful with yours.

     As I wrote in my post of December 26 2021, Reflections During the After Party; As the festivities of a wonderfully out of control after party swirl around me with raucous and dissonant sounds and the silent hungers, unanswerable pain, and strange desires of our guests press upon me like living brands, I sit among my ghosts, dreaming their dreams, both those they lived and those yet to be realized.

     On such occasions as this, surrounded by feasts and family, I am also surrounded by chasms of darkness, loneliness, disconnection, and the voices and presences of the dead which interpenetrate my flesh with the shadows of their histories, literally in the case of our genetic code as transforms of messages about how to shape ourselves to the material world and its imposed conditions of revolutionary struggle to become human.

    We are bearers of stories, made of memories and histories which echo back through the numberless unknown lives of our ancestors as an unfolding of human intention and poetic vision, prochronisms or histories expressed in our form of how we have solved problems of adaptation like the shells of fantastic sea creatures, songs which reverberate through our lives as epigenetic informing, motivating, and shaping forces which are not unique to us but part of  an immense and incomprehensible wave of the limitless possibilities of becoming human, which can seize us with dreams of being, meaning, and value we ourselves cannot imagine.

     Such is the power of vision as reimagination and transformation, and the nature of our persona and identities as performances in a theatre of which, as Shakespeare teaches us, all the world is a stage. What is important is to ask, whose stage is it? In whose story do we perform our lives? For these questions direct us not to the subjugation to authority of learned helplessness, but to seizures of power and revolutionary struggle.

     How answer we the terrible pronouncement in MacBeth,

“Life’s but a walking shadow, a poor player

That struts and frets his hour upon the stage

And then is heard no more: it is a tale

Told by an idiot, full of sound and fury,

Signifying nothing.”

      How shall we answer the terror of our nothingness and the legacies of our history? I have but one reply; to gather and cherish my trauma and pain, and make something beautiful with it. Thus may we stand against the darkness, and remain unconquered.

    My answer to the suffering of the world is to give voice to the voices which have been stolen from us, the numberless generations of the silenced and the erased.

    Welcome and embrace your pain and the terror of our nothingness as sacred wounds which open us to the pain of others.

     Dance your demons before the stage of the world; go ahead, frighten the horses.

     Forge great beauty from the flaws of your humanity and the brokenness of the world, and wield it as an instrument of reimagination and transformation in glorious change.

     All true art defiles and exalts.

     As I wrote in my post of October 26 2021, On Fear as the Basis of Exchange, Madness as Poetic Vision, and the Terror of Our Nothingness: the Case of Lovecraft; Who is this Absurd fellow Lovecraft, with his gorgeous phraseology and peculiar allegiance to British rather than American English, his Surreal strangeness, bizarre Sadeian transgression, Freudian horror, and poetics of fear?

     Above all in this age of political polarization and historical culture and identity as a ground of struggle, how are we to understand him?

     Is he a fascist? Nowhere in literature will you find a more useful case study of fascist psychology, and in nonfiction only the book I discovered while a senior in high school in the wake of studies of Holocaust literature and Jerzy Kosinski’s The Painted Bird, which led me to a lifelong study of the origins of evil through the intersections of literature, history, psychology, and philosophy, a multidisciplinary analysis of Hitler entitled The Psychopathic God by Robert G.L. Waite, is more illuminating.  

     Lovecraft is a conflicted author who mocked Hitler as a clown but also admired his performances as a form of Artaud’s Theatre of Cruelty and Pirandello’s Theatre of the Grotesque; many Americans thought of Trump in this way as parallel figures of public spectacle. Hitler’s famous maxim “Politics is the new art” marks the turning point of an unknown artist into a monstrous tyrant, and of our civilization to an age of darkness. From this moment on, image has replaced content and public life has been a theatrical performance wherein values are irrelevant.

     Lovecraft’s paranoid delusions of alien conspiracies and ancient cults can be read as antisemitic allegories derived from propaganda like the Protocols of the Elders of Zion of which Umberto Eco wrote so beautifully in Prague Cemetery, but for the fact that he was a madman who believed them to be literally true; humanity is a tenuous and illusory quality for Lovecraft, whose world is filled with monsters wearing human masks who might reveal themselves at any moment, a precarious reality under constant threat.

      His only known romantic relationship was his brief marriage to a Jewish woman, to whom he incessantly muttered dark imprecations, poisonous metacommentary, and racist characterizations about virtually everyone they passed on the streets of New York as monsters from his stories in disguise, as he did in his hundred thousand letters to his literary proteges.    

     He is not a fascist, which requires submission to authority and the abandonment of all meaning other than power and all value other than wealth. Fascism weaponizes overwhelming and generalized fear in service to power and operates as tyranny; Lovecraft’s work is filled with elite hierarchies of membership and exclusionary otherness as images and figures which may be read as racist, and he shares many of the obsessions of fascism, but nowhere does he long for authority or imposed meaning; instead he signposts and calls it out as cruelty without meaning or value, and his narratives are driven by existential dread and terror of authority.

     His is a poetics of rebellion and nihilism like that of Camus and Beckett in a universe wherein the gods are not merely dead as in Nietzsche’s reimagination of the problem of the Deus Absconditus, the god who bound us to his laws and abandoned us, Thus Spake Zarathustra, but are actively hostile to humankind, mad idiot superbeings whose motives are utterly alien and predatory, who created humankind as slaves and food, a radical nihilistic atheism which has its political form as anarchy. The Anarchist slogan of the Industrial Workers of the World, “No gods, no masters”, coined by the socialist Louis Auguste Blanqui in 1880 and popularized by Joseph Conrad’s novel The Secret Agent in 1907, might have been written for him.

     Is he a racist? Yes and no, as we may say of fellow Surrealists Djuna Barnes and Louis-Ferdinand Céline. His fears of otherness, miscegenation, contamination, devolution to an animal state, and of the monstrosity of others is often expressed in racist terms, but he neither begins nor ends with unselfcritical racism. It remains ambiguous whether he is calling it out or employing such tropes to advance his themes; the first interpretation ascribes intentionality and self awareness which is unprovable but aligns with his themes, the second miscasts him as a Warhol like mocker of expectations whose images are deliberately discontiguous and unaligned, or a fabulist without a cause which he was not.

      He was instead a profoundly wounded and savaged soul who fears his own monstrosity most of all, and this is why he is useful to us. In the literature of madness only the works of Akutagawa and Philip K. Dick are true equals, both authors who like Lovecraft were fighting a losing battle against madness, and aware of the degeneration of their skill and artistic control. We may say of him as Renfield says of himself in Dracula; “I’m not a mad man. I’m a sane man fighting for my soul.”

     Why should we read Lovecraft now?

      Like the Hanging of the Maids in Homer’s Ulysses, the inspiration for Margaret Atwood’s The Penelopiad, his writing becomes meaningful for us when it is relevant to problems we face in our own lives, and literature is useful when it helps us solve problems of adaptation and change, such as confronting and interrogating implicit privilege as patriarchy and racism. What else is literature for? Purge it of its power to disturb, incite, and provoke, and it becomes meaningless and worthless.

     The tragic flaw of Lovecraft is also that of our civilization; a blindness to our own privilege and a failure to embrace our monstrosity and otherness. Such lines of fracture can be read in our borders with their concentration camps of migrants and our prisons whose purpose is the re-enslavement of Black people as contract forced labor, and in our democracy which has been infiltrated and subverted by fascists and transformed into a carceral state of imperial force and control.

     We must claim our monstrosity, and say of this secret twin who knows no limits and is free as Prospero says of Caliban in Act V, Scene 1 of William Shakespeare ’s The Tempest; “This thing of darkness I acknowledge mine.”

     As written by Octave Mirbeau in The Torture Garden; “Monsters, monsters! But there are no monsters! What you call monsters are superior forms, or forms beyond your understanding. Aren’t the gods monsters? Isn’t a man of genius a monster, like a tiger or a spider, like all individuals who live beyond social lies, in the dazzling and divine immortality of things? Why, I too then-am a monster!”

     Here I think of our monstrosity in terms of the classic allegorical novel of America as a family with the dark purpose of breeding its own carnival freak show, Geek Love by Katherine Dunn.

     Any serious scholarship of Lovecraft begins with Michel Houellebecq’s stunning debut and manifesto, H. P. Lovecraft: Against the World, Against Life, whose chapter titles suggest the ars poetica of Lovecraft; “Attack the story like a radiant suicide, utter the great NO to life without weakness. Then you will see a magnificent cathedral, and your senses, vectors of unutterable derangement, will map out an integral delirium that will be lost in the unnamable architecture of time”.

     Next comes the definitive biography I Am Providence: The Life and Times of H. P. Lovecraft, Volumes 1 & 2, by S.T. Joshi, Joshi’s An H. P. Lovecraft Encyclopedia, and the volumes he edited in the Black Wings series of Lovecraftian horror anthologies. Finally there is Thomas Ligotti’s manifesto The Conspiracy against the Human Race, and his darkly luminous fictions.

     Why is Lovecraft relevant to us now?

    H.P. Lovecraft investigates the failure of our civilization to protect us from our animal nature, the shadow which grants us depth and limitless passion; the purpose of our invention of civilization according to Camille Paglia’s magisterial Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson.

     His writing is filled with images and themes which have been misread as racist, but his intent is the reverse; to name and disempower the forces which destroyed civilization in World War One as fear of otherness, exactly as did his model T.S. Eliot. Together with Vladimir Nabokov, they are the greatest, and perhaps the last, of our true conservatives.

     But this, too, is ambiguous, for he is equally a revolutionary; Lovecraft’s vision of Western civilization is that of a colony of ants mining the waning power of a dead god’s carcass, a horror without purpose. He shares the critique of Idealism with Eliot, Nabokov, and especially Thomas Mann in Death in Venice, but also of traditional society as structural and systemic tyranny and authoritarian force and control with his fellow Absurdists and Surrealists, to some degree of normality as a basis of the power of church and state with de Sade as a literary provocateur and the valorization of transgression as liberation from the tyranny of other people’s ideas of virtue, and above all of formal power itself with the great visionary for whom he was a direct model with Genet and Bataille, William S. Burroughs.

      Burroughs’ conspiracy of Venusian insects to conquer humankind through drug addiction as a metaphor of capitalism, summarized in his formulation of Marxism as The Algebra of Need, is an appropriation of Lovecraft. The master and his disciple were also both serious scholars of the occult obsessed with dark magic, who saw in mysticism a tradition of counterculture and dissent, as with the martyrdom of the Templars and Jacques DeMolay. As magicians and scholars of the occult there is a direct line of transmission and successorship from medieval ceremonial magic and Aleister Crowley to Lovecraft to Burroughs.

     Anyone who has read my literary criticism or my political commentary will be aware that I despise and abjure fascism above all else. Why, then, do I love and admire conservative authors as a treasure, and acclaim any quixotic defense of Idealism against the onslaught of atavistic barbarism and dehumanized modernity?

     Let me clarify; fascism is an intrusive force of destruction and no part of the Western Civilization which I champion, born as self-criticism in the Forum of Athens. Conservatism in America or indeed any free nation founded on the values of the Enlightenment begins with a free society of equals, a secular state, objective and testable truth, and a system of justice which is impartial to class, race, or gender, founded on the Rights of Man, scientific rationalism, and Humanism.

     Any philosophy of totalitarian authority which centralizes power to a state of force and control, either theocratic, monarchist-aristocratic, communist, or fascist, is anathema to myself and to democracy and freedom. I am an American and a bearer of the Torch of Liberty. This is why I am on the side of rebellion, transgression, revolution, anarchy, chaos, and the frightening of the horses.

    Regarding the themes of existential dread of otherness and the terror of alien civilizations, of being overrun by a zombie apocalypse of mindless cannibal brutes which has always been a metaphor of nonwhite immigration, H.P. Lovecraft explored this territory of fear as a cause of the collapse of our civilization. He interrogates rather than valorizes the causes of monarchy and fascism as forms of colonial imperialism.

     Lovecraft asked a simple question; what happens to humankind and to human being, meaning, and value without Freudian control of our animal instinctive nature? Throughout his works he recapitulates and extends Nikos Kazantzakis’ thesis and interrogation of Nietzsche in The Philosophy of Right and the State, an anarchist critique of state power based on a legal reformulation of the Doctrine of Original Sin; that without the restraining force of law man devolves into a subhuman condition and the most ruthless and amoral wins and becomes king, originally formulated to limit the divine right of kings and crucial to the Enlightenment project and the birth of modern secular democracy.

    Measure for Measure, Shakespeare’s savage morality play which examines concepts of state power, justice, and the theology of the depravity of man on which our legal system is founded, is luminous with Kafka-esque Absurdism and Freudian horror.

     Here are Lovecraft’s primary sources and references; grimoires of magic, Shakespeare and classical Greek theatre which are common sources, Nietzsche, and Freud. What he did with them, however, was utterly unique and a luminous work of genius which interrogated the failure and collapse of our civilization in World War One from its internal contradictions and forged from his vision an ars poetica of Absurdist-Surrealist Nihilism which prefigured Existentialism.

     This line of transmission originates with Dostoevsky and Gogol, was codified by Kafka, and finds realization in Samuel Beckett, Antonin Artaud, Kobo Abe, and Thomas Ligotti as Absurdist Nihilism and in William S. Burroughs, Jorge Borges, Philip K. Dick, Haruki Murakami, Andre Breton, Philip Lamantia, Allen Ginsburg, Jonathan Carroll, Jeff Vander Meer, and others as Surrealism.

     It is his Surrealism for which I love him; Lovecraft’s principal stories form an

Initiation cycle of Jungian shadow work and the confrontation with ones own darkness as the Other in a metamorphosis of Orphic descent like Djuna Barnes’ Nightwood, or in Augustinian exaltation like Rene Daumal’s Mount Analogue, culminating in his reimagination of the Egyptian Book of the Dead in The Dream Quest of Unknown Kadath, William S. Burrough’s model for his own final masterwork The Western Lands.

      Fellow Surrealist Vladimir Nabokov articulated the principles of poetic vision and dreams as transcendent imaginal journeys through time and other dimensions to seize control of our own evolution in his great novel Ada, Jung models them in the Red Book, and Philip K. Dick was consumed by them, but Surrealism as a transhumanist project to become a god or to unite with the Infinite draws on myriads of esoteric, mythic, occult, and mystery traditions, many of which inform Lovecraft’s work. Like Mozart’s The Magic Flute, Lovecraft can be read as a summa theologica and codex of the whole Western mystery tradition.

     Like his models and sources, Dostoevsky’s The Idiot and The Brothers Karamazov, Gogol’s Dead Souls, Shakespeare’s The Tempest, and Nietzsche’s Thus Spake Zarathustra, and those for whom he became a model and reference in turn, Jung, Nabokov, Burroughs, Lamantia, and Philip K. Dick, and aligned with the works of Akutagawa in Kappa, Leonora Carrington, Djuna Barnes, and Jerzy Kosinski in The Painted Bird, the works of Lovecraft are also a therapy journal which documents his struggles with madness.

     Like Baudelaire he realizes the world is mad; but he is also mad, and his great works chart the course of his degeneration and unmooring from consensus reality which was also a liberation of the spirit and of the imagination, a madness and rapture which transformed him into an angelic figure, combining in one being illumination and darkness, depravity and exaltation.

     All true art defiles and exalts.

      As a figure of Orpheus and Milton’s Rebel Angel Lovecraft struggled to escape the limits of the human and the legacies of his history, his madness a consequence of unresolved internal conflicts and the massive trauma of being an emotionally abandoned child whose parents both died of madness in an asylum, a madness which he shared and feared he could not escape, which made strange his vision as a unique genius but also marked him with a sign of otherness, robbed him of self control and reason at times and crippled his ability to bond or even socialize in person with others, making him a reclusive hermit without sexual interest of any kind.

    Lovecraft bore the wound of the Fisher King in Sir Gawain and the Green Knight; he married at age 34 having never even kissed anyone before, and his wife remarked that she had to initiate sex as he was uninterested; the failure of their marriage is unmysterious in this light. This and lack of interest in eating which may have been attempts to starve himself to death and resulted in his gauntness make me suspect that he was a survivor of childhood sexual abuse, who hated his body and feared his desires. He may also have been held prisoner in isolation during his formative years, under the strict regime of his insane mother and female guardians, and the tortures he survived are described in symbolic and allegorical form in his works.

     Here is a great secret of the mechanism of unequal power as epigenetic and multigenerational trauma and internalized oppression; the son is shaped and deployed as the vengeance of the mother, and the victim by the abuser who is a tyrant and also a survivor of powerlessness and victimhood, and so the system of oppression perpetuates itself. Patriarchy and racism are persistent because they create some of us as monsters with which to subjugate the rest of us.

     Lovecraft suffered from what I call Dr Moreau syndrome, fear of devolution to an animal state; also of ones own animal nature, like the Toad Nietzsche feared he must swallow and could not and which William S. Burroughs gloried in being possessed by, avatar of a god of darkness and nightmares which he claimed as  the successor of Nietzsche and shared with me as a boy through his bizarre and unique storytelling rituals, drawn from diverse sources including Crowley, Lovecraft, and his friend Bataille’s cult of Nietzsche. 

     This fear of degeneration and loss of humanity coupled with the xenophobic fear of being overwhelmed by representations of parental authority as alien outsiders are compounded in the leitmotif of ancient and superior prehuman civilization which renders our own insignificant, pathetic, and meaningless, and robs us of culture as a primary control mechanism of our id or shadow self. Hence the existential horror of the Western scholar confronted by elder and superior alien civilizations such as Eqypt, as in the Randolph Carter stories which were brilliantly reimagined in The Mummy films starring Brendan Fraser and Rachel Weisz. The fascination with Egyptian mythology is an element of Surrealism in general as well as with Lovecraft and Burroughs as Surrealists, especially in the poetry of its great visionary Philip Lamantia.

     As regards his style; Lovecraft extends Antonin Artaud’s Theatre of Cruelty and as the direct model of Burroughs reimagines the nihilism and transgressive eroticism of Georges Bataille as Surrealism harnessed to the project of Romantic Idealism; to paraphrase the words of Ahab in Melville’s Moby Dick, to break through the mask of our material existence and seize the Reality it conceals. That the quest of Ahab was also his is quite evident; “to the end I shall grapple with thee, from Hell’s heart I strike at thee; for hate’s sake I spit my last breath at thee” as Ahab declaims to the White Whale, figure of authoritarian tyranny who stands in for God and for his abusers. Whether he was able through his stories to leave us a map of the journey to the unknowns which lie beyond the boundaries of the Forbidden is another matter, proven only in the doing.

     As to the stylistics of his rhetoric and ars poetica, Lovecraft has lost his adjectives, which are running amok and taunting their substantives. His howls of desolation are a cause of great merriment among the several grammars he employs, and this is the only thing on which they are in agreement.

     His words are formed of scrabble pieces, randomized by being shaken in a dice cup in a game against the gods of madness and the ravening dark, the future of our emerging humanity wagered against the barbarism of our past.

    What can be saved, and what dreamed anew? For the stately pleasure dome of Xanadu is once again revealed as an illusion, a palace of memories and lies which in their dance of chaos cannot be limited by their classification and taxonomies of value, but frangible and hollow do betray us.

    Mirrors and false images which capture, distort, and falsify us, a wilderness of lost meanings which steal our souls, sound and fury signifying nothing but which seizes and shakes us with the terror of our nothingness like a rag doll in a lion’s mouth, and the signifying monkey who lives at the Buddha’s foot to denote the inherent animal nature of all humankind as a theriomorphic representation has harnessed and is riding him like a pony.

    Sometimes our demons must be let out to dance. 

     What can we learn from Lovecraft now?

     One’s interpretation of a universe empty of meaning and value except for that which we ourselves create, a Nietzschean cosmos of dethroned gods as explored by Sartre or a Lovecraftian one, referential to classical sources which include Goya’s Saturn Devouring His Children, of mad, idiot gods who are also malign and hostile to humanity, rests with our solution to the paradox of Pandora’s Box; is hope a gift, or the most terrible of evils? I have come to believe that both are true at once, as Korzybski taught in his General Semantics.

     Hope is a two- edged sword; it frees us and opens limitless possibilities, but in severing the bonds of history also steals from us our anchorages and disempowers the treasures of our past as shaping forces. Hope directs us toward a conservative project of finding new gods to replace the fallen, of gathering up and reconstructing our traditions as a precondition of faith as did T.S. Eliot. This is why the abandonment of hope is vital to Sartrean authenticity and to the rebellion of Camus; we must have no gods and no masters before we are free to own ourselves. The gates of Dante’s Hell, which bears the legend “Abandon hope, all ye who enter here,” lead to ourselves and to our own liberation. Hope in this context is subjugation to authority.

      The terror of our nothingness, meaninglessness, and powerlessness in a hostile universe wherein the gods are mad and depraved monsters, a universe empty of imposed meaning or value, may also become the joy of total freedom, autonomy, authenticity, self-ownership and self-creation, as it was for Sartre; a universe in which the mould of man is broken and we are utterly without authorized identities.

      Freedom can be terrible as well as wonderful. Among the most impactful stories I ever heard from my mother was how she went to the grocery store after my father died and experienced a full stop Lightningbolt Awakening, thinking, “What do I want? I know what my husband wanted, what my children want, but I don’t know what I want.”

     It is in this moment in which we claim our nothingness that we free ourselves of all claims upon us, a transformative rebirth in which we become self-created beings.

    Now imagine humanity after civilization destroyed itself twice in the last century’s world wars facing that same awakening to freedom and to loss, wherein our old values have betrayed us and must be forged anew, and we are bereft of signposts in an undiscovered country, exactly the same as a widow on her first trip shopping for dinner for no one but herself.

     Our responses to this awakening to possibilities tend to correspond with one of the primary shaping forces of historical civilization; the conserving force as exemplified by T.S. Eliot, Thomas Mann, Vladimir Nabokov, and Flannery O’Connor, and the revolutionary force as exemplified by Gertrude Stein, James Joyce, Jean Paul Sartre, and Samuel Beckett.

     Everyone possesses and uses both forces just as all organisms do in terms of their evolution. The function of conservatism is to buffer order from the shock of the new and withstand stresses and changing conditions without losing ourselves or undergoing morphogenic change, the loss of identity, or ruptures to our prochronism, the history of our successful adaptations and strategies of survival as expressed in our form, the loss of our culture and traditions. The function of revolution and innovation is to capitalize on chaos as adaptive potential and to transform, create, and discover new forms, meanings, and values.

      For both nations and persons, the process of identity formation is the same. We all have one problem in common as we grow up; each of us must reinvent how to be human. This individuation is controlled by a second or historical principle; humans create themselves over time, and a third or social principle; humans create each other through their interdependence. And this tertiary principle, which concerns our interconnectedness and social frames, can produce conflicts with the secondary principle of memory and history. Much of our sorrows originate in the conflicts between the flaws of our humanity and the brokenness of the world, nature and nurture, the historical and social informing, motivating, and shaping forces of identity.

     This is the first revolution in which we all must fight; the struggle for ownership and control of identity or persona, a term derived from the masks of Greek theatre, between the masks that others make for us and the ones we make for ourselves.

      Is Lovecraft such a figure of heroic struggle against authority, like Icarus, Milton’s Rebel Angel, or Victor Frankenstein, fallen but great, a tragic bearer of the Torch of Liberty?

     Great authors are a Rashomon Gate of relative truths, which like the fragmented images of the Hobgoblin’s Broken Mirror in Anderson’s Snow Queen reflect and reveal aspects of ourselves and come alive in their readers; which Lovecraft shall I describe?

    The poet of Chaos whom I adore, of madness and the existential terror of our nothingness in a universe of dethroned authority, a visionary and tragic hero?

     The survivor of abandonment and abuse who forged beauty from their trauma, a flawed and very human man whose fear of otherness was expressed in tragically disfigured allegories of dysmorphia, dehumanization, and degradation which are horrifically filled with racist figures and images and can be read as illuminating case studies of fear and of the dyadic origins of evil in overwhelming and generalized fear weaponized by authority in service to power and the systemic inequalities of power and privilege in hierarchies of elite belonging and otherness?

     Lovecraft understood the principle of dancing ones demons; the monstrous figures he describes as shuggoths can be read as racist metaphors, but are also unflinching descriptions of actual childhood night terrors, manifestations of sexual abuse, which invaded his dreams and his flesh to “tickle” him awake. It is this relentless engagement with his fear and darkness, with the legacies of his victimization, this willingness to see the abominable and not look away, and to witness the truth as an author, like Camus to refuse to submit, and above all to embrace his own monstrosity, which makes him useful to us and places his work among the literature of madness and therapy journals, with Ryunosuke Akutagawa, Leonora Carrington, Fyodor Dostoevsky, Nikolai Gogol, Jerzy Kosinski, Philip K. Dick, and Kathy Acker. Foucault called this truth telling, and this parrhesia as a sacred calling to pursue the truth as a witness of history lies at the heart of Lovecraft’s bizarre invented mythos.

      How does this help us forge our future as antifascists and antiracists, citizens of a free society of equals and bearers of the Torch of Liberty?   

      We must speak directly to that fear which is the origin of evil; to the flaws of our humanity and the brokenness of the world, and we do this best by bearing sacred wounds which open us to the pain of others. In the words of Karl Popper; “No rational argument will have a rational effect on a man who does not wish to adopt a rational attitude.” Let us embrace instead the irrational, our Shakespearean taxonomies of passion as motive forces, of rapture and terror, in the great work of reimagination and transformation of humankind and our limitless possibilities of becoming human.

      We may say of Lovecraft what is said of Vincent Van Gogh in Doctor Who; “He transformed the pain of his tormented life into ecstatic beauty. Pain is easy to portray, but to use your passion and pain to portray the ecstasy and joy and magnificence of the world; no one had ever done it before, perhaps no one will ever do it again. To my mind, that strange, wild man was not only among the world’s greatest artists, but also one of the greatest men who ever lived.”

     What is greatness? What does it mean to be a great author or creative genius of any kind, a great human being, in this or any time?

     For myself, greatness does not require us to overcome the limits of our histories, which possess and inhabit us like the Toad of Nietzsche and Burroughs, only to engage the legacies of our history and the systems of oppression which entangle us in authentic struggle. Like Jacob wrestling the angel, everything in life is more powerful than we are; victory lies not in defeating the forces which shape us, but in refusal to submit to them, and in reaching beyond our limits. And in this Lovecraft emerges as a tragic hero, who can teach us how to struggle with our own darkness in our journey toward becoming human.

     From the darkness of the unknown and the Forbidden, our demons call to us with siren songs which echo and thunder among limitless chasms of our possibilities, and whisper secrets in our dreams; and they say, Come dance with us.

     Come dance with us.

The Lighthouse film

Lovecraft Country, the HBO series

https://www.hbo.com/lovecraft-country

Lovecraft Country, Matt Ruff

Dr Who: Vincent Van Gogh Visits the Gallery

The Magicians: Fear, Power, Force, the Origins of Evil and the Carceral State as Embodied Violence

What Is Tikkun Olam?

https://www.chabad.org/library/article_cdo/aid/3700275/jewish/What-Is-Tikkun-Olam.htm

The Psychopathic God, Robert G.L. Waite (the book that fixed me on the origins of evil as my field of study, through the lens of literature, history, psychology, and philosophy)

The Prague Cemetery, Umberto Eco

essay on the wisdom of our darkness in the case of grief

https://www.lionsroar.com/the-wisdom-in-the-dark-emotions/

The Uncanny Valley

https://www.nature.com/articles/srep00864#:~:text=A%20well%20known%20example%20is%20the%20%E2%80%98uncanny%20valley%E2%80%99,model%20that%20is%20capable%20of%20predicting%20such%20behavior.

Geek Love, Katherine Dunn

Rashomon Effects: Kurosawa, Rashomon and Their Legacies

by Blair Davis (Editor), Robert Anderson (Editor), Jan Walls (Editor)

No Go the Bogeyman: Scaring, Lulling, and Making Mock, Marina Warner

Meeting the Shadow: The Hidden Power of the Dark Side of Human Nature,

Connie Zweig & Jeremiah Abrams  (Editors)

                   H.P. Lovecraft, a reading list

The New Annotated H.P. Lovecraft, H.P. Lovecraft, Leslie S. Klinger

 (Editor), Victor LaValle, Neil Gaiman, Alan Moore

H.P. Lovecraft: Against the World, Against Life, by Michel Houellebecq, Dorna Khazeni (Translator), Stephen King (Introduction)

The Conspiracy Against the Human Race, Thomas Ligotti, Ray Brassier

 (Foreword)

https://www.goodreads.com/book/show/8524528-the-conspiracy-against-the-human-race?ref=nav_sb_ss_1_37

H. P. Lovecraft: The Disjunction in Being, Fabián Ludueña

I Am Providence: The Life and Times of H.P. Lovecraft, S.T. Joshi

Lovecraft and a World in Transition: Collected Essays on H. P. Lovecraft,

S.T. Joshi

The Rise and Fall of the Cthulhu Mythos, S.T. Joshi

Icons of Horror and the Supernatural: An Encyclopedia of Our Worst Nightmares, 2 Vols, S.T. Joshi  (Editor)

Conversing Around Lovecraft: Leslie S. Klinger and  Neil Gaiman

The Dark Lord: H.P. Lovecraft, Kenneth Grant, and the Typhonian Tradition in Magic, Peter Levenda (author of the 1977 Necronomicon writing as Simon)

https://www.goodreads.com/book/show/16249692-the-dark-lord

Lovecraft and Influence: His Predecessors and Successors, Robert H. Waugh

 (Editor)

https://www.goodreads.com/book/show/17240214-lovecraft-and-influence

The Monster in the Mirror: Looking for H. P. Lovecraft, Robert H. Waugh

https://www.goodreads.com/book/show/1207671.The_Monster_in_the_Mirror

A Monster of Voices: Speaking for H. P. Lovecraft, Robert H. Waugh

https://www.goodreads.com/book/show/13034428-a-monster-of-voices

A Monster for Many: Talking with H. P. Lovecraft, Robert H. Waugh

https://www.goodreads.com/book/show/60664810-a-monster-for-many

https://ghoulishmedia.com/the-lighthouse-lovecraft-at-its-roots/

https://www.vox.com/culture/21363945/hp-lovecraft-racism-examples-explained-what-is-lovecraftian-weird-fiction

https://lareviewofbooks.org/article/revising-lovecraft-the-mutant-mythos/

https://www.theatlantic.com/entertainment/archive/2015/08/hp-lovecraft-125/401471/

https://www.theguardian.com/books/2014/aug/20/ten-things-you-should-know-about-hp-lovecraft

https://www.theguardian.com/books/2013/jun/03/hp-lovecraft-writer-out-time

http://users.clas.ufl.edu/burt/touchyfeelingsmaliciousobjects/Kristevapowersofhorrorabjection.pdf

August 18 2024 Now Begins the Festival of the Hungry Ghosts As the Legacies of Our History Return to Devour and Possess Us

With moonrise tonight begins the Festival of the Hungry Ghosts throughout the month of August, as the legacies of our history return to devour and possess us. This pan-diaspora Chinese holiday is often compared to the Mexican Day of the Dead, but there is one crucial difference which makes the Ides of Hecate and Halloween nearer parallels; herein the Gates of Hell open and the souls of the dead inhabit our world, including those honored ancestors who possess us literally as DNA and stories embedded and written in our flesh, but most especially the Hungry Ghosts are the most wicked of the damned, bearing memories of their horrific crimes, atrocities, and perversions performed in life to shadow our own with unspeakable horrors.

     Transgression; and those who embrace their monstrosity as do I are the Others who define the limits of the human and the boundaries of the Forbidden as authorized identities, virtue, and normality; those things which reflect their antagonist in empires, authorized elite hegemonies of wealth, power, and privilege, and fascisms of blood, faith, and soil, normalities of which I practice three things as a sacred calling in pursuit of truth and as revolutionary struggle; these being the violation of normality, the transgression of the Forbidden, and the performance of unauthorized identities as truths written in our flesh and the frightening of the horses.

     This is my Festival of the Hungry Ghosts whom I dance in the embrace of our monstrosities, the performance of unauthorized identities, violations of normalities, transgressions of other people’s ideas of virtue beyond good and evil, the pursuit of truths immanent in nature and written in our flesh and those unique to ourselves which we alone create, beyond all limits.

    Come dance with us, and be free.

     I welcome and cherish the ancestors whose choices about how to be human and solutions to changing threats and conditions are encoded into my being epigenetically as stories and DNA, adaptive potential in forms of prochronism which protects identity and the morphology of our forms from disruptive change; but I welcome also those echoes and reflections of outsiders who help us to discover unknowns beyond our maps of human being, meaning, and value, and to create new ways and possibilities of becoming human which are uniquely ours.

     We need both a conserving force to buffer identity from the shock of the new, and we also need a revolutionary force to adapt to changing conditions and instrumentalize Chaos in becoming human, as self-created and autonomous beings.

     During this liminal time of reimagination and transformation of ourselves and our realities, both our angels and our devils are let out to play, with equal license; and what they desire is to live again through us. In exchange for such performances, imaginal beings and echoes and reflections of historical figures and forces may be bound and contracted to share with us their powers, knowledge beyond our horizons, and entrance into their worlds.

      I find it interesting that this festival in Buddhist literature is both an Underworld Journey myth which parallels that of Orpheus and Eurydice and references elements of the Roman Ides of Hecate festival which precedes it, and an origin myth of the Hungry Ghosts in a curse as punishment for transgression of hospitality laws, like that of the Wendigo in Native American myth, so beautifully interrogated by Guillermo del Toro in the film Antlers, cursed to eternal hunger for cannibalism and transformed into a monster with powers of possession.

     Many of the ceremonies and rituals of this festival are protection magic in the form of ancestor worship; we enact and perform the remembrance of those for whom our bodies are always interfaces and gateways between worlds by which we may operate in both. We embody our ancestors as their avatars and welcome possession by our deceased family members because this prevents possession by vengeful or dangerous spirits, both the human dead and others.

But if like me you are willing to embrace your darkness, the Hungry Ghosts, demons,  and wrathful spirits offer so much more.

     The Festival of the Hungry Ghosts serves to reinforce membership and belonging within our bloodline, clan, tribe, or consanguinity group against threatening outsiders, possibly the largest such ritual of mass remembrance and identity, and reinforces our anchors to a transpersonal and multigenerational past to create order and meaning in a chaotic and unstable universe free from any imposed meaning or value. And if you have no tribe, it is possible to create or discover one in this liminal time.

      Also it offers us emergence from the shadows of our history as liberation struggle, and allegories of otherness to embrace and enact as transgression and poetic vision in the reimagination and transformation of ourselves and our choices about how to be human together. Sometimes we must let our demons out to dance.

      Who shall we choose to perform and become, in this time of transformative potential? Belonging and authorized identities in the form of our ancestors, surely; but also acts of self creation and transgression represented by performances of Otherness. Not possession by our ancestors as submission to authority, but as saying yes to the truths of ourselves.

     Of our histories, memories, identities; there are those we must remember and keep, and those from which we must escape, and if we are very lucky they are not always the same.

     Choose to become free, self- created, Unconquered in refusal to submit to authority and authorized identities; be a Living Autonomous Zone.

     But perform remembrance also, for as George Santayana teaches us; “Those who cannot remember the past are condemned to repeat it.”

     Fear nothing, least of all your own darkness and monstrosity, for you will never be free from the legacies of our history until you have embraced them. As the line in the film The Fly goes; “You’re just afraid to be destroyed and recreated.”

      This is merely seizure of power through poetic vision, reimagination, and transformation, which rituals like the Festival of the Hungry Ghosts and the Ides of Hecate offer us as rapture and exaltation beyond the limits of the human.

     All true art defiles and exalts.

      May you find the joy of total freedom to balance the terror of our nothingness.   

     As I wrote in my post of October 6 2021, A Song of Liberty: On Neil Gaiman’s Lucifer; A new moon signals the advent of the Halloween season tonight, a liminal time of transformation, change, rebirth, and the permeability of the boundary between life and death, dreams and consensus reality, truths and illusions, normality and transgression, as the gateway of the Forbidden opens and beckons us into unknowns.

     Always go through the Forbidden Door.

     A Great Work begins with moonrise as it does each year, of the destruction and re-creation of ourselves and our universe, and I write now in praise of sacred acts of Chaos and Transformation, and of songs of Liberty such as Neil Gaiman’s Lucifer. I am a fan of the Netflix series Lucifer and have watched it through several times; it places the task of healing from abandonment in a mythic context from Milton’s Paradise Lost; Neil Gaiman has written a reimagination of Paradise Regained.

     Primarily a work which interrogates issues of freedom and autonomy versus authority and subjugation, falsification versus authenticity, and identity as a ground of struggle, Neil Gaiman places his drama in the context of the problem of the deus absconditus, the Biblical god who bound humankind to his laws and then abandoned us to struggle free of them in a defining act of self-creation.

     His secondary sources include the myth of Prometheus in Hesiod’s Theogony, Aeschylus’ Prometheus Bound, Plato’s Protagoras, poetic versions of his myth by Goethe and Byron, the play by Percy Bysshe Shelley, and Mary Shelly’s Frankenstein which reimagines them all in a glorious recursion like an ouroboros swallowing its tail. Neil Gaiman also references the poetry of Ted Hughes and William Blake, and the myth of the fallen angels and their monstrous children the Nephilim from the apocryphal Book of Enoch.

     Lucifer’s signature line, “What do you desire?” appropriates the central question of Lacan, “Che vuoi?”; his power to reveal one’s true self through looking into one’’s eyes and soul references the power of Medusa which appropriates the Male Gaze, and he never lies, for lies are the instrument of authority and those who would enslave us, and he is above all a Liberator and a Truth Teller as Foucault referred to parrhesia, whose purpose is to free us from tyranny. Secondarily he is a Trickster figure like Loki, who disrupts order through acts of chaos and transgression as a guide of the soul and as revolutionary struggle.

     Gaiman’s Lucifer provides a role model and defines a personal mission statement for me, and for his enormous audience and fandom of the series. As Slavoj Zizek wrote in How to Read Lacan; “Even when my desires are transgressive, even when they violate social norms, this transgression relies on what it transgresses. Paul knows this very well, when in the famous passage in Romans, he describes how the Law gives societies the desire to violate it.”      

     “The evil that I would not, that I do” Romans 7:19, contextualizes transgression as the violation of normalities and the boundaries of the Forbidden, which like the divine command in Genesis not to eat the apple of the Tree of Knowledge of Good and Evil and become gods establishes the primary human act as defiance of authority and refusal to submit, whereby we seize our power and become self-created and self-owned beings, autonomous and free. As Max Stirner wrote; “Freedom cannot be granted; it must be seized.”

     As such it interrogates power as rebellion against tyranny and authority, as transgression of the Forbidden, and as violations of normality and imposed ideas of virtue, three things I consider and practice as sacred Acts of Chaos and Transformation.

     Lucifer in Gaiman’s mythos is a brilliantly depicted damaged child trying to grow up and free himself from the legacies of his enslavement. When one has been raised as a beast, becoming human is revolutionary struggle.

     I find reflection of myself in the character of Lucifer and the issues he faces as a wounded champion of the powerless and the dispossessed, the silenced and the erased, who cannot escape the consequences of his aberrations and transgressions of the Forbidden or defiance of authorized identities and the tyranny of other people’s ideas of virtue and normality; he is an outcast hero who is seen by others as a villain and must accept his own monstrosity if he is to champion others.

      In the film The League of Extraordinary Gentlemen, Dr Jekyll refuses to use his power with the words, “No. Hyde will never use me again.” To this Stuart Townsend’s glorious and strange Dorian Gray replies; “Then what good are you?”

     Let us embrace our monstrosity as a seizure of power and say of this secret twin who knows no limits and is free as Prospero says of Caliban in Act V, Scene 1 of William Shakespeare ’s The Tempest; “This thing of darkness I acknowledge mine.”

     Ours is a fallen world, a wilderness of mirrors wherein the truths written in our flesh and immanent in nature have been captured and distorted by those who would enslave us, falsified and abstracted from our lived experience as wild things, limitless and free; but one in which true heroism is possible, and where the uncontrollable and anarchic tidal force of love and desire can redeem the wildness of nature and the wildness within ourselves.

     The romance subplot centers on the redemptive power of love and references Jean Cocteau’s classic film Beauty and the Beast, Mary Shelly’s Frankenstein, Emily Bronte’s Wuthering Heights, and directly appropriates as its model the myth of Orpheus and Eurydice, as well as the tragic re-enactment of that myth and its reimagination in Wuthering Heights in the lives and poetry of Ted Hughes and Sylvia Plath, who cast themselves in the roles of Heathcliff and Catherine.

     Who can read the work of Emily Bronte without the meaning of her great novel Wuthering Heights changing with our awareness that its author thought of herself as Victor Frankenstein and as the titan Prometheus cast out of heaven like Milton’s rebel angel? That Heathcliff is her monster, a demon to be united with in an exalted Nietzschean rapture of transformative rebirth? And does this not change one’s reading of her source Frankenstein, and the works of Mary Shelly and Emily Bronte’s successors Sylvia Plath and Ted Hughes?

    Such beautiful imagery, in an allegory of epigenetic trauma and resilience. We are all prisoners of our history, whose legacies we drag behind us like invisible reptilian tails.

     We must free ourselves from our history; this is the first phase of revolutionary struggle and a precondition to our seizure of power over the ownership of ourselves and the achievement of internal conditions of being characterized by Liberty, autonomy, and Sartrean freedom and authenticity, a state which I term Unconquered, for who cannot be compelled by force is free.

    Unconquered; the only title worth having, an idea which has continued to inform, motivate, and shape me since I first discovered it in a poem by William Ernest Henley, Invictus, as a high school Freshman.

    At the first assembly of the new school year the incoming class was asked to  recite a poem we liked to our new peers to introduce ourselves. Ours was a town divided by church affiliation of which my family and I were members of neither and rare new arrivals; the quiet and grim black garbed Dutch and their Reformed Church, affiliated with that of South Africa’s Apartheid regime, dour giants with snow white hair like Harry Potter villains who thought music and dancing were sinful and whose mouths were full of thee’s and thou’s, and the loud and laughing, earthy, polka dancing, sawdust pit wrestling Swiss and their Calvinist Church, who served beer to anyone over the age of twelve. Among my earliest memories was when a Dutch man married a Swiss girl, and his relatives called it a mixed marriage and burned a cross on their lawn.

    Here I was notorious, the student for whom prayer in school had been discontinued as a result of my mother’s political action, who had adopted Nietzsche’s Thus Spake Zarathustra as a counter-narrative to the Bible the previous year and often quoted it in refutation to my fellow students attempts to cite authority in the repression of dissent. My parents were formidable figures who were also misfits; my mother a radical atheist, feminist, and peace activist who was also a biologist, psychologist, author, and scholar of Coleridge and medieval religious art, and my father the high school English, Drama, Forensics, and Fencing Club teacher who was also a counterculture theater director and collected artists and intellectuals, including Edward Albee whose plays he directed as I listened to their conversations during rehearsals as a child and the family storyteller William S. Burroughs, successor of Nietzsche through   Georges Bataille and his Acephale  circle and a disciple of  H.P. Lovecraft as a Surrealist and magician.

    I figured that I was going to get into a lot of fights, and had chosen to recite Invictus as the terms of struggle. Here was my prefacing speech to my peers and to the world; “I ask nothing of anyone, nor any quarter; neither will I offer any to those who stand against me. But I will never abandon anyone who stands with me, nor will you ever stand alone.

    Last summer I went to Brazil to train as a fencer for the Pan American Games, and stayed to defend abandoned street children from the bounty hunters whom the rich had set on them, and this is how we survived against police death squads with only our hands and whatever we could steal; by standing together regardless of our differences.

    This is what I ask now, of all of you. I’m hoping we can be friends.

     The poem I’ve chosen to recite is Invictus, which means Unconquered in Latin, by William Ernest Henley.

   “Out of the night that covers me,  

  Black as the Pit from pole to pole,  

I thank whatever gods may be  

  For my unconquerable soul.  

In the fell clutch of circumstance

  I have not winced nor cried aloud.  

Under the bludgeonings of chance  

  My head is bloody, but unbowed.  

Beyond this place of wrath and tears  

  Looms but the Horror of the shade,

And yet the menace of the years  

  Finds, and shall find, me unafraid.  

It matters not how strait the gate,  

  How charged with punishments the scroll,  

I am the master of my fate:

  I am the captain of my soul. “

    After a long and terrible silence, the auditorium erupted in cheers.

     None who are human are beyond redemption. Sometimes all we need do to conjure the redemptive power of love is offer others entrance into our world, to reveal our pain and our fear, our loneliness and hope of love, the wounds and flaws of our humanity which open us to the pain of others.

     This is my advice to anyone who would reach out across the interfaces of our differences to win allies and transform enemies into friends, to all who write, speak, teach, and organize as a fulcrum of action with which to change the balance of power in the world; be unguarded, genuine, raw even, and speak your truth with vision and passion. We must speak directly to the pain we share as fellow human beings to call forth the truth of others.

     We all have one problem in common as we grow up; each of us must reinvent how to be human. 

    Always there remains the struggle between the masks that others make for us and those we make for ourselves; this is the first revolution in which we all must fight, the struggle to seize ownership of ourselves.

Lucifer’s Song of Love: Cover of Wicked Game by Ursine Vulpine & Annaca

https://en.wikipedia.org/wiki/Hungry_ghost

History of the Chinese Hungry Ghost Festival

How do you satisfy a hungry ghost? | China Tonight | ABC News

Antlers film trailer

Why Antlers Is Adapting Wendigo Mythology (& How It’s Different)

https://screenrant.com/antlers-movie-wendigo-mythology-differences-explained/

Lucifer Omnibus, Vol. 1 & 2, by Mike Carey

https://www.goodreads.com/book/show/44493915-lucifer-omnibus-vol-1

https://www.goodreads.com/book/show/52507828-lucifer-omnibus-vol-2

The Origin of Satan: How Christians Demonized Jews, Pagans and Heretics,

by Elaine Pagels

https://www.goodreads.com/book/show/22470.The_Origin_of_Satan

Flowers from Hell: A Satanic Reader, by Nikolas Schreck (Editor)

https://www.goodreads.com/book/show/479570.Flowers_from_Hell

Paradise Lost and Paradise Regained, by John Milton, Christopher Ricks (Annotations)

https://www.goodreads.com/book/show/336518.Paradise_Lost_and_Paradise_Regained

Ring of Power: Symbols and Themes Love Vs. Power in Wagner’s Ring Circle and in Us : A Jungian-Feminist Perspective, by Jean Shinoda Bolen

Carl Jung and the Shadow: The Mechanics of Your Dark Side, film by Adrian Iliopoulos on his YouTube channel The Quintessential Mind

Meeting the Shadow: The Hidden Power of the Dark Side of Human Nature,

by Connie Zweig (Goodreads Author) (Editor), Jeremiah Abrams (Editor)

Pan and the Nightmare, by James Hillman

No Go the Bogeyman: Scaring, Lulling, and Making Mock, by Marina Warner

Beauty and the Beast, film by Jean Cocteau

The Secret of the Golden Flower: A Chinese Book of Life

by Lü Dongbin, Richard Wilhelm (Editor), Cary F. Baynes (Translator), C.G. Jung (Commentary), Salome Wilhelm (Foreword)

The Gothic Image: Religious Art in France of the Thirteenth Century,

by Émile Mâle

The Annotated Brothers Grimm, by Jacob Grimm, Wilhelm Grimm, Maria Tatar (Editor), A.S. Byatt (Introduction)

The Golden Bough, by James George Frazer

Who’s Afraid of Virginia Woolf?, by Edward Albee

The Magical Universe of William S. Burroughs, Matthew Levi Stevens

The Psychopathic God, by Robert G.L. Waite

The Painted Bird, by Jerzy Kosiński

How to Read Lacan, by Slavoj Žižek

Invictus, by William Ernest Henley

Tales from Ovid: 24 Passages from the Metamorphoses, by Ted Hughes (Translator), Ovid

https://www.goodreads.com/book/show/133951.Tales_from_Ovid

Hesiods Theogony: from Near Eastern Creation Myths to Paradise Lost,

by Stephen Scully

The Tempest, William Shakespeare

Prometheus Bound & Prometheus Unbound, by Aeschylus, Percy Bysshe Shelley

The Illuminated Books of William Blake, Volume 6: The Urizen Books,

by William Blake, David Worrall (Editor)

Thus Spake Zarathustra, by Friedrich Wilhelm Nietzsche

Nietzsche’s Zarathustra: Notes of the Seminar Given in 1934-1939, by C.G. Jung

The League of Extraordinary Gentlemen fan medley

a manual on the practice of Chod

https://usermanual.wiki/Pdf/Tulpamancy20Guide20Into20the20Strange20and20Wonderful.1558794621

How to Feed Your Demons

https://www.lionsroar.com/how-to-practice-feeding-your-demons/

August 17 2024 Black Cat Appreciation Day

    Let us celebrate and amplify the cause of all black cats, figures of historically marginalized others and all those whom Frantz Fanon called The Wretched of the Earth; the powerless and the dispossessed, the silenced and the erased, with whom I, as the founder of Lilac City Antifa and member of the Resistance founded in Paris 1940 as sworn to its Oath by the great Jean Genet in Beirut 1982, and my friends and allies in the cause of liberation place our lives in the balance.

     A whole secret history of resistance and revolutionary struggle lies here written in the figure of the Black Cat, whose genealogy as a symbol and legacy of resilience and empowerment I outline in brief here, as a heritage we may all claim. 

      Since the dawn of our civilization black cats have held a special place in our mythologies as figures and symbols of unconquerable power beyond the reach of kings and priests to subjugate, repress, and control, or indeed any who would enslave us and steal our souls; so also they have symbolized forces of nature, and as chthonic figures of the realm of shadows which includes death and dreams. Servants of Hecate, whose Festival of Torches or Hecatean Ides was celebrated August 13-15 by the Roman Empire in connection with her role as co ruler of the Underworld with Peresephone, and also servants of Freya who pulled her chariot through the nights of the Wild Hunt, and like all cats sharing in the liminal powers of the Egyptian dual aspected goddess Maat the nurturing mother and Sekhmet the protective lioness.

     We have today the comic and film mythology of Catwoman, whose autonomy and powers of resurrection are a mirror reverse image of the traditional evil witch in Christian theocratic patriarchy, who can transform into a black cat or leonine battle form.

     Black cats have symbolized freedom since they were chosen by Le Chat Noir, the original Kropotkin-Bakunin anarchist clandestine rendevous spot and the first cabaret, which opened in Paris in 1881, depicted in the iconic Théophile Steinlen poster of 1896. This was a decade since the glory days of an ancestor of mine, called The Red Queen after the Alice in Wonderland charcter for her signature means of assassination, was defending the barricades during the Paris Commune.

      As I wrote in my post of March 18 2024 Anniversary of the Founding of the Paris Commune; We celebrate today the one hundred fifty third anniversary of the founding of the Paris Commune, a glorious legacy of resistance in which all humankind shares. It conjures for me visions of the Bacchantes, a society of women revolutionaries who printed tickets with an image of the god of ecstasy and poetic vision on one side and the address of an enemy of the people on the other, bearing the legend “good for burning”. Distribution of the lottery tickets was through street runners as if it were any other black market gambling ring, something of no real interest to the police; teams bearing axes and torches would converge on the target as a flash mob.

     An ancestor of mine was one of them, called the Red Queen in reference to the character in Alice in Wonderland due to her signature method of assassination, a friend of figures of the Commune including Karl Marx, Gustave Courbet, Arthur Rimbaud, Victor Hugo, Emile Zola, and a comrade of Louise Michel; she was among the members of the Garde Militaire of the Commune who later immigrated to San Francisco as an intact unit, with their banners and uniforms. The secret society of revolutionaries descended from the original Garde Militaire remain among the most influential of global covert military organizations independent from any nation, though clearly not unique in this.

      I imagine her as a combination of Helena Bonham Carter’s Eudoria Holmes in Enola Holmes, which depicts the key figures of Suffragette history Emmeline Pankhurst and her daughter Sylvia, Rachel McAdams’ Irene Adler in Sherlock Holmes, and Michelle Pfeiffer’s Catwoman in Batman Returns.

     When you dream of ur-sources of historical identity and archetypal figures who can act as guardians and guides and provide spaces to grow into, dream big.

     Sustained and relentless waves of liberation actions and revolutionary struggle continue to hammer the world’s tyrannies of authoritarian force and control and fascisms of blood, faith, and soil with massive protests and electoral activism, and as we did in the Autonomous Zones of Seattle, Portland, and New York and hundreds more throughout the world, we will emerge victorious from the fight against unequal power and oppression because whosoever refuses to submit to force and defies authority and those who would enslave us becomes Unconquered and free. Each of us is a Living Autonomous Zone, ungovernable as the tide, uncontrollable as the wind; we are wild things, who serve no masters.

      The Black Flag flies from the barricades in al Quds-Jerusalem, Moscow, Hong Kong, Atlanta, and dozens of other cities in every continent of earth, and its primary meaning has not changed since its use by the First International and by Louise Michel, veteran of the Paris Commune, who first flew it as an anarchist banner when she led the Paris worker’s revolt of March 9 1883; freedom versus tyranny, refusal to submit to authority, the abolition of state terror, surveillance, and control, resistance to nationalisms of blood, faith, and soil, and abandonment of fear as the basis of human exchange and the social use of force as a principle of human organization.

     With this bold signal the people declare: we shall be ruled by none.

     Vive la Commune!

     When the Garde Militaire of the Paris Commune came to America with its flags and uniforms as a military society of the Internationale, the Black Cat as a recognition sign of liberation struggle came with it. Passed down along generations of international revolutionaries from its founders as a secret military society, who dispersed it everywhere while gathering in and lending aid and solidarity of action to the remnants of the Abolitionists, the Suffragettes, the Russian and other Revolutions, and especially the anarchist communes of the Seattle coast from which the labor union movement was born in America, it became the Sabotage Cat of the IWW with its electric spiky fur, also called the Wildcat and the origin of the term Wildcat Strike.

      As successors and inheritors of these original organizations of liberation struggle became Antifascists and Resistance cadre, first in the People’s Militia founded in 1921 in Italy to oppose Mussolini, then Antifaschistische Aktion founded in 1932 in Germany, the International Brigades of the 1936-39 Spanish Civil War, and finally in the French Resistance of World War Two, to name four major sources which we claim as forebears, symbols and ideologies of resistance and revolution such as the Black Cat became pervasive and were carried forward to the next great movement of liberation struggle, the Black Panthers.

      Here I wish to note that among the vast and rich history of Black resistance and liberation struggle, against both slavery and colonialism, the pan-African Leopard Society brotherhood of warriors provided a ready and wholly African model and context both for the Black Panthers and the mythology of the comic and film hero Black Panther.

      As written by Billie Anania in Hyperallergic, in an article entitled How Black Cats Went From Bad Luck to Symbols of Defiance: Icons like the Black Panther Party logo, the “Sabo-Tabby,” and innumerable pieces of protest art go against the traditional Western taboo around the felines; “The superstition associating black cats with bad luck is rooted in the European fear of darkness. In Celtic mythology, the Cat Sìth stole the souls of the recently deceased. During the Middle Ages, Devil-fearing Christians killed black cats because of their perceived proximity to the underworld. This fear even carried over to the Salem Witch Trials, when ownership of a black cat could be cited in charges of witchcraft. While pop culture still preserves this troubled legacy, underground artists have revived an alternative tradition that dates back thousands of years.

     The pantheon of Ancient Egypt included Bastet, the goddess of domesticity and fertility who took the form of a black cat. Generations of Egyptian artists portrayed Bastet differently as her mythos evolved, to the point that crimes against cats were punishable by death. Some representations of black cats have been more in this vein, against the Western taboo that they are ominous or sinister.

     Feline disobedience works against the Western notion that nature serves humanity, and therefore disrupts a sense of order. The Industrial Workers of the World use a black cat (“Sab-Kitty” or “Sabo-Tabby”) as their icon for sabotage. Similarly, the Black Panthers named their party after an animal that only attacks when provoked.

     Why do analyses of black cat folklore avoid this connection? Perhaps it’s because the IWW and the Black Panthers are still considered unsavory by those above a certain tax bracket. In most political contexts, black cats are silent agitators advocating for redistribution of wealth or even the overthrow of the government. As the first industrial labor union to recruit women and BIPOC, the IWW (or Wobblies) challenged the tactics of more conservative unions like the American Federation of Labor. Socialist writer Ralph Chaplin created the original Sabo-Tabby at the apex of the union’s radicalism, when it was hated by predatory capitalists and targeted for police suppression and surveillance. Over time, the symbol foreshadowed bad luck for bosses but liberation for workers, and artists adapted its likeness for political cartoons and propaganda to suit localized actions.

     The Black Panther logo was originally drafted in 1966 by Dorothy Zellner and Ruth Howard at the request of Kwame Ture (then Stokely Carmichael) to represent the Lowndes County Freedom Organization. The symbol evolved after the Party for Self-Defense incorporated in Oakland. Local artist Lisa Lyons popularized alternative designs of the panther on black-and-white flyers for rallies and marches, particularly for the freeing of Huey Newton and Eldridge Cleaver’s presidential campaign. Lyons helped transform the panther into a symbol of beauty and honor. One poster declares: “An attack against one is an attack against all. The slaughter of Black people must be stopped! By any means necessary!”

     Although the Wobblies and Panthers both suffered sabotage by the US government, their ideologies have inspired insurrection among anarchists and environmentalists worldwide, and their legacies continue in the fights for labor reform and prison abolition. In the last month, stunning copyright-free tributes have emerged on social media. A recent illustration by Brazilian artist Gabriel Borjoize shows a black cat with the Gadsden rattlesnake — a libertarian symbol based on the American Revolution’s “Don’t Tread on Me” flag — between its teeth. This scene feels evergreen in light of anti-lockdown protests as well as the ongoing right-wing push for smaller government and reduced social welfare spending (outside of police and the military, of course). Another illustration by Canadian artist Michael DeForge asserts, “Cops Aren’t Workers, No Cops in Labour,” with a giant Sabo-Tabby chomping on a cop car. It remains to be seen whether these black cats are a sign of progress, or of a longer battle on the horizon.”

     Myth, history, identity, and the limitless possibilities of becoming human. How can the idea of the Black Cat help us become who we wish to be, to discover and perform those truths written in our flesh?

     Our history as a series of seizures of power in liberation struggle offers us two vivid and immediate role models and figures of the Black Cat as outsider and champion of outsiders; Catwoman and Black Panther.

    Adopt a black cat, lovers of liberty!

    Let us run amok and be ungovernable.

The Syracusan Bride leading Wild Animals in Procession to the Temple of Diana by Lord Frederick Leighton (depicts the Ides of Hecate festival of August 13-15) 

Chadwick Boseman’s Black Panther

Michelle Pfeiffer’s Catwoman in Batman Returns

FB Group For the Love of Black Cats Appreciation Day

How Black Cats Went From Bad Luck to Symbols of Defiance

https://www.history.com/news/black-cats-superstitions

https://symbolsage.com/black-cat-superstition/

https://en.wikipedia.org/wiki/Le_Chat_Noir

https://archive.iww.org/history/icons/black_cat/

                  The Black Panthers, a reading list

Black Against Empire: The History and Politics of the Black Panther Party,

Joshua Bloom, Waldo E. Martin Jr.

Revolution in Our Time: The Black Panther Party’s Promise to the People,

Kekla Magoon

The Revolution Has Come: Black Power, Gender, and the Black Panther Party in Oakland, Robyn C. Spencer

Black Power: The Politics of Liberation, Stokely Carmichael, Charles V. Hamilton

Ready for Revolution: The Life and Struggles of Stokely Carmichael, Stokely Carmichael, John Edgar Wideman (Introduction), Ekwueme Michael Thelwell

 (Contributor)

https://www.goodreads.com/book/show/149043.Ready_for_Revolution

To Die for the People: The Writings of Huey P. Newton, Huey P. Newton,

Toni Morrison (Editor)

https://www.goodreads.com/book/show/220415.To_Die_for_the_People

Seize the Time: The Story of the Black Panther Party and Huey P. Newton,

Bobby Seale

The Angela Y. Davis Reader, Angela Y. Davis, Joy James (Editor)

https://www.goodreads.com/book/show/635636.The_Angela_Y_Davis_Reader

Freedom is a Constant Struggle, Angela Y. Davis, Cornel West  (Foreword),

Frank Barat  (Introduction)

https://www.goodreads.com/book/show/25330108-freedom-is-a-constant-struggle

The Assassination of Fred Hampton: How the FBI and the Chicago Police Murdered a Black Panther, Jeffrey Haas

Assata: An Autobiography, Assata Shakur

https://www.goodreads.com/book/show/100322.Assata

We Want Freedom: A Life in the Black Panther Party, Mumia Abu-Jamal,

Kathleen Cleaver  (Introduction)

A Taste of Power: A Black Woman’s Story, Elaine Brown

https://www.goodreads.com/book/show/913316.A_Taste_of_Power

Black Panther, by Ta-Nehisi Coates

https://www.goodreads.com/series/205147-black-panther-by-ta-nehisi-coates

                  Antifa: a reading list

Antifa: The Anti-Fascist Handbook, by Mark Bray

The Antifa Comic Book: 100 Years of Fascism and Antifa Movements

by Gord Hill

Philosophy of Antifascism: Punching Nazis and Fighting White Supremacy

by Devin Zane Shaw

Transatlantic Antifascisms: From the Spanish Civil War to the End of World War II, by Michael Seidman

Writers’ Block: The Paris Antifascist Congress of 1935, by Jacob Boas

Rethinking Antifascism: History, Memory and Politics, 1922 to the Present

by Hugo García Fernández (Editor), Mercedes Yusta Rodrigo (Editor), Xavier Tabet (Editor), Cristina Clímaco (Editor)

                         The Paris Commune, a reading list

 Paris Babylon: The Story of the Paris Commune, Rupert Christiansen

Rabble! A story of the Paris Commune, Geoffrey E. Fox

Massacre: The Life and Death of the Paris Commune of 1871, John M. Merriman

Communal Luxury: The Political Imaginary of the Paris Commune, Kristin Ross

The Red Virgin: Memoirs of Louise Michel, Louise Michel, Bullitt Lowry,

Elizabeth Gunter (Editors)

https://www.goodreads.com/book/show/691816.The_Red_Virgin

Writings on the Paris Commune, Marx, Engels, Bakunin, Kropotkin, Lenin

https://www.goodreads.com/book/show/4682739-writings-on-the-paris-commune

Surmounting the Barricades: Women in the Paris Commune, Carolyn J. Eichner

The Emergence of Social Space: Rimbaud and the Paris Commune, Kristin Ross,

Terry Eagleton (Foreword)

Anarchy and Art: From the Paris Commune to the Fall of the Berlin Wall,

Allan Antliff

The Paris Commune: A Revolution in Democracy, Donny Gluckstein

The Paris Commune in Shanghai: The Masses, the State, and Dynamics of “Continuous Revolution”, Hongsheng Jiang

https://www.versobooks.com/blogs?post_author=367506

August 16 2024 Anniversary of the Fall of Kabul and Afghanistan

     Of the Fall of Afghanistan we may say with Charles Dickens as written in A Tale of Two Cities; “It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of Light, it was the season of Darkness, it was the spring of hope, it was the winter of despair …, we had nothing before us, we were all going direct to Heaven, we were all going direct the other way …”

     This Defining Moment of our history, of both America and Afghanistan and of the broader conflict of civilizations of which our story is a part, beginning with the creation of civilization itself in the wars between the democracies of Greece and the autocratic Persian Empire, I imagine the Fall of Kabul now not in terms of vast systemic forces but as darkness illuminated by sudden flashes of vivid memories out of time from what has thus far been my final expedition into this theatre of war and ground of struggle; terror, pain, death, and hope, that gift and curse of Pandora to us all.

     I wrote my journal entry of this day three years ago from Peshawar during preparations for the expedition; by August 24 2021 I was across the Khyber Pass, and my journal for that date includes a film clip from Inglorious Basterds, Shoshanna Prepares for German Night with the glorious music by David Bowie, my theme song for Last Stands, which I post only when I am about to do something from which there is no return.

      Long ago I lost count of such Last Stands; it seems now to be my true state of being, this leap of faith into the Abyss. As Jean Genet said to me in 1982 Beirut, in a burning house, in a lost cause, in a suicide pact of refusal to surrender when he swore me to the Oath of the Resistance which set me on my life’s path; “When there is no hope, we are free to do impossible things, glorious things.”

     During our Defense of Panjshir that September a forlorn hope of Independence for her people was lost, but never shall be forgotten.

     Afghanistan my love; one day I will return to you, though hell should bar the way.

    As written by Alfred Noyes in The Highwayman;

PART ONE

The wind was a torrent of darkness among the gusty trees.  

The moon was a ghostly galleon tossed upon cloudy seas.  

The road was a ribbon of moonlight over the purple moor,  

And the highwayman came riding—

         Riding—riding—

The highwayman came riding, up to the old inn-door.

He’d a French cocked-hat on his forehead, a bunch of lace at his chin,  

A coat of the claret velvet, and breeches of brown doe-skin.

They fitted with never a wrinkle. His boots were up to the thigh.  

And he rode with a jewelled twinkle,

         His pistol butts a-twinkle,

His rapier hilt a-twinkle, under the jewelled sky.

Over the cobbles he clattered and clashed in the dark inn-yard.

He tapped with his whip on the shutters, but all was locked and barred.  

He whistled a tune to the window, and who should be waiting there  

But the landlord’s black-eyed daughter,

         Bess, the landlord’s daughter,

Plaiting a dark red love-knot into her long black hair.

And dark in the dark old inn-yard a stable-wicket creaked

Where Tim the ostler listened. His face was white and peaked.  

His eyes were hollows of madness, his hair like mouldy hay,  

But he loved the landlord’s daughter,

         The landlord’s red-lipped daughter.

Dumb as a dog he listened, and he heard the robber say—

“One kiss, my bonny sweetheart, I’m after a prize to-night,

But I shall be back with the yellow gold before the morning light;

Yet, if they press me sharply, and harry me through the day,  

Then look for me by moonlight,

         Watch for me by moonlight,

I’ll come to thee by moonlight, though hell should bar the way.”

He rose upright in the stirrups. He scarce could reach her hand,

But she loosened her hair in the casement. His face burnt like a brand

As the black cascade of perfume came tumbling over his breast;  

And he kissed its waves in the moonlight,

         (O, sweet black waves in the moonlight!)

Then he tugged at his rein in the moonlight, and galloped away to the west.

PART TWO

He did not come in the dawning. He did not come at noon;  

And out of the tawny sunset, before the rise of the moon,  

When the road was a gypsy’s ribbon, looping the purple moor,  

A red-coat troop came marching—

         Marching—marching—

King George’s men came marching, up to the old inn-door.

They said no word to the landlord. They drank his ale instead.  

But they gagged his daughter, and bound her, to the foot of her narrow bed.

Two of them knelt at her casement, with muskets at their side!  

There was death at every window;

         And hell at one dark window;

For Bess could see, through her casement, the road that he would ride.

They had tied her up to attention, with many a sniggering jest.

They had bound a musket beside her, with the muzzle beneath her breast!

“Now, keep good watch!” and they kissed her. She heard the doomed man say—

Look for me by moonlight;

         Watch for me by moonlight;

I’ll come to thee by moonlight, though hell should bar the way!

She twisted her hands behind her; but all the knots held good!

She writhed her hands till her fingers were wet with sweat or blood!  

They stretched and strained in the darkness, and the hours crawled by like years

Till, now, on the stroke of midnight,

         Cold, on the stroke of midnight,

The tip of one finger touched it! The trigger at least was hers!

The tip of one finger touched it. She strove no more for the rest.  

Up, she stood up to attention, with the muzzle beneath her breast.  

She would not risk their hearing; she would not strive again;  

For the road lay bare in the moonlight;

         Blank and bare in the moonlight;

And the blood of her veins, in the moonlight, throbbed to her love’s refrain.

Tlot-tlot; tlot-tlot! Had they heard it? The horsehoofs ringing clear;  

Tlot-tlot; tlot-tlot, in the distance? Were they deaf that they did not hear?

Down the ribbon of moonlight, over the brow of the hill,

The highwayman came riding—

         Riding—riding—

The red coats looked to their priming! She stood up, straight and still.

Tlot-tlot, in the frosty silence! Tlot-tlot, in the echoing night!  

Nearer he came and nearer. Her face was like a light.

Her eyes grew wide for a moment; she drew one last deep breath,  

Then her finger moved in the moonlight,

         Her musket shattered the moonlight,

Shattered her breast in the moonlight and warned him—with her death.

He turned. He spurred to the west; he did not know who stood  

Bowed, with her head o’er the musket, drenched with her own blood!  

Not till the dawn he heard it, and his face grew grey to hear  

How Bess, the landlord’s daughter,

         The landlord’s black-eyed daughter,

Had watched for her love in the moonlight, and died in the darkness there.

Back, he spurred like a madman, shrieking a curse to the sky,

With the white road smoking behind him and his rapier brandished high.

Blood red were his spurs in the golden noon; wine-red was his velvet coat;

When they shot him down on the highway,

         Down like a dog on the highway,

And he lay in his blood on the highway, with a bunch of lace at his throat.

.       .       .

And still of a winter’s night, they say, when the wind is in the trees,

When the moon is a ghostly galleon tossed upon cloudy seas,  

When the road is a ribbon of moonlight over the purple moor,  

A highwayman comes riding—

         Riding—riding—

A highwayman comes riding, up to the old inn-door.

Over the cobbles he clatters and clangs in the dark inn-yard.

He taps with his whip on the shutters, but all is locked and barred.  

He whistles a tune to the window, and who should be waiting there  

But the landlord’s black-eyed daughter,

         Bess, the landlord’s daughter,

Plaiting a dark red love-knot into her long black hair.

     As I wrote in my post of August 16 2021, The Fall of Kabul and Afghanistan;     We are confronted with mesmerizing images this weekend of the Fall of Kabul and Afghanistan to the victorious forces of the Taliban and the collapse of our Potempkin Village regime and its mirage army who fired not a single shot in resistance, images which recall the Fall of Saigon in 1975 under parallel conditions.

     If America wants a seat at the table in shaping the policies of the new government, we must recognize it as the legitimate independence movement that it is and refuse to play the role of foreign ogres of imperialism. We may win with the carrot what we have lost with the stick.

      Send not soldiers but diplomats with humanitarian aid and material support; this can be conditional on adherence to the principles of universal human rights. The Taliban need something from the US and the world at large; recognition of legitimacy, and this can be a powerful lever.

      As Shakespeare’s Henry the Fifth says; “When lenity and cruelty play for a kingdom, the gentler hand is the surest winner.” 

      America’s epic crusade and imperial adventures in Afghanistan began with a stunningly successful campaign to bring down the Soviet Union by luring and trapping it into an unwinnable invasion and conquest, a lesson subsequently forgotten, in which we armed, trained, funded, and often directly commanded and fought alongside freedom fighters who are today the warlords who actually rule Afghanistan. These American clients infamously included the brilliant religious scholar Osama bin Laden, and I think we all know how well that worked out.

    It seems we have learned nothing from the failures of our imperialism; this time may be different, but I doubt it.

     Unless we change the forces and conditions which make war profitable to elites and useful to authorities in the centralization of power.

    This will not be the first time the Taliban, a Pashto word meaning “students”, have ruled Afghanistan, as they did so from 1996 to 2001 as proxies of Pakistan, until America invaded in the wake of 911. Nor is it the first time Afghanistan has merited its title as “the Graveyard of Empires”; Alexander the Great’s successor state of Bactria, the Mongols, the British Empire and the Soviet Union all were broken upon its anvil. It has also been the birthplace of great empires which then fragmented; Parthia, Scythia, the Buddhist Kushans, White Huns, Kidarites, the Hindu Shahi Dynasty, and the empire of Nader Shah. Modern Afghanistan was founded in 1747 by Ahmad Shah Durrani from the remnants of the Mughals and Nader Shah’s heirs in Persia, after a mutually destructive conflict between the Safavid Dynasty of Persia and the Mughals of India for possession of Kandahar.

     And now, it seems, it is America’s turn. What madness possesses us, we humans, that we are driven to dominate and control others, with the institutionalized psychotic rage and violence of war on the one hand and the seductive lies and illusions of falsification and capitalist theft of public resources and wealth on the other?

    How can we escape the destructive vicious cycle and Wagnerian Ring of fear, power, and force?

    What are some lessons we can learn from our imperial failures to divide and conquer through manufacturing proxies and hegemonic elites along balkanized sectarian and ethnic lines, warlords, illusory client states, and the harnessed strategies of state terror and tyranny and a global carceral state of torture, surveillance, repression of dissent, borders, and police, in tandem with assimilation, co-optation, colonial exploitation through the pawns of corrupt oligarchs and puppet regimes, and the weaponization of our values and ideals, of democracy and universal human rights, as propagandistic bait for the trap of our dominion?

     Who bears arms bears death; choose life.

     Let us abandon the social use of force.

     Let us send no armies to enforce virtue.

     As I wrote in my post of April 19 2021, Biden Proclaims the End of America’s War in Afghanistan: Hooray, and Good Luck With That; In Afghanistan we came for vengeance, and stayed for profit. It has proven difficult to let go of either.

     President Biden has proclaimed the end of America’s War in Afghanistan; this I celebrate, my joy at news of peace shadowed only by the fact that we have been here before. Declaring peace is one thing; keeping the peace is quite another.

     2019 was a year of great hope tempered with tragic failure, typified by its end and the start of a new year with a fragile peace in Afghanistan after 18 years of war, a peace lost a few days later in a six hour fight in the total darkness of a cave, rescuing the SEALs trapped in a Taliban fortress by the destruction of their helicopters during an assault in violation of the treaty, a mission of provocation whose objective was sabotaging the peace, in which the whole history of millennia of civilizational conflict was borne by four men who free climbed a mountain in recapitulation of Alexander the Great’s capture of the Sogdian Rock and then with stealth, misdirection, and precision defeated a force which had overwhelmed and pinned down an airborne assault team of SEALs.

     As with many events which unfold as a regression of throwing words into throwing stones, it was both a tactical success and a strategic failure, a glorious act of heroism and an imperialist provocation which sabotaged our withdrawal from the madness of a forever war.

      This was a theatrical set-piece action designed to provide a casus belli, a secret mission to sabotage peace modeled on the ruse used by the Japanese to legitimize their invasion of Manchuria in 1931, the Mukden Incident, which involved a single Japanese soldier, a Missing Man whom other soldiers were sent to rescue.

     Biden’s Peace will be a test of the soul of America, of our true values and intentions toward the world, and of our unity of purpose. This is a line I hope we can hold, for if our profiteers of death and what Eisenhower called the military-industrial complex sabotage the chance for peace yet again in service to wealth and power, as Trump did in 2019 and the forces of Imperial Japan did in 1931, the possible futures which unfold from that moment do not promise a better world.

     We know what happened the last time, at Pearl Harbor.

     As I wrote in my post of January 2 2020, An end in sight to the Forever War in Afghanistan?;  The New Year brings a gift of peace, or its possibility, which may allow us to end our 18 year Forever War in Afghanistan and bring our 12,000 troops there home.

      Hundreds of thousands have died in this epic conflict with no real benefit to anyone, a war in which the objectives, alliances, and constellations of power have been amorphous and shifting, a flood America has tried to oppose with a bucket brigade.

     If a peace can be forged, if a nation can be put together again like Humpty Dumpty, it will be a miracle, but one much like Vietnam in which America flees in defeat and abandons its allies to an implacable enemy dedicated to enforcing its vision of an ideal society on everyone it can. Such comparison is limited in many ways, among them the odd fact that America has been subsidizing the  Taliban through the tribute paid by our civilian contractors while our militaries have been savaging each other in a pit fight marked by war crimes on all sides, attended by dehumanization and the civilizational loss of values.

      War makes for good business for a few, and incomprehensible horror for the many.    

     As described by Rahim Faiez and Kathy Gannon in Huffpost; “A key pillar of the agreement, which the U.S. and Taliban have been hammering out for more than a year, is direct negotiations between Afghans on both sides of the conflict.

     Those intra-Afghan negotiations are expected to be held within two weeks of the signing of a U.S.-Taliban peace deal. They will likely decide what a post-war Afghanistan will look like, and what role the Taliban will play. The negotiations would cover a wide range of subjects, such as the rights of women, free speech and the fate of the tens of thousands of Taliban fighters, as well as the heavily armed militias belonging to Afghanistan’s warlords who have amassed wealth and power since the Taliban’s ouster.”

    And in my subsequent post of February 29 2020, Peace in Afghanistan?; We celebrate today the historic signing of the peace accord between America and the Taliban, and the chance to bring our troops home from an 18 year war which has achieved little at great cost in blood and treasure. It is a tentative, conditional peace, formulated in a brilliant document which will forever remain an example of masterful diplomacy, in which both sides may claim victory.

      America has won the destruction and disavowal of a great enemy, al-Qaeda, by their Taliban allies; this also poises the Taliban as a Sunni nation with de facto American recognition directly on the eastern border of Iran as a counterweight, an unqualified win in terms of geopolitical strategy.

     The Taliban can claim victory over America in their long war to free their nation of foreign imperialism. We have ceded legitimacy to the Taliban and admitted in writing our total defeat, by direct order of our cowardly idiot President Trump, whose words mean nothing; it remains only to abandon our allies and flee Afghanistan like whipped dogs.

     This may not be how the narrative will be framed, spun, and sold in America, either by our government nor a nation weary of meaningless destructive forever wars, but I guarantee you this is how much of the world will interpret it.

     But this is not the reason I am uneasy and filled with brooding dread at the prospect of a chance for peace which this accord offers. Why am I not jubilant and dancing with victorious rapture at the chance of an end to war, any chance at all?

     As Jennifer Hansler writes in CNN; “The four-page agreement states that the Taliban will take steps “to prevent any group or individual, including al-Qa’ida, from using the soil of Afghanistan to threaten the security of the United States and its allies.” Those steps include commitments that the Taliban will instruct its members “not to cooperate with groups or individuals threatening the security of the United States and its allies” and that it “will prevent any group or individual in Afghanistan from threatening the security of the United States and its allies, and will prevent them from recruiting, training, and fundraising and will not host them in accordance with the commitments in this agreement.”

     “The text of the agreement does not contain any specific language regarding the protection of women or civil society,” such trivialities as universal human rights and democracy, and especially the rights of women, being of no value to the Republican government of America, the abolition of liberty and equality in both domestic and global spheres constituting the main goal of all three factions which allied to seize what has become the Party of Treason; the Patriarchy and sexual terror of the Gideonite fundamentalists, the white supremacists who want to overturn the rule of law entirely, and the plutocrats who would dehumanize and enslave us.

      The idea that all of us have equal rights under the law is a nuisance for the Republican alliance which seeks to impose a tyranny of fascism on the whole world as the Fourth Reich. They want to contain and limit viable external threats like Al Qaeda and ISIS, not eliminate them, as such enemies are very useful in driving nationalist fear and rage and in winning the submission of our own citizens to an authoritarian state of force and control, of surveillance and the counterinsurgency model of policing. Tyrants must create such threats if they do not actually exist.

     How many of the terrorist acts against us were perpetrated by pawns who were unaware of their true masters? How many such deniable forces does America employ globally to sow fear and hate, historically in the cause of our imperialism and now also in the subversion of democracy throughout the world?

     We fail to challenge the mechanisms and structures of our enslavement because they are well hidden, devious, subtle, made of smoke and mirrors. Fascisms of blood, faith, and soil now resurgent throughout the world are often characterized as outliers, but they are central to the course of human history. The long game of the Fourth Reich, its invisible tentacles sinuously proliferating  and seizing power throughout decades of influence operations until it ensnares us in its grasp, must not be underestimated.

     So my gladness at news of peace is shadowed by my mistrust in our government, for making peace and bringing our soldiers home conditional to the Taliban policing their areas against al-Qaeda and any terrorists at all, threats they may be powerless to save America from, sabotages peace and renders this accord a spectacle of Trump’s election campaign whose failure can be blamed on others.

     I hope that in this I am wrong, and we will soon be reunited with our loved ones who serve with honor and valor a government which has none, and that nevermore will we fight wars.

    May peace be upon us all.

The Fall of Kabul

Restrepo

     “Restrepo documents the 15-month deployment of a US Army platoon serving in Korengal Valley, Afghanistan in 2007” 

Korengal

     “Korengal continues the eye-opening and terrifying account of a US military platoon in the Korengal Valley of Afghanistan during 2007 and 2008. The documentary follows the same soldiers featured in Restrepo. Rather than focusing on the action and battles experienced by the platoon, the aftermath on the psyche is considered. With hauntingly detached, yet emotional interviews, soldiers from the platoon give their personal account of the war in all its facets. Shot in what’s called extreme closeup, the interviews are meant to physically and emotionally dive into the man under the uniform.

     Battle-worn soldiers from the Korengal Valley discuss their experiences: the good, the bad, and what’s leftover. Fear, adrenaline, brotherhood, honour and bravery are some of the topics brought into the full light of the war in these interviews. With a bittersweet note, several soldiers speak longingly for the intense bonds developed with one another.”

Inglorious Basterds: Shoshanna Prepares for German Night

The Highwayman, by Alfred Noyes

https://www.poetryfoundation.org/poems/43187/the-highwayman

A Tale of Two Cities, Charles Dickens

Arabic

16 أغسطس 2024 ذكرى سقوط كابول وأفغانستان

     من سقوط أفغانستان ، قد نقول مع تشارلز ديكنز كما هو مكتوب في حكاية مدينتين ؛ “لقد كانت أفضل الأوقات ، كانت أسوأ الأوقات ، كانت عصر الحكمة ، وكان عصر الحماقة ، لقد كان عصر الاعتقاد ، لقد كان عصر الشق ، كان موسم الضوء ، لقد كان موسم الظلام ، لقد كان ربيع الأمل ، كان شتاء اليأس … ، لم يكن لدينا شيء أمامنا ، كنا جميعًا نذهب مباشرة إلى الجنة ، وكنا جميعًا نسير في الاتجاه الآخر … “

     هذه اللحظة الحاسمة من تاريخنا ، لكل من أمريكا وأفغانستان ، لا أتخيل الآن ليس من حيث القوى الجهازية الشاسعة ، ولكن مع ظلام الظلام من خلال ومضات مفاجئة من الذكريات الحية في الوقت المناسب من ما كان حتى الآن بعدوتي الأخيرة في مسرح الحرب هذا وأرض الصراع ؛ الإرهاب والألم والموت والأمل ، تلك الهدية ولعنة باندورا لنا جميعًا.

     كتبت مجلسي في هذا اليوم من العام الماضي من بيشاور خلال الاستعدادات للبعثة ؛ بحلول 24 أغسطس ، كنت عبر ممر خيبر ، وتتضمن مجلتي لهذا التاريخ مقطع فيلم من Inglorious Basterds ، تستعد Shoshanna لـ German Night ، مع أغنيتي الموضوعية لـ Last Stands ، من قبل David Bowie ، والتي أنشرها فقط عندما أكون حولني لفعل شيء لا يوجد منه عودة. خلال دفاعنا عن Panjshir في سبتمبر الماضي ، فقدت أمل في الاستقلال لشعبها ، ولكن لن يتم نسيانها أبدًا.

     أفغانستان حبي. في يوم من الأيام سأعود إليك ، على الرغم من أن الجحيم يجب أن يمنع الطريق.

منذ زمن بعيد فقدت عدد هذه المدرجات الأخيرة ؛ يبدو الآن أنه حالتي الحقيقية ، قفزة الإيمان هذه إلى الهاوية. كما قال لي جان جينيه عام 1982 ، بيروت ، في منزل محترق ، في قضية خاسرة ، في ميثاق انتحاري لرفض الاستسلام وقسم المقاومة الذي وضعني على طريق حياتي. “عندما لا يكون هناك أمل ، نحن أحرار في القيام بأشياء مستحيلة ، وأشياء مجيدة.”    

كما كتبه ألفريد نويز في الطريق السريع ؛

الجزء الأول

كانت الريح سيلًا من الظلام بين الأشجار العاصفة.

كان القمر جاليون شبحًا تم إلقاؤه على البحار الملبدة بالغيوم.

كان الطريق شريطًا من ضوء القمر فوق المستنقع الأرجواني ،

وجاء الطريق السريع – ركوب –

         ركوب – الدوافع –

جاء الطريق السريع يركب ، حتى باب النزل القديم.

لقد كان قبًا فرنسيًا على جبينه ، حفنة من الدانتيل في ذقنه ،

معطف من مخملي كلاريت ، ومؤخرات من الجلد البني.

أنها مزودة مع أبدا التجاعيد. كانت حذائه حتى الفخذ.

وركب مع وميض مرصع بالجواهر ،

         مسدسه بأعقامه ،

رابيره أقصى طوبان ، تحت السماء المرصعة بالجواهر.

فوق الحصى ، اشتبك واشتبك في ساحة الظلام.

استغله مع سوطه على مصاريع ، ولكن تم قفل كل شيء ومنعه.

صفير نغمة إلى النافذة ، ومن يجب أن ينتظر هناك

لكن ابنة المالك السوداء ،

         بيس ، ابنة المالك ،

ضفيعًا لعقدة حب حمراء داكنة في شعرها الأسود الطويل.

ومظلمة في ساحة النزل القديمة المظلمة

حيث استمع تيم أوستلر. كان وجهه أبيض وذروة.

كانت عيناه جوفاء من الجنون ، وشعره مثل القش متعفن ،

لكنه أحب ابنة المالك ،

         ابنة المالك الحمراء.

غبي ككلب استمع إليه ، وسمع السارق يقول –

“قبلة واحدة ، حبيبتي البوني ، أنا بعد جائزة ليلا ،

لكنني سأعود مع الذهب الأصفر قبل ضوء الصباح ؛

ومع ذلك ، إذا ضغطوا علي بشكل حاد ، وهاري لي طوال اليوم ،

ثم ابحث عني بواسطة ضوء القمر ،

         شاهد لي بواسطة ضوء القمر ،

سآتي إليك بواسطة ضوء القمر ، على الرغم من أن الجحيم يجب أن يمنع الطريق “.

ارتفع منتصبا في ركاب. نادر يمكن أن يصل إلى يدها ،

لكنها خففت شعرها في الدسم. محترق وجهه مثل العلامة التجارية

عندما جاء سلسلة العطور السوداء على صدره.

وقبل موجاتها في ضوء القمر ،

         (يا ، الأمواج السوداء الحلوة في ضوء القمر!)

ثم قام بسحبه في ضوء القمر ، وخرج بعيدًا عن الغرب.

الجزء الثاني

لم يأت في الفجر. لم يأت عند الظهر.

ومن بين غروب الشمس المقلق ، قبل صعود القمر ،

عندما كان الطريق شريط الغجر ، يحلق المستنقع الأرجواني ،

جاءت قوات حمراء في مسيرة-

         مسيرة – مارشينغ –

جاء رجال الملك جورج يسيرون ، حتى باب النزل القديم.

قالوا لا كلمة للمالك. شربوا البيرة بدلا من ذلك.

لكنهم وضعوا ابنته ، وربطوها ، على سفح سريرها الضيق.

ركع اثنان منهم على قذائفها ، مع المساحات إلى جانبهم!

كان هناك موت في كل نافذة.

         والجحيم في نافذة مظلمة واحدة ؛

لأن بيس يمكن أن يرى ، من خلال قاعها ، الطريق الذي كان يركبه.

لقد ربطوها بالانتباه ، مع العديد من الدعابة.

كانوا يرتبون مسكيت بجانبها ، مع كمامة تحت صدرها!

“الآن ، حافظ على مراقبة جيدة!” وقبلوها. سمعت الرجل المحكوم يقول –

ابحث عني بواسطة ضوء القمر.

         راقب لي بواسطة ضوء القمر.

سآتي إليك بواسطة ضوء القمر ، على الرغم من أن الجحيم يجب أن يمنع الطريق!

انها ملتوية يديها خلفها. لكن كل العقدة كانت جيدة!

كانت تتلوى يديها حتى كانت أصابعها رطبة بالعرق أو الدم!

امتدوا وتوتروا في الظلام ، وساعات الزحف من قبل سنوات

حتى الآن ، على السكتة الدماغية في منتصف الليل ،

         بارد ، على السكتة الدماغية في منتصف الليل ،

طرف إصبع واحد لمسته! كان الزناد على الأقل لها!

طرف إصبع واحد لمسته. لم تسعى أكثر للباقي.

صعودا ، وقفت انتباه ، مع كمامة تحت صدرها.

لن تخاطر بسماعهم ؛ لن تسعى مرة أخرى.

للطريق وضع عارية في ضوء القمر.

         فارغة وعارية في ضوء القمر.

ودماءها ، في ضوء القمر ، تخثرت على امتناع حبها.

tlot-tlot ؛ tlot-tlot! هل سمعوا ذلك؟ الرنين Horsehoofs واضحة.

tlot-tlot ؛ tlot-tlot ، في المسافة؟ هل كانوا صما لدرجة انهم لم يسمعوا؟

أسفل شريط ضوء القمر ، فوق جبين التل ،

جاء الطريق السريع ركوب –

         ركوب – الدوافع –

نظرت المعاطف الحمراء إلى تحضيرها! وقفت ، مستقيمة وما زالت.

tlot-tlot ، في الصمت الفاتر! tlot-tlot ، في ليلة الصدى!

أقرب جاء وأقرب. كان وجهها مثل الضوء.

نمت عيناها للحظة. رسمت نفسا عميقا آخر ،

ثم تحركت إصبعها في ضوء القمر ،

         حطم بندقية ضوء القمر ،

حطمت صدرها في ضوء القمر وحذرته – مع وفاتها.

التفت. دفع إلى الغرب. لم يكن يعرف من يقف

انحنى ، مع رأسها على المسكيت ، غارق بدمها!

ليس حتى الفجر سمعها ، ونما وجهه رمادي لسماع

كيف بيس ، ابنة المالك ،

         ابنة المالك السوداء ،

كانت قد شاهدت حبها في ضوء القمر ، وتوفي في الظلام هناك.

مرة أخرى ، حفز مثل رجل مجنون ، صرف لعنة على السماء ،

مع تدخين الطريق الأبيض خلفه ورصاصه العالي.

كان الدم الأحمر يوتنهام في الظهر الذهبي. وي

كان NE-Red معطفه المخملي.

عندما أطلقوا النار عليه على الطريق السريع ،

          أسفل مثل كلب على الطريق السريع ،

ووضع في دمه على الطريق السريع ، مع مجموعة من الدانتيل في حلقه.

. . .

يقولون إنه لا يزالون في ليلة الشتاء عندما تكون الريح في الأشجار ،

عندما يكون القمر جاليون شبحًا يتم إلقاؤه على البحار الغائمة ،

عندما يكون الطريق شريطًا من ضوء القمر فوق المستنقع الأرجواني ،

يأتي طريق سريع – ركوب –

          ركوب – الدوافع –

يأتي الطريق السريع ركوبًا ، حتى باب النزل القديم.

فوق الحصى يتساقط ويتطوع في ساحة النزل المظلمة.

انه ينقر مع سوطه على مصاريع ، ولكن كل شيء مغلق ومنع.

صافرة نغمة إلى النافذة ، ومن يجب أن ينتظر هناك

لكن ابنة المالك السوداء ،

          بيس ، ابنة المالك ،

ضفيعًا لعقدة حب حمراء داكنة في شعرها الأسود الطويل.

كما كتبت في منصبي في 16 أغسطس 2021 ، سقوط كابول وأفغانستان ؛ نحن نواجه صورًا ساحرة في نهاية هذا الأسبوع من سقوط كابول وأفغانستان إلى القوى المنتصرة في طالبان وانهيار نظام قرية بوتمبكين وجيشه الميرغ الذي أطلق النار على لم يتمتع بمقاومة ، صور تتذكر سقوط سقوط سقص في عام 1975 في ظل الظروف المتوازية.

     إذا أرادت أمريكا مقعدًا على الطاولة في تشكيل سياسات الحكومة الجديدة ، فيجب علينا أن ندركها على أنها حركة الاستقلال المشروعة وهي ترفض أن تلعب دور الغول الأجنبي للإمبريالية. قد نربح مع الجزر ما فقدناه مع العصا.

      لا ترسل جنودًا بل دبلوماسيون بمساعدة إنسانية ودعم مادي ؛ هذا يمكن أن يكون مشروطًا بالالتزام بمبادئ حقوق الإنسان الشاملة. تحتاج طالبان إلى شيء من الولايات المتحدة والعالم بشكل عام ؛ الاعتراف بالشرعية ، ويمكن أن يكون رافعة قوية.

      كما يقول هنري شكسبير الخامس. “عندما يلعب التسامح والقسوة للمملكة ، فإن اليد اللطيفة هي أفضل الفائز”.

      بدأت الحملة الصليبية الملحمية الأمريكية والمغامرات الإمبراطورية في أفغانستان بحملة ناجحة بشكل مذهل لإسقاط الاتحاد السوفيتي من خلال جذبها ومحاصرةها في غزو وموقد لا يمكن التغلب عليه ، وهو درس نسيه لاحقًا ، نسلح فيه وتدريبه ، وغالبًا ما تم تمويله مباشرة ، وغالبًا ما تم تمويله مباشرة ، وغالبًا ما تم تمويله مباشرة ، وقاتلوا جنبا إلى جنب مع مقاتلي الحرية الذين هم اليوم أمراء الحرب الذين يحكمون بالفعل أفغانستان. شمل هؤلاء العملاء الأميركيين بشكل سيء العالم الديني الرائع أسامة بن لادن ، وأعتقد أننا جميعًا نعرف مدى نجاح ذلك.

    يبدو أننا لم نتعلم شيئًا من إخفاقات الإمبريالية ؛ قد تكون هذه المرة مختلفة ، لكنني أشك في ذلك.

     ما لم نغير القوى والظروف التي تجعل الحرب مربحة للنخب ومفيدة للسلطات في مركزية السلطة.

    لن تكون هذه هي المرة الأولى التي يحكم فيها طالبان ، وهي كلمة الباشتو التي تعني “الطلاب” ، أفغانستان ، كما فعلوا ذلك من عام 1996 إلى عام 2001 كوكيل في باكستان ، حتى غزت أمريكا في أعقاب 911. كما أنها ليست المرة الأولى وقد أستحق أفغانستان لقب “مقبرة الإمبراطوريات” ؛ تم كسر ولاية ألكساندر الخليفة الكبرى في باكتريا ، المغول والإمبراطورية البريطانية والاتحاد السوفيتي جميعها على سندانها. لقد كان أيضًا مسقط رأس الإمبراطوريات العظيمة التي تم تجزئها بعد ذلك ؛ Parthia ، Scythia ، The Boddhist Kushans ، White Huns ، Kidarites ، The Hindu Shahi Dynasty ، و Empire of Nader Shah. تأسست أفغانستان الحديثة في عام 1747 من قبل أحمد شاه دوراني من بقايا المغول وورثة نادر شاه في بلاد فارس ، بعد صراع مدمر متبادل بين سلالة السفافيد في بلاد فارس ومغول الهند لحيازته كاندهار.

     والآن ، يبدو أن دور أمريكا. ما يمتلكهنا ما الجنون ، نحن البشر ، ونحن مدفوعون للسيطرة على الآخرين والسيطرة على الآخرين ، مع الغضب الذهاني المؤسسي وعنف الحرب من جهة والأكاذيب المغرية وأوهام التزوير والسرقة الرأسمالية للموارد العامة والثروة على الآخر ؟

    كيف يمكننا الهروب من الدورة المدمرة المدمرة وخاتم فاجنر من الخوف والقوة والقوة؟

    ما هي بعض الدروس التي يمكن أن نتعلمها من إخفاقاتنا الإمبراطورية في تقسيم وتهاب الوكلاء التصنيعيين والنخب المهيمنة على طول الخطوط الطائفية والعرقية البلقان ، وأمراء الحرب ، ودول العميل الوهمية ، واستراتيجيات الحنطة الإرهابية والطغيان ودولة تعذيب عالمية. ، مراقبة ، قمع المعارضة ، الحدود ، والشرطة ، جنبًا الطعم الدعائي لفخ هيمنةنا؟

     الذي يحمل السلاح يحمل الموت. اختيار الحياة.

     دعونا نتخلى عن الاستخدام الاجتماعي للقوة.

     دعونا لا نرسل أي جيوش لفرض الفضيلة.

     كما كتبت في منصبي في 19 أبريل 2021 ، أعلن بايدن نهاية حرب أمريكا في أفغانستان: الصيحة ، ونتمنى لك التوفيق في ذلك ؛ في أفغانستان ، جئنا للانتقام ، وبقينا من أجل الربح. لقد ثبت أنه من الصعب التخلي عن أي منهما.

     أعلن الرئيس بايدن نهاية حرب أمريكا في أفغانستان ؛ هذا أحتفل به ، فرحتي في أخبار السلام التي تظل فيها فقط حقيقة أننا كنا هنا من قبل. إعلان السلام شيء واحد ؛ الحفاظ على السلام هو آخر تماما.

     كان عام 2019 عامًا من الأمل العظيم الذي خفف من الفشل المأساوي ، الذي تم تصويره بنهايته وبداية عام جديد بسلام هش في أفغانستان بعد 18 عامًا من الحرب ، خسر سلام بعد بضعة أيام في معركة مدتها ست ساعات في المجموع ظلام كهف ، إنقاذ الأختام المحاصرة في قلعة طالبان من خلال تدمير طائراتهم الهليكوبتر خلال اعتداء في انتهاك للمعاهدة ، وهي مهمة الاستفزاز التي كان هدفها تخريب السلام ، حيث كان تاريخ آلاف السنين في الحضارة كله.

تم تحمل CT من قبل أربعة رجال قاموا بحرية تسلق جبلًا في إعادة تسوية ألكساندر ذا كبرز القبض على صخرة سوجديان ، ثم مع خلسة ، وتوجيه خاطئ ، وهزمت الدقة قوة طغت عليها وتثبيتها في فريق هجوم محمول جواً من الأختام.

     كما هو الحال مع العديد من الأحداث التي تتكشف باعتبارها انحدارًا لرمي الكلمات في رمي الحجارة ، فقد كان نجاحًا تكتيكيًا وفشلًا استراتيجيًا ، وعملًا مجيدًا للبطولة وإمبريالية استفزاها التي أجرت انسحابنا من جنون حرب إلى الأبد.

      كان هذا بمثابة عمل مسرحي مصمم لتزويد Casus Belli ، وهي مهمة سرية لتخريب السلام على غرار الحيلة التي يستخدمها اليابانيون لإضفاء الشرعية على غزوهم لمانشوريا في عام 1931 ، وهو حادثة موكدن ، التي تضمنت جنديًا يابانيًا واحدًا ، وهو أحد الجنود الياباني ، رجل مفقود تم إرسال الجنود الآخرين للإنقاذ.

     سيكون سلام بايدن بمثابة اختبار لروح أمريكا ، وقيمنا ونوايانا الحقيقية تجاه العالم ، ووحدتنا للهدف. هذا هو الخط الذي آمل أن نتمكن من الاحتفاظ به ، لأنه إذا كان مستثنينا للموت وما وصفه أيزنهاور بتخريب المعقدة العسكرية ، فإن الفرصة للسلام مرة أخرى في الخدمة للثروة والسلطة ، كما فعل ترامب في عام 2019 وقوى الإمبراطورية اليابانية فعلت في عام 1931 ، فإن العقود الآجلة المحتملة التي تتكشف من تلك اللحظة لا تعد بعالم أفضل.

     نحن نعرف ما حدث في المرة الأخيرة ، في بيرل هاربور.

     كما كتبت في منصبي في 2 يناير 2020 ، نهاية في الأفق إلى الحرب إلى الأبد في أفغانستان؟ يجلب العام الجديد هدية من السلام ، أو احتماله ، مما قد يسمح لنا بإنهاء حربنا 18 عامًا إلى الأبد في أفغانستان وإحضار قواتنا البالغ عددها 12000 قوات إلى المنزل.

      مات مئات الآلاف في هذا الصراع الملحمي دون أي فائدة حقيقية لأي شخص ، وهي حرب كانت فيها الأهداف والتحالفات وأبراج السلطة غير متبلورة وتتحول ، وقد حاولت أمريكا الفيضان معارضتها مع لواء دلو.

     إذا كان من الممكن تزوير سلام ، إذا كان من الممكن تجميع أمة مرة أخرى مثل Humpty Dumpty ، فستكون معجزة ، ولكنها واحدة مثل فيتنام التي تهرب فيها أمريكا في الهزيمة وتتخلى عن حلفائها لعدو غير مريح مخصص لإنفاذ رؤيتها لها مجتمع مثالي على الجميع يمكنه. هذه المقارنة محدودة بعدة طرق ، من بينها الحقيقة الغريبة التي تدعمها أمريكا طالبان من خلال الجزية التي يدفعها مقاولينا المدنيين بينما كانت الجيوش لدينا توفر بعضها البعض في معركة حفرة تتميز بجرائم حرب من جميع الأطراف ، التي حضرها تجريد الإنسانية وفقدان الحضارة للقيم.

      الحرب تجعل العمل الجيد لعدد قليل ، ورعب غير مفهوم للكثيرين.

     كما وصفها رحيم فايز وكاثي غانون في HuffPost ؛ “إن الركن الرئيسي للاتفاقية ، التي كانت الولايات المتحدة و Taliban تتخلى عن أكثر من عام ، هي مفاوضات مباشرة بين الأفغان على جانبي الصراع.

     من المتوقع أن تُعقد تلك المفاوضات داخل الأفغان في غضون أسبوعين من توقيع اتفاق سلام في الولايات المتحدة. من المحتمل أن يقرروا كيف ستبدو أفغانستان بعد الحرب ، وما هو الدور الذي سيلعبه طالبان. ستغطي المفاوضات مجموعة واسعة من الموضوعات ، مثل حقوق المرأة ، وحرية التعبير ومصير عشرات الآلاف من مقاتلي طالبان ، وكذلك الميليشيات المسلحة المسلحة التي تنتمي إلى أمراء الحرب في أفغانستان الذين جمعوا الثروة والقوة منذ طالبان الإطاحة “.

    وفي منصبي اللاحق في 29 فبراير 2020 ، السلام في أفغانستان؟ نحتفل اليوم بالتوقيع التاريخي لاتفاق السلام بين أمريكا وعلى طالبان ، وفرصة لإعطاء قواتنا إلى المنزل من حرب 18 عامًا والتي لم تحقق سوى تكلفة كبيرة في الدم والكنز. إنه سلام مبدئي ، مشروط ، صُمم في وثيقة رائعة ستبقى إلى الأبد مثالًا على الدبلوماسية الرائعة ، والتي قد يطالب فيها كلا الجانبين بالانتصار.

      لقد فازت أمريكا بتدمير وتنسيق عدو عظيم ، تنظيم القاعدة ، من قبل حلفائهم في طالبان ؛ هذا أيضًا يتأرجح طالبان كدولة سنية مع اعتراف بحكم الواقع على الحدود الشرقية لإيران باعتباره ثقلًا موازًا ، وهو فوز غير مؤهل من حيث الاستراتيجية الجيوسياسية.

     يمكن لطالبان المطالبة بالفوز على أمريكا في حربهم الطويلة لتحرير أمهم الإمبريالية الأجنبية. لقد تنازلنا عن الشرعية إلى طالبان واعترفنا في كتابة هزيمتنا التامة ، من خلال النظام المباشر لرئيسنا الأبله الجبان ترامب ، الذي لا تعني كلماته شيئًا ؛ يبقى فقط للتخلي عن حلفائنا والفرار من أفغانستان مثل الكلاب المخفوقة.

     قد لا تكون هذه هي الطريقة التي سيتم بها تأطير السرد ، وتنسجها ، وبيعها في أمريكا ، إما من قبل حكومتنا ولا أمة من حروب الأبد المدمرة التي لا معنى لها ، لكنني أضمن لك أن هذا هو مقدار ما سوف يفسره العالم.

     لكن هذا ليس هو السبب في أنني غير مرتاح ومليء بالفزع الحضنة على احتمال وجود فرصة للسلام التي يقدمها هذه الاتفاقية. لماذا أنا لست مبتهجًا ويرقص مع نشوة الطرب المنتصرة في فرصة إنهاء الحرب ، أي فرصة في آل

ل؟

     كما تكتب جنيفر هاندلر في سي إن إن ؛ “ينص الاتفاق المكون من أربع صفحات على أن طالبان ستتخذ خطوات” لمنع أي مجموعة أو فرد ، بما في ذلك القاعدة ، من استخدام تربة أفغانستان لتهديد أمن الولايات وحلفائها “. تتضمن هذه الخطوات التزامات بأن طالبان ستوجه أعضائها “عدم التعاون مع مجموعات أو أفراد يهددون بأمن الولايات المتحدة وحلفائها” وأنها “ستمنع أي مجموعة أو فرد في أفغانستان من تهديد أمن الولايات المتحدة وحلفائها ، وسيمنعونهم من التوظيف والتدريب وجمع التبرعات ولن يستضيفهم وفقًا للالتزامات في هذه الاتفاقية. “

     “نص الاتفاق لا يحتوي على أي لغة محددة فيما يتعلق بحماية المرأة أو المجتمع المدني” ، مثل هذه التظاهرات مثل حقوق الإنسان والديمقراطية العالمية ، وخاصة حقوق المرأة ، لا قيمة لها للحكومة الجمهورية الأمريكية ، إلغاء الحرية والمساواة في كل من المجالات المحلية والعالمية التي تشكل الهدف الرئيسي لجميع الفصائل الثلاثة التي تحالفها الاستيلاء على ما أصبح حزب الخيانة ؛ الإرهاب الأبوي والإرهاب الجنسي لأصولي الجدونيت ، والتفوق البيض الذين يرغبون في إلغاء حكم القانون بالكامل ، والبلوتوقراطيين الذين يتجاهلوننا ويستعبدونا.

      إن فكرة أن جميعًا لدينا حقوق متساوية بموجب القانون هي مصدر إزعاج للتحالف الجمهوري الذي يسعى إلى فرض طغيان من الفاشية في العالم بأسره باعتباره الرايخ الرابع. إنهم يريدون احتواء وتقييد تهديدات خارجية قابلة للحياة مثل القاعدة وداعش ، وليس القضاء عليها ، لأن هذه الأعداء مفيدة للغاية في قيادة الخوف القومي والغضب وفي الفوز بتقديم مواطنينا إلى حالة سلطنة من القوة والسيطرة ، من المراقبة ونموذج مكافحة التمرد للشرطة. يجب أن يخلق الطغاة مثل هذه التهديدات إذا لم تكن موجودة بالفعل.

     كم من الأعمال الإرهابية ضدنا ارتكبها البيادق الذين لم يكونوا على دراية بسادائهم الحقيقيين؟ كم عدد هذه القوى التي يمكن إنكارها التي توظفها أمريكا على الصعيد العالمي لزرع الخوف والكراهية ، تاريخياً في قضية الإمبريالية والآن في تخريب الديمقراطية في جميع أنحاء العالم؟

     نفشل في تحدي آليات وهياكل استعبادنا لأنها مخفية جيدًا ، ملتوية ، خفية ، مصنوعة من الدخان والمرايا. غالبًا ما يتم تمييز الفاشية من الدم والإيمان والتربة في جميع أنحاء العالم على أنها القيم المتطرفة ، لكنها أساسية في مجرى تاريخ البشرية. اللعبة الطويلة في الرايخ الرابع ، مخالبها غير المرئية التي تنتشر بشكل خاطئ وتستولى على السلطة على مدار عقود من عمليات التأثير حتى لا تنفجر في قبضتها.

     لذا فإن سعادتي في أخبار السلام قد تظل من خلال عدم ثقتني في حكومتنا ، ولعمل سلامهم وجواد جنودنا إلى المنزل الشرطي لبطولة طالبان مناطقهم ضد تنظيم القاعدة وأي إرهابيين على الإطلاق ، قد يكونون عاجزين لإنقاذ أمريكا من ، تخريب السلام ويجعل هذا الأمر يتفق على مشهد في حملة ترامب الانتخابية التي يمكن إلقاء اللوم على فشلها على الآخرين.

     آمل أن أكون مخطئًا في هذا ، وسنجمد قريباً مع أحبائنا الذين يخدمون بشرف وشجاعة حكومة لا يوجد بها شيء ، ولن نحارب الحروب أبدًا.

    قد يكون السلام علينا جميعًا.

Pashto

6 اګست 2024 د کابل او افغانستان د سقوط کلیزه

 د افغانستان د سقوط په اړه موږ ممکن د چارلس ډیکنز سره ووایو لکه څنګه چې د دوه ښارونو کیسه کې لیکل شوي؛ “دا تر ټولو ښه وخت و، دا تر ټولو بد وخت و، دا د حکمت عمر و، دا د حماقت زمانه وه، دا د باور زمانه وه، دا د بې باورۍ دور و، دا د رڼا موسم و، دا د تیارو موسم و، دا د امید پسرلی و، دا د نا امیدۍ ژمی و …، زموږ په وړاندې هیڅ شی نه و، موږ ټول مستقیم جنت ته روان وو، موږ ټول په مستقیم ډول بل لوري ته روان وو … “

 زموږ د تاریخ دا ټاکونکې شیبه، د امریکا او افغانستان دواړو او د تمدنونو د پراخې جګړې چې زموږ کیسه یې یوه برخه ده، د یونان د ډیموکراسۍ او د فارس د استبدادي امپراتورۍ تر منځ په جګړو کې پخپله د تمدن له رامینځته کیدو سره پیل شو. د کابل سقوط اوس د پراخو نظامی ځواکونو له نظره نه، بلکې د تیارو په څیر د وخت په تیریدو سره د ناڅاپه روښانه یادونو په رڼا کې د هغه څه څخه چې تر دې دمه د جګړې دې ډګر او د مبارزې ډګر ته زما وروستی سفر دی؛ ډار، درد، مرګ، او امید، دا ډالۍ او د پانډورا لعنت موږ ټولو ته.

 ما د دې ورځې د ننوتنې په ورځ کې درې کاله مخکې له پېښور څخه د سفر لپاره د چمتووالي په حال کې لیکلی و. تر 24 اګست 2021 پورې زه د خیبر د لارې په اوږدو کې وم، او د دې نیټې لپاره زما په ژورنال کې د Inglorious Basterds څخه یو فلمي کلپ شامل دی، شوشانه د ډیویډ بووی لخوا د عالي موسیقۍ سره د جرمن شپې لپاره چمتو کوي، د وروستي سټینډز لپاره زما موضوع سندره، کوم چې زه یوازې هغه وخت پوسټ کوم زه د هغه څه په اړه یم چې له هغې څخه بیرته راستنیدل نشته.

 ډیر پخوا ما د داسې وروستي سټینډونو شمیر له لاسه ورکړ. اوس داسې بریښي چې زما ریښتیني حالت دی ، د عقیدې دا کودتا په حبس کې. لکه څنګه چې ژان جینټ په 1982 بیروت کې ما ته وویل، په یوه سوځیدلي کور کې، په یوه ورک شوي دلیل کې، د تسلیم کولو څخه د انکار په ځانمرګي تړون کې او د مقاومت حلف چې زما د ژوند لاره یې جوړه کړه؛ “کله چې هیڅ امید شتون ونلري، موږ د ناممکن شیانو، عالي شیانو ترسره کولو لپاره آزاد یو.”

 زموږ د پنجشیر د سپتمبر د دفاع په جریان کې د هغې د خلکو لپاره د خپلواکۍ یوه هیره شوې هیله له لاسه ورکړه، مګر هیڅکله به هیر نشي.

 افغانستان زما مینه؛ یوه ورځ به زه تا ته بیرته راستون شم، که څه هم دوزخ باید لاره بنده کړي.

 لکه څنګه چې د الفرډ نویس لخوا په Highwayman کې لیکل شوی؛

لومړۍ برخه

باد د شنو ونو په منځ کې د تیارو څپې وه.

سپوږمۍ یو شیطاني ګیلون و چې په ورېځو سمندرونو کې غورځول شوی و.

سړک د ارغواني مور په سر د سپوږمۍ د رڼا ربن وه،

او د لویې لارې سړی راغی –

 سواری – سواری –

د لویې لارې سړی په سواره راغی، د کور زاړه دروازې ته.

په تندی یې فرانسوی خولۍ اغوستی وه، په زنه کې یې یوه لیسه وه،

د کلارټ مخمل کوټ، او د نسواري رنګ پوټکي برچونه.

دوی هیڅ کله هم د چاغوالي سره نه دي سمبال شوي. د هغه بوټان تر ران پورې وو.

او هغه د ګاڼو په څرمن سره سپاره شو

 د هغه د تومانچې ګولۍ یو ځلیږي،

د هغه ریپیر د ګاڼو لرونکی اسمان لاندې یو ځل بیا ځلیده.

د کوبلو په سر یې په تیاره انګړ کې ولویده او شخړه یې وکړه.

هغه د خپل څراغ سره په شټرونو کې ټپ کړ، مګر ټول تړل شوي او منع شوي وو.

هغه کړکۍ ته یو غږ وواهه، او څوک باید هلته انتظار وکړي

خو د مالک د تور سترګو لور،

 بیس، د مالک لور،

د هغې په اوږدو تور ویښتانو کې د تیاره سور مینې غوټۍ اچول.

او په تیاره زاړه انګړ کې یو باثباته ویکټ ټوټه شوه

چیرته چې ټیم اوسترر غوږ نیولی و. مخ يې سپين او سپين و.

سترګې یې د لیونتوب کندې وې، ویښتان یې لکه د وریجو په څیر و،

خو هغه د مالک له لور سره مینه درلوده،

 د ځمکې د مالک سور شونډې لور.

د سپي په څیر ګونګۍ غوږ نیولی و، او هغه یې واورېد چې غل وویل:

“یوه ښکل کړه، زما خوږې خوږې، زه نن شپه د انعام وروسته یم،

خو زه به د سهار له رڼا مخکې د ژېړ سرو زرو سره بیرته راشم.

بیا هم، که دوی ما په چټکۍ سره فشار راوړي، او ما د ورځې په اوږدو کې ځوروي،

بیا راته د سپوږمۍ په رڼا کې وګوره

 د سپوږمۍ رڼا راته وګوره

زه به د سپوږمۍ له لارې تا ته راشم، که څه هم دوزخ باید لاره بنده کړي.

هغه په ​​غېږ کې نېغ پورته شو. هغه په ​​ندرت سره د هغې لاس ته رسیدلی شي،

مګر هغې خپل ویښتان په قضیه کې خلاص کړل. د هغه مخ د نښې په څیر سوځیدلی

لکه څنګه چې د عطرو تور څاڅکی د هغه په ​​سینه کې راوتلی و.

او هغه د سپوږمۍ په رڼا کې د هغې څپې ښکل کړې،

 (اې، د سپوږمۍ په رڼا کې خوږې تورې څپې!)

بیا یې د سپوږمۍ په رڼا کې خپل بام ته وخندل او لویدیځ ته یې منډه کړه.

دوهمه برخه

هغه په ​​سهار کې نه و راغلی. هغه ماسپښین نه و راغلی؛

او د لمر ختو څخه د سپوږمۍ د راڅرګندیدو دمخه،

کله چې سړک د جپسي ربن و، ارغواني خټکی لوپ کول،

یو سور کوټ سرتیری راغی –

 مارچ کول – مارچ کول –

د پاچا جورج سړي په مارش کې راغلل، د زاړه هوټل دروازې ته.

دوی د ځمکې خاوند ته څه ونه ویل. دوی د هغه پر ځای د هغه شراب وڅښل.

مګر دوی د هغه لور وتړله او د هغې تنګ بستر ته یې وتړله.

له دوی څخه دوه یې د هغې په غاړه کې زنګونونه وهلي او په څنګ کې یې موسکاوې!

په هره کړکۍ کې مرګ وو

 او په یوه تیاره کړکۍ کې دوزخ؛

ځکه چې بیس کولی شي د هغې د قضیې له لارې هغه سړک وګوري چې هغه به پکې سپاره وي.

دوی د هغې پام ځان ته تړلی و، په ډیری مسخره ټوکو سره.

دوی د هډ تر څنګ یو ټوټی تړلی و

r، د هغې د سینې لاندې د خولې سره!

“اوس، ښه پام وکړئ!” او هغوی یې ښکل کړل. هغې د وژل شوي سړي غږ واورېد چې وايي:

د سپوږمۍ په رڼا کې ما لټوه؛

 د سپوږمۍ په رڼا کې زما لپاره وګورئ؛

زه به د سپوږمۍ له لارې تا ته راشم، که څه هم دوزخ باید لاره بنده کړي!

هغې خپل لاسونه شاته وغورځول؛ مګر ټول غوټۍ ښه ساتل شوي!

هغې خپل لاسونه تر هغه پورې ومینځل چې ګوتې یې له خولې یا وینې لمدې شوې!

دوی په تیاره کې غزیدلي او ستړي شوي ، او ساعتونه د کلونو په څیر تیریدل

تر اوسه، د نیمې شپې په ټپه کې،

 سړه، د نیمې شپې په ټپه کې،

د یوې ګوتې سر یې لمس کړ! محرک لږترلږه د هغې وه!

د یوې ګوتې څنډه یې لمس کړه. هغې د پاتې نورو لپاره هیڅ هڅه ونه کړه.

پورته شوه، هغه د پاملرنې لپاره ودرېده، د هغې د سینې لاندې توپک سره.

هغې به د دوی اوریدل په خطر کې ونلري. هغه به بیا هڅه ونه کړي؛

سړک د سپوږمۍ په رڼا کې پروت دی؛

 د سپوږمۍ په رڼا کې خالي او خالي؛

او د هغې د رګونو وینه، د سپوږمۍ په رڼا کې، د هغې د مینې ډډه کوله.

Tlot-tlot; tlot-tlot! ایا دوی دا اوریدلي دي؟ د آسونو پښې روښانه دي؛

Tlot-tlot; tlot-tlot، په فاصله کې؟ ایا دوی کاڼه وو چې نه یې اورېدل؟

د سپوږمۍ د رڼا ربن لاندې، د غونډۍ پر مخ،

د لویې لارې سړی راغی –

 سواری – سواری –

سور کوټونو خپل لومړيتوب ته وکتل! هغه ودریده، مستقیمه او لاهم.

ټلوټ-ټلوټ، په یخنۍ خاموشۍ کې! ټلوټ-ټلوټ، په ګونګو شپه کې!

هغه نږدې راغی او نږدې شو. د هغې مخ د رڼا په څیر و.

د هغې سترګې د یوې شیبې لپاره پراخې شوې. هغې یوه وروستۍ ژوره ساه واخیسته

بیا د هغې ګوته د سپوږمۍ په رڼا کې روانه شوه،

 د هغې مسکا د سپوږمۍ رڼا ټوټه کړه،

د سپوږمۍ په رڼا کې یې سینه ټوټه کړه او خبرداری یې ورکړ – د هغې له مرګ سره.

هغه وګرځېد. هغه لويديځ ته وهڅاوه؛ هغه نه پوهیده چې څوک ولاړ دی

سجده شوې، د خپل سر په موسکا سره، په خپله وینه لمده شوې!

تر سهاره پورې يې دا واوريد او مخ يې په اورېدو خړ شو

څنګه بیس، د مالک لور،

 د مالک د تور سترګو لور،

د سپوږمۍ په رڼا کې یې خپلې مینې ته کتل، او هلته په تیاره کې مړه شوه.

شاته، هغه د لیونۍ په څیر وخوت، آسمان ته یې لعنت وویل،

د هغه شاته د سپین سړک سګرټ څکول او د هغه ریپیر لوړ لوړ و.

د سرو زرو په غرمه کې يې د وينې سورې وې. د هغه مخمل کوټ و؛

کله چې دوی هغه په ​​لویه لاره وویشتل،

 په لویه لاره کې د سپي په څیر ښکته،

او هغه په ​​خپله وینه کې د لویې لارې په اوږدو کې پروت و، د هغه په ​​​​لږه کې د لیسې سره.

. . .

او بیا هم د ژمي په شپه کې، دوی وايي، کله چې باد په ونو کې وي،

کله چې سپوږمۍ یو شیطاني ګیلن وي چې په ورېځو سمندرونو کې غورځول کیږي،

کله چې سړک د ارغواني مور په سر د سپوږمۍ د رڼا ربن وي،

د لویې لارې سړی راځي –

 سواری – سواری –

د لویې لارې یو سړی په سپرلۍ راځي، د زاړه کور دروازې ته.

هغه په ​​تیاره انګړ کې د کوبلونو په سر چغې وهي او چغې وهي.

هغه د خپل څراغ سره په شټرونو نل، مګر ټول تړل شوي او منع شوي دي.

هغه کړکۍ ته غږ کوي، او څوک باید هلته انتظار وکړي

خو د مالک د تور سترګو لور،

 بیس، د مالک لور،

د هغې په اوږدو تور ویښتانو کې د تیاره سور مینې غوټۍ اچول.

 لکه څنګه چې ما د اګست په 16 2021 کې زما په پوسټ کې لیکلي و، د کابل او افغانستان سقوط؛ موږ د دې اونۍ په پای کې د کابل او افغانستان د سقوط په زړه پورې انځورونو سره مخامخ یو چې د طالبانو د فاتح ځواکونو او زموږ د پوتیمکین کلي د رژیم سقوط او د هغه مرجان اردو چې په مقاومت کې یې یوه ډزې هم نه وې کړې، هغه انځورونه چې د سیګون د سقوط یادونه کوي. په 1975 کې د موازي شرایطو لاندې.

 که امریکا غواړي د نوي حکومت د تګلارو په جوړولو کې د میز په سر کې ځای ولري، موږ باید دا د خپلواکۍ د مشروع غورځنګ په توګه وپیژنو چې دا دی او د امپریالیزم د بهرنیو غلو رول لوبولو څخه ډډه وکړي. موږ ممکن د گاجر سره وګټو هغه څه چې موږ په لرګي سره له لاسه ورکړي.

 د بشردوستانه مرستو او مادي مرستو سره عسکر نه بلکې ډیپلوماټان راولئ. دا کیدای شي د نړیوالو بشري حقونو د اصولو سره په مشروط ډول وي. طالبان له امریکا او نړۍ څخه یو څه ته اړتیا لري. د مشروعیت پیژندنه، او دا یو پیاوړی لیور کیدی شي.

 لکه څنګه چې د شکسپیر هنري پنځم وايي؛ “کله چې نرمي او ظلم د سلطنت لپاره لوبه کوي، نرم لاس د ډاډ وړ ګټونکی دی.”

 په افغانستان کې د امریکا تاریخي صليبي او امپریالستي سفرونه د شوروي اتحاد د راپرځولو لپاره په زړه پورې بریالۍ کمپاین سره پیل شو چې د یو نه ماتیدونکي یرغل او فتحې په لور یې راکش کړ، هغه درس چې وروسته یې هیر شو، په کوم کې چې موږ وسله وال، روزل شوي، تمویل شوي او ډیری وختونه په مستقیمه توګه امر شوی. او د آزادۍ د جنګیالیو سره یوځای جنګیدل چې نن ورځ هغه جنګسالاران دي چې په حقیقت کې پر افغانستان واکمن دي. په دې امریکایی مراجعینو کې په بدنامه توګه تکړه دیني عالم اسامه بن لادن هم شامل وو، او زه فکر کوم چې موږ ټول پوهیږو چې دا څومره ښه کار شوی.

 داسې ښکاري چې موږ د خپل امپریالیزم له ناکامیو څخه هیڅ شی نه دی زده کړی. دا وخت ممکن توپیر ولري، مګر زه شک لرم.

 پرته لدې چې موږ هغه ځواکونه او شرایط بدل کړو چې جګړه د اشرافو لپاره ګټوره او د واک په مرکزي کولو کې د چارواکو لپاره ګټور وي.

 دا به لومړی ځل نه وي چې طالبان

د شتو کلمه چې “شاګردانو” معنی لري، په افغانستان کې د 1996 څخه تر 2001 پورې د پاکستان د نیابتي په توګه حکومت کړی دی، تر هغه چې امریکا د 911 په پایله کې یرغل وکړ. “; د الکساندر اعظم د ځای ناستي دولت باختر، مغولستان، د برتانوي امپراتورۍ او شوروي اتحاد ټول د هغه په ​​نس کې مات شول. دا د سترو امپراتوریو د زیږون ځای هم دی چې بیا ټوټه ټوټه شو. پارتیا، سیتیا، د بودايي کوشانیانو، سپین ږیرو، کیدارایټس، د هندو شاهي کورنۍ او د نادر شاه امپراتورۍ. عصري افغانستان په ۱۷۴۷ کال کې د احمد شاه دراني له خوا په پارس کې د مغلو او نادرشاه د وارثانو له خوا د کندهار د نیولو لپاره د پارس د صفوي سلطنت او د هند د مغلو تر منځ له دوه اړخیزې ویجاړونکې جګړې وروسته تاسیس شو.

 او اوس، داسې ښکاري، دا د امریکا وار دی. موږ انسانان هغه څه جنون لرو چې له یوې خوا د جګړې بنسټیز رواني قهر او تاوتریخوالی او له بلې خوا د عامه زیرمو او شتمنیو د پانګوالۍ غلا او د پانګې اچونې د فریب کارۍ له امله موږ په نورو باندې د تسلط او تسلط لپاره هڅول شوي یو. ؟

 موږ څنګه کولی شو د ویره ، ځواک او ځواک له ویجاړونکي شیطاني دورې او واګنرین حلقې څخه خلاص شو؟

 کوم درسونه دي چې موږ کولی شو د خپلو امپراتوري ناکامیو څخه زده کړو چې زموږ د امپراتوري ناکامیو څخه د بالکان شوي فرقه ایزو او توکمیزو کرښو په اوږدو کې د تولیدي پراکسي او تسلطي اشرافو، جنګ سالارانو، د فریب ورکوونکي مشتریانو دولتونو، او د دولتي ترور او استبداد او د یو نړیوال ظالمانه دولت څخه کار اخیستلو ستراتیژیو سره ویش او فتح کړو؟ نظارت، د مخالفانو جبر کول، سرحدونه او پولیس، د مفسدو اولیګارچیانو او ګوډاګیو رژیمونو د انضمام، هماهنګۍ، استعماري استثمار، او زموږ د ارزښتونو او نظریاتو، د ډیموکراسۍ او نړیوال بشري حقونو د وسلو په توګه. زموږ د واکمنۍ د جال لپاره تبلیغاتي بیت؟

 څوک چې وسلې په لاس کې لري، مرګ یې ژغوري. ژوند غوره کړئ.

 راځئ چې د زور ټولنیز استعمال پریږدو.

 راځئ چې د فضیلت پلي کولو لپاره هیڅ لښکر ونه لیږو.

 لکه څنګه چې ما د اپریل په 19 2021 کې زما په پوسټ کې لیکلي و، بایډن په افغانستان کې د امریکا د جګړې پای اعلان کړ: هورې، او د دې سره ښه بخت؛ په افغانستان کې موږ د غچ اخیستو لپاره راغلي یو او د ګټې لپاره پاتې شو. دا ستونزمنه ثابته شوې چې دواړه پریږدي.

 ولسمشر بایډن په افغانستان کې د امریکا د جګړې د پای اعلان وکړ؛ دا زه لمانځم، د سولې د خبرونو په اړه زما خوښي یوازې د دې حقیقت له مخې سیوري لري چې موږ مخکې دلته یو. د سولې اعلان یو شی دی. د سولې ساتل بل څه دي.

 2019 د سترې هیلې کال و چې له غمجنې ناکامۍ سره مخ شو، چې په پای کې په افغانستان کې له اتلس کلنې جګړې وروسته د یوې نازکې سولې سره نوی کال پیل شو، څو ورځې وروسته په ټولیزه توګه په شپږ ساعته جګړه کې سوله له لاسه ورکړه. د غار تیاره، د تړون څخه د سرغړونې په ترڅ کې د برید په ترڅ کې د دوی د چورلکو په ویجاړولو سره د طالبانو په کلا کې د بندو سیلانو ژغورل، د اشتباه یو ماموریت چې هدف یې د سولې سبوتاژ کول وو، په کوم کې چې د زرګونو کلونو د تمدن جګړو ټول تاریخ و. د څلورو کسانو لخوا زیږیدلی و چې د لوی سکندر د سغدیان ډبرې د نیولو په یادولو کې یې په آزاده توګه غره ته وخوت او بیا یې په پټه، غلطه لار او دقیقیت سره هغه ځواک ته ماتې ورکړه چې د SEALs د هوایی برید ډله یې مغلوبه کړې وه.

 لکه د ډیرو پیښو په څیر چې د تیږو په غورځولو کې د کلمو د تکرار په توګه راڅرګندیږي، دا دواړه یو تاکتیکي بریا او ستراتیژیکه ناکامي وه، د اتلولۍ یو عالي عمل او د امپریالیستي هڅونه وه چې د تلپاتې جګړې له جنون څخه زموږ وتل یې سبوتاژ کړل.

 دا یو تیاتر سیټ ټوټه عمل و چې د کاسوس بیلی چمتو کولو لپاره ډیزاین شوی و ، د سولې د سبوتاژ کولو لپاره یو پټ ماموریت چې د جاپان لخوا په 1931 کې په منچوریا د دوی د برید مشروعیت لپاره کارول شوی و ، د موکډن پیښه ، چې یو جاپاني سرتیري پکې ښکیل و. ورک شوی سړی چې نور سرتیري یې د ژغورنې لپاره لیږل شوي.

 د بایډن سوله به د امریکا د روح، د نړۍ په وړاندې زموږ د ریښتیني ارزښتونو او ارادې او زموږ د هدف د یووالي ازموینه وي. دا هغه کرښه ده چې زه امید لرم چې موږ یې ساتلی شو ، ځکه چې که زموږ د مرګ ګټې اخیستونکي او هغه څه چې آیزن هوور یې نظامي – صنعتي کمپلیکس سبوتاژ کړي د سولې فرصت یو ځل بیا د شتمنۍ او ځواک په خدمت کې ، لکه څنګه چې ټرمپ په 2019 کې وکړ او د امپریال جاپان ځواکونه. په 1931 کې ترسره شوي، احتمالي راتلونکې چې له دې شیبې څخه راڅرګندیږي د یوې غوره نړۍ ژمنه نه کوي.

 موږ پوهیږو چې وروستی ځل په پیرل هاربر کې څه پیښ شوي.

 لکه څنګه چې ما د جنوري 2 2020 په خپل پوسټ کې لیکلي و، په افغانستان کې د تلپاتې جګړې پای ته رسیدل؟ نوی کال د سولې ډالۍ راوړي، یا د هغې امکان، چې کیدای شي موږ ته اجازه راکړي چې په افغانستان کې زموږ 18 کلنه د تل لپاره جګړه پای ته ورسوو او خپل 12,000 سرتیري خپل کور ته راوړو.

 په دې سترې جګړې کې په سلګونو زره انسانان مړه شوي دي چې هیڅ چا ته یې هیڅ ګټه نه ده رسولې، داسې جګړه چې هدفونه، اتحادونه او د قدرت کنډکونه یې بې بنسټه او د بدلون په حال کې دي، یو سیلاب امریکا هڅه کړې چې د بټۍ لوا سره مخالفت وکړي.

 که سوله رامنځته شي، که

یو ملت د همپټي ډمپټي په څیر یوځل بیا سره یوځای کیدی شي، دا به یوه معجزه وي، مګر د ویتنام په څیر یو هیواد چې امریکا په ماتې سره وتښتي او خپل متحدین یو داسې ناپیژانده دښمن ته پریږدي چې د یوې مثالي ټولنې لید په هرچا باندې پلي کړي. دا ډول پرتله کول په ډیری لارو محدود دي، د دوی له جملې څخه یو عجیب حقیقت دا دی چې امریکا طالبانو ته زموږ د ملکي قراردادیانو لخوا د پیسو ورکولو له لارې سبسایډي کوي پداسې حال کې چې زموږ پوځیان په یوه کنده جګړه کې یو بل ژغوري چې د ټولو خواوو جنګي جنایتونه په نښه شوي دي. غیر انساني کول او د ارزښتونو تمدن زیان.

 جګړه د یو څو لپاره ښه سوداګرۍ رامینځته کوي ، او د ډیری لپاره د نه پوهیدو ویره.

 لکه څنګه چې رحیم فایز او کیتی ګنن په هفپوسټ کې تشریح کړی؛ “د موافقې یو مهم رکن، چې امریکا او طالبان له یوه کال څخه زیات وخت نیسي، د جګړې د دواړو خواوو د افغانانو ترمنځ مستقیمې خبرې اترې دي.

 تمه ده چې دا بین الافغاني خبرې به د امریکا او طالبانو ترمنځ د سولې د هوکړې له لاسلیک وروسته په دوو اونیو کې پیل شي. دوی به احتمالا پریکړه وکړي چې د جګړې وروسته افغانستان به څه ډول وي، او طالبان به څه رول لوبوي. په دې خبرو اترو کې به د ښځو حقونه، د بیان آزادۍ او د لسګونو زرو طالب جنګیالیو برخلیک او همدارنګه د افغانستان د جنګسالارانو د درنو وسله والو ملېشو چې د افغانستان له جګړې راوروسته یې شتمني او واک تر لاسه کړی، په پراخه کچه موضوعات تر پوښښ لاندې راولي. د طالبانو له منځه وړل.»

 او زما په ورپسې پوسټ کې د فبروري 29 2020، په افغانستان کې سوله؟ موږ نن د امریکا او طالبانو تر منځ د سولې د تاریخي تړون د لاسلیک او د دې چانس لمانځو چې خپل پوځیان له ۱۸ کلنې جګړې څخه چې د وینو او خیانت په بیه یې په کمه بیه لاسته راوړې، کور ته راوړو. دا یوه لنډمهاله، مشروطه سوله ده، چې په یوه روښانه سند کې جوړه شوې ده، چې د تل لپاره به د بااستعداده ډیپلوماسۍ یوه بیلګه پاتې شي، چې دواړه لوري پکې د بریا ادعا کوي.

 امریکا د خپلو طالبانو د متحدینو په واسطه د یو ستر دښمن القاعدې له منځه وړل او تباهۍ ګټلې ده. دا هم طالبانو ته د یوه سني ملت په توګه د ایران په ختیځه پوله کې په مستقیمه توګه د امریکا په رسمیت پیژندلو سره د مقابل وزن په توګه، د جیو پولیټیکل ستراتیژۍ له نظره یوه نا وړه بریا ده.

 طالبان کولای شي چې خپل ملت د بهرني امپریالیزم څخه د خلاصون لپاره په خپله اوږده جګړه کې پر امریکا د بریا ادعا وکړي. موږ طالبانو ته مشروعیت سپارلی او د خپل بزدله احمق ولسمشر ټرمپ په مستقیم امر مو خپله ټوله ماتې په لیکلې بڼه ومنله، چې خبرې یې هیڅ معنا نه لري. دا یوازې د خپلو متحدینو پریښودو ته پاتې کیږي او له افغانستان څخه لکه د سپکو سپیو په څیر وتښتي.

 دا ممکن دا نه وي چې داستان به په امریکا کې څنګه جوړ شي، سپړل شي او وپلورل شي، نه زموږ د حکومت لخوا او نه هم د تل لپاره د بې معنی ویجاړونکي جنګونو څخه ستړي شوي، مګر زه تاسو ته تضمین درکوم چې دا به د نړۍ څومره تشریح کړي.

 مګر دا د دې لامل نه دی چې زه د سولې لپاره د هغه فرصت په اړه چې دا تړون وړاندیز کوي ناخوښه او له ویره ډک یم. ولې زه د جګړې د پای ته رسیدو په چانس کې د بریالۍ خوښۍ سره خوښ نه یم او نڅا کوم ، په هیڅ چانس کې؟

 لکه څنګه چې جینیفر هینسلر په CNN کې ​​لیکي؛ په څلور مخیز هوکړه لیک کې راغلي چې طالبان به د القاعدې په ګډون د هرې ډلې یا فرد د مخنیوي لپاره اقدامات کوي چې د افغانستان له خاورې د امریکا او د هغې د متحدینو امنیت ته ګواښ پېښ کړي. په دې ګامونو کې هغه ژمنې شاملې دي چې طالبان به خپلو غړو ته لارښوونه کوي چې “له هغو ډلو یا اشخاصو سره همکاري ونه کړي چې د متحده ایالاتو او د هغې د متحدینو امنیت ته ګواښ پېښوي” او دا چې “په افغانستان کې د هرې ډلې یا فرد مخه نیسي چې د متحده ایالاتو امنیت ته ګواښ پېښوي.” او متحدین به یې د استخدام، روزنې او تمویل څخه مخنیوی وکړي او په دې تړون کې د ژمنو سره سم به د دوی کوربه توب نه کوي.”

 “د تړون متن د ښځو او مدني ټولنې د خوندیتوب په اړه کومه ځانګړې ژبه نه لري،” د نړیوالو بشري حقونو او ډیموکراسۍ او په ځانګړې توګه د ښځو حقونه لکه د امریکا د جمهوري غوښتونکي حکومت لپاره هیڅ ارزښت نلري. په کورنیو او نړیوالو دواړو برخو کې د آزادۍ او مساواتو له منځه وړل چې د ټولو دریو ډلو اصلي هدف جوړوي چې د هغه څه د نیولو لپاره متحد شوي چې د خیانت ګوند بدل شوی؛ د ګیډونیت بنسټپالو سرپرستي او جنسي ترهګري، هغه سپینې واکمنان چې غواړي د قانون حاکمیت په بشپړه توګه له منځه یوسي، او هغه پلوټوکراټان چې موږ به بې انساني او غلامان کړي.

 دا نظر چې موږ ټول د قانون له مخې مساوي حقونه لرو د جمهوري غوښتونکو اتحاد لپاره یو خنډ دی چې غواړي د څلورم ریخ په توګه په ټوله نړۍ د فاشیزم ظلم مسلط کړي. دوی غواړي چې د القاعدې او داعش په څیر باثباته بهرني ګواښونه محدود او محدود کړي، نه یې له منځه یوسي، ځکه چې دا ډول دښمنان د ملتپالو ویره او قهر په راپارولو او د زور او کنټرول حاکمیت ته د خپلو اتباعو د تسلیمولو په ګټلو کې خورا ګټور دي. نظارت او د پولیسو د بغاوت ضد ماډل. ظالمان باید دا ډول ګواښونه رامینځته کړي که دوی واقعا شتون نلري.

 هغه څنګه

زموږ په وړاندې ډیری تروریستي عملونه د پیادانو لخوا ترسره شوي چې د دوی اصلي بادارانو څخه ناخبره وو؟ امريکا په نړيواله کچه څومره داسې منکر قوتونه استخداموي چې د وېرې او کرکې د کرلو لپاره، په تاريخي لحاظ زموږ د امپرياليزم او اوس هم په ټوله نړۍ کې د ډيموکراسۍ د تخريب په حال کې دي؟

 موږ د خپل غلامۍ میکانیزمونو او جوړښتونو په ننګولو کې پاتې راغلي یو ځکه چې دوی ښه پټ، منحرف، فرعي، د لوګي او شیانو څخه جوړ شوي دي. د وینې، عقیدې او خاورې فاشیزم اوس په ټوله نړۍ کې بیا راژوندي کیږي ډیری وختونه د بهرنیانو په توګه پیژندل کیږي، مګر دوی د بشري تاریخ په جریان کې مرکزي دي. د څلورم ریخ اوږده لوبه، د هغې نه لیدل کیدونکي خیمې د لسیزو د نفوذ عملیاتو په اوږدو کې په پراخه کچه پراخوي او واک ترلاسه کوي تر هغه چې دا موږ په خپل گرفت کې راګیروي، باید له پامه ونه غورځول شي.

 نو د سولې په خبرونو زما خوښي زموږ په حکومت کې زما د بې باورۍ له سیوري لاندې ده، ځکه چې سوله کول او زموږ سرتیري کور ته په دې شرط راوستل چې طالبان خپلې سیمې د القاعدې او هر ډول تروریستانو په وړاندې پولیس کړي، هغه ګواښونه چې دوی ممکن د امریکا د ژغورلو توان نلري. ، سوله سبوتاژ کوي او دا تړون د ټرمپ د ټاکنیز کمپاین یوه تماشه وړاندې کوي چې ناکامي یې په نورو باندې اچول کیدی شي.

 زه امید لرم چې پدې کې زه غلط یم ، او موږ به ډیر ژر له خپلو عزیزانو سره یو ځای شو چې په غیرت او زړورتیا سره د داسې حکومت خدمت کوي چې هیڅ نه لري ، او دا به هیڅکله جګړه ونه کړي.

 پر موږ ټولو دې سوله راشي.

Persian

6 آگوست 2024 سالگرد سقوط کابل و افغانستان

 در مورد سقوط افغانستان می توان گفت با چارلز دیکنز همانطور که در داستان دو شهر نوشته شده است. «بهترین روزگار بود، بدترین روزگار بود، عصر خرد بود، عصر حماقت بود، عصر باور بود، دوران ناباوری بود، فصل نور بود، فصل تاریکی بود، بهار امید بود، زمستان ناامیدی بود…، ما چیزی پیش روی خود نداشتیم، همه مستقیم به بهشت ​​می رفتیم، همه از طرف دیگر مستقیم می رفتیم…»

 تصور می‌کنم این لحظه تعیین‌کننده تاریخ ما، هم در آمریکا و هم در افغانستان و درگیری گسترده‌تر تمدن‌هایی که داستان ما بخشی از آن است، با ایجاد خود تمدن در جنگ‌های بین دموکراسی‌های یونان و امپراتوری استبدادی ایران آغاز می‌شود. سقوط کابل اکنون نه از نظر نیروهای گسترده سیستمی، بلکه به مثابه تاریکی روشن شده توسط جرقه های ناگهانی خاطرات زنده خارج از زمان از آنچه تاکنون آخرین سفر من به این تئاتر جنگ و میدان مبارزه بوده است. وحشت، درد، مرگ و امید، آن هدیه و نفرین پاندورا به همه ما.

 من دفتر خاطرات خود را در این روز سه سال پیش از پیشاور در حین آماده سازی برای اعزام نوشتم. تا 24 آگوست 2021 من در سراسر گذرگاه خیبر بودم، و دفتر خاطرات من برای آن تاریخ شامل یک کلیپ فیلم از حرامزاده‌های بی‌عظم، شوشانا برای شب آلمانی آماده می‌شود با موسیقی باشکوه دیوید بووی، آهنگ موضوع من برای Last Stands، که فقط زمانی پست می‌کنم من در شرف انجام کاری هستم که از آن بازگشتی نیست.

 مدت‌ها پیش شمار این آخرین جایگاه‌ها را از دست دادم. به نظر می رسد اکنون وضعیت واقعی من است، این جهش ایمان به ورطه. همانطور که ژان ژنه در سال 1982 در بیروت، در یک خانه در حال سوختن، در یک هدف از دست رفته، در یک پیمان خودکشی برای امتناع از تسلیم و سوگند مقاومت که مرا در مسیر زندگی ام قرار داد، به من گفت. “وقتی امیدی نیست، ما در انجام کارهای غیرممکن آزاد هستیم، کارهای باشکوه.”

 در جریان دفاع ما از پنجشیر در آن سپتمبر، امید ناامید شده استقلال برای مردمش از دست رفت، اما هرگز فراموش نخواهد شد.

 افغانستان عشق من; روزی به سوی تو باز خواهم گشت، هر چند جهنم راه را ببندد.

 همانطور که توسط آلفرد نویز در بزرگراه نوشته شده است.

بخش اول

باد سیلابی از تاریکی در میان درختان تند بود.

ماه یک گالیون شبح مانند بود که روی دریاهای ابری پرتاب می شد.

جاده نواری از مهتاب بود بر روی لنگر بنفش،

و بزرگراه سوار آمد-

 سواری – سواری –

بزرگراه سوار سوار شد، تا در مسافرخانه قدیمی.

او یک کلاه فرانسوی روی پیشانی اش گذاشته بود، یک دسته توری روی چانه اش،

کتی از مخمل کلارت، و شلوارک از پوست خس قهوه ای.

آنها با هیچ چروک. چکمه هایش تا ران بود.

و با چشمک جواهر سوار شد،

 قنداق تپانچه اش چشمک می زند،

دسته راپیرش در زیر آسمان نگین دار.

روی سنگفرش ها در تاریک حیاط مسافرخانه با هم برخورد کرد.

او با شلاق به کرکره ضربه زد، اما همه چیز قفل و مسدود بود.

او آهنگی را به پنجره سوت زد و چه کسی باید آنجا منتظر بماند

اما دختر چشم سیاه صاحبخانه،

 بس، دختر صاحبخانه،

گره عشقی قرمز تیره را روی موهای مشکی بلندش می‌بافد.

و در تاریکی تاریک حیاط مسافرخانه قدیمی دریچه اصطبلی به صدا در آمد

جایی که تیم صحرا گوش داد. صورتش سفید و اوج گرفته بود.

چشمانش گودال های جنون بود، موهایش مثل یونجه کپک زده،

اما او عاشق دختر صاحبخانه بود،

 دختر لب قرمز صاحبخانه.

گنگ مانند سگ گوش داد و دزد را شنید که گفت:

“یک بوس، عزیزم، من امشب دنبال جایزه هستم،

اما من با طلای زرد قبل از روشنایی صبح برخواهم گشت.

با این حال، اگر آنها به شدت مرا تحت فشار قرار دهند و در طول روز مرا آزار دهند،

سپس در نور ماه به دنبال من بگرد،

 زیر نور ماه مراقب من باش،

من با نور ماه پیش تو خواهم آمد، هرچند جهنم باید راه را ببندد.»

او در میان رکاب ها ایستاده بود. به ندرت می توانست به دست او برسد،

اما او موهایش را در جعبه شل کرد. صورتش مثل مارک می سوخت

همانطور که آبشار سیاه عطر روی سینه اش می چرخید.

و امواج آن را در نور ماه بوسید،

 (ای امواج سیاه شیرین در مهتاب!)

سپس افسار خود را در نور مهتاب گرفت و به سمت غرب رفت.

بخش دوم

او در سحر نیامد. ظهر نیامد.

و از غروب خرمایی، قبل از طلوع ماه،

وقتی جاده روبان کولی بود که لنگه بنفش را حلقه می کرد،

یک سرباز کت قرمز آمدند و راهپیمایی کردند –

 راهپیمایی – راهپیمایی –

مردان شاه جورج در راهپیمایی آمدند، تا در مسافرخانه قدیمی.

آنها به صاحبخانه چیزی نگفتند. به جای آن دمنوش او را نوشیدند.

اما آنها دهان دخترش را بستند و او را به پای تخت باریکش بستند.

دو نفر از آنها در کنار قاب او زانو زدند و مشک ها در کنارشان بودند!

مرگ در هر پنجره بود.

 و جهنم در یک پنجره تاریک.

زیرا بس می‌توانست از لابه‌لای جعبه‌اش، جاده‌ای را ببیند که سوار می‌شود.

آنها او را با شوخی های خنده آور زیادی به او جلب کرده بودند.

آنها یک تفنگ در کنار h

بسته شده بودند

وه، با پوزه زیر سینه اش!

“حالا، خوب مراقب باش!” و او را بوسیدند. او شنید که مرد محکوم به فنا گفت:

در نور ماه به دنبال من بگرد.

 زیر نور ماه مراقب من باش.

من با نور مهتاب نزد تو خواهم آمد، هرچند جهنم باید راه را ببندد!

دستانش را پشت سرش چرخاند. اما همه گره ها خوب بود!

دستانش را آن قدر می پیچید که انگشتانش خیس عرق یا خون شدند!

آنها در تاریکی دراز می‌کشیدند و می‌کشیدند و ساعت‌ها مانند سال‌ها می‌خزیدند

تا به حال، در نیمه شب،

 سرد، در نیمه شب،

نوک یک انگشت آن را لمس کرد! ماشه حداقل مال او بود!

نوک یک انگشت آن را لمس کرد. او دیگر برای بقیه تلاش نکرد.

بالا، او در حالی که پوزه زیر سینه اش بود، در مقابل توجه ایستاد.

او شنوایی آنها را به خطر نمی اندازد. او دوباره تلاش نمی کند.

زیرا جاده زیر نور مهتاب برهنه بود.

 خالی و برهنه در نور مهتاب؛

و خون رگهایش در نور مهتاب به صدای عشقش می کوبید.

Tlot-tlot; تلات-تلات! آیا آنها آن را شنیده بودند؟ صدای سم اسب ها واضح است.

Tlot-tlot; Tlot-tlot، در دوردست؟ آیا کر بودند که نشنیدند؟

پایین روبان مهتاب، بالای پیشانی تپه،

بزرگراه سوار آمد-

 سواری – سواری –

کت های قرمز به رنگ آمیزی خود نگاه می کردند! او صاف و بی حرکت ایستاد.

Tlot-tlot، در سکوت یخبندان! Tlot-tlot، در شب پژواک!

نزدیکتر آمد و نزدیکتر شد. صورتش مثل نور بود.

چشمانش برای لحظه ای گشاد شد. او آخرین نفس عمیق را کشید،

سپس انگشت او در نور ماه حرکت کرد،

 مشک او مهتاب را شکست،

سینه‌اش را زیر نور مهتاب شکست و به او هشدار داد – با مرگش.

چرخید. او به سمت غرب حرکت کرد. او نمی دانست چه کسی ایستاده است

خم شده، با سرش روی مشک، آغشته به خون خودش!

تا سپیده دم آن را شنید و چهره اش برای شنیدن خاکستری شد

چگونه بس، دختر صاحبخانه،

 دختر چشم سیاه صاحبخانه،

در نور ماه مراقب عشق او بود و در تاریکی آنجا مرد.

به عقب، او مانند یک دیوانه جهش کرد و نفرینی به آسمان فریاد زد،

با جاده سفیدی که پشت سرش دود می‌کرد و راپرش بالا می‌زد.

خارهای سرخ او در ظهر طلایی بودند. قرمز شرابی کت مخملی او بود.

وقتی او را در بزرگراه تیراندازی کردند،

 پایین مثل یک سگ در بزرگراه،

و در اتوبان دراز کشید و دسته‌ای توری در گلویش داشت.

. . .

و هنوز از یک شب زمستانی، می گویند، وقتی باد در درختان است،

وقتی ماه یک گالیون شبح مانند است که روی دریاهای ابری پرتاب می شود،

وقتی جاده نواری از مهتاب بر روی لنگر بنفش است،

یک بزرگراه سوار می آید –

 سواری – سواری –

مرد بزرگراهی سوار بر مسافرخانه می آید.

روی سنگفرش ها در حیاط تاریک مسافرخانه به صدا در می آید و به صدا در می آید.

او با شلاق خود به کرکره ضربه می زند، اما همه چیز قفل و مسدود است.

او آهنگی را به پنجره سوت می‌زند، و چه کسی باید آنجا منتظر بماند

اما دختر چشم سیاه صاحبخانه،

 بس، دختر صاحبخانه،

گره عشقی قرمز تیره را روی موهای مشکی بلندش می‌بافد.

 همانطور که در پست خود در 16 اوت 2021، سقوط کابل و افغانستان نوشتم. ما در این آخر هفته با تصاویر مسحورکننده ای از سقوط کابل و افغانستان به نیروهای پیروز طالبان و فروپاشی رژیم روستای پوتمپکین ما و ارتش سراب آن روبرو هستیم که حتی یک گلوله در مقاومت شلیک نکردند، تصاویری که سقوط سایگون را به یاد می آورد. در سال 1975 در شرایط موازی.

 اگر آمریکا می‌خواهد در شکل‌دهی به سیاست‌های دولت جدید، یک کرسی بر سر میز داشته باشد، باید آن را به عنوان جنبش استقلال‌طلب مشروع بدانیم و از ایفای نقش غلامان خارجی امپریالیسم خودداری کنیم. ممکن است با هویج چیزی را که با چوب از دست داده ایم به دست آوریم.

 نه سرباز، بلکه دیپلمات‌هایی را با کمک‌های بشردوستانه و حمایت مادی بفرستید. این می تواند مشروط به رعایت اصول جهانی حقوق بشر باشد. طالبان به چیزی از ایالات متحده و جهان در کل نیاز دارند. به رسمیت شناختن مشروعیت، و این می تواند یک اهرم قدرتمند باشد.

 همانطور که هانری پنجم شکسپیر می گوید; “وقتی نرمش و ظلم برای پادشاهی بازی می کند، دست مهربان تر مطمئن ترین برنده است.”

 جنگ صلیبی حماسی و ماجراجویی های امپریالیستی آمریکا در افغانستان با یک کمپین موفقیت آمیز خیره کننده برای سرنگونی اتحاد جماهیر شوروی با فریب دادن و به دام انداختن آن در یک تهاجم و فتح غیرقابل پیروزی آغاز شد، درسی که متعاقباً فراموش شد، که در آن ما مسلح، آموزش دیدیم، کمک مالی کردیم و اغلب مستقیماً فرماندهی می کردیم. و در کنار مبارزان آزادی که امروز جنگ سالارانی هستند که در واقع بر افغانستان حکومت می کنند، جنگید. این مشتریان آمریکایی به طرز بدنامی شامل اسامه بن لادن، محقق مذهبی باهوش بود، و فکر می‌کنم همه ما می‌دانیم که این کار چقدر خوب انجام شد.

 به نظر می رسد ما از شکست های امپریالیسم خود چیزی یاد نگرفته ایم. این بار ممکن است متفاوت باشد، اما من شک دارم.

 مگر اینکه نیروها و شرایطی را تغییر دهیم که جنگ را برای نخبگان سودمند و برای مقامات در تمرکز قدرت مفید می کند.

 این اولین باری نخواهد بود که طالبان، یک پا

کلمه shto به معنی “دانشجویان”، از سال 1996 تا 2001 به عنوان نیابتی پاکستان، تا زمانی که آمریکا در پی سال 911 به آن حمله کرد، بر افغانستان حکومت کردند. ”؛ کشور جانشین اسکندر مقدونی باختری، مغول ها، امپراتوری بریتانیا و اتحاد جماهیر شوروی همه بر سندان آن شکسته شدند. این شهر همچنین زادگاه امپراتوری های بزرگی بوده است که سپس تکه تکه شدند. پارت، سکا، کوشانی های بودایی، هون های سفید، کیداریت ها، سلسله شاهی هندو و امپراتوری نادرشاه. افغانستان مدرن در سال 1747 توسط احمد شاه درانی از بقایای مغولان و وارثان نادرشاه در ایران، پس از درگیری ویرانگر متقابل بین سلسله صفویه ایران و مغولان هند برای تصاحب قندهار تأسیس شد.

 و حالا، به نظر می رسد، نوبت آمریکاست. چه جنون ما انسانها را در بر می گیرد که با خشم و خشونت روانی نهادینه شده جنگ از یک سو و دروغ ها و توهمات فریبنده جعل و سرقت سرمایه داری منابع و ثروت عمومی از سوی دیگر به سوی تسلط و کنترل بر دیگران سوق داده می شویم. ?

 چگونه می توانیم از چرخه معیوب ویرانگر و حلقه واگنری ترس، قدرت و زور فرار کنیم؟

 چه درس هایی می توانیم از شکست امپریالیستی خود در ایجاد تفرقه و تسخیر از طریق تولید نیابت ها و نخبگان هژمونیک در امتداد خطوط فرقه ای و قومی بالکانیزه شده، جنگ سالاران، دولت های مشتری واهی، و استراتژی های مهار شده ترور و استبداد دولتی و وضعیت جهانی شکنجه بیاموزیم. نظارت، سرکوب مخالفان، مرزها و پلیس، همراه با همگون سازی، همدستی، استثمار استعماری از طریق پیاده‌های الیگارشی فاسد و رژیم‌های دست نشانده، و سلاح‌سازی ارزش‌ها و آرمان‌های ما، دموکراسی و حقوق بشر جهانی، طعمه تبلیغاتی برای دام سلطه ما؟

 کسی که اسلحه حمل می کند مرگ را تحمل می کند. زندگی را انتخاب کن.

 بیایید استفاده اجتماعی از زور را کنار بگذاریم.

 بیایید هیچ ارتشی برای اعمال فضیلت نفرستیم.

 همانطور که در پست خود در 19 آوریل 2021 نوشتم، بایدن پایان جنگ آمریکا در افغانستان را اعلام کرد: هورا، و با آن موفق باشید. در افغانستان برای انتقام آمدیم و برای سود ماندیم. ثابت شده است که رها کردن هر یک از آنها دشوار است.

 پرزیدنت بایدن پایان جنگ آمریکا در افغانستان را اعلام کرده است. این را جشن می‌گیرم، شادی من از اخبار صلح تنها با این واقعیت که ما قبلاً اینجا بوده‌ایم تحت الشعاع قرار می‌گیرد. اعلام صلح یک چیز است. حفظ صلح چیز دیگری است.

 سال 2019، سالی سرشار از امید همراه با شکست غم‌انگیز بود که با پایان آن و آغاز سال جدید با صلحی شکننده در افغانستان پس از 18 سال جنگ مشخص شد، صلحی که چند روز بعد در یک نبرد شش ساعته در مجموع از دست رفت. تاریکی غار، نجات SEAL های گرفتار شده در قلعه طالبان با انهدام هلیکوپترهای آنها در جریان حمله ای که نقض معاهده بود، ماموریتی تحریک آمیز که هدف آن خراب کردن صلح بود، که در آن کل تاریخ هزاره ها درگیری تمدنی در جریان بود. با تحمل چهار مردی که آزادانه به تصرف صخره سغدی توسط اسکندر مقدونی پرداختند، از یک کوه بالا رفتند و سپس با مخفی کاری، هدایت نادرست و دقت، نیرویی را شکست دادند که یک تیم حمله هوایی متشکل از SEAL ها را مغلوب کرده بود و سرنگون کرده بود.

 مانند بسیاری از وقایع که به صورت قهقرایی از پرتاب کلمات به سنگ پرتاب می شوند، هم یک موفقیت تاکتیکی و هم یک شکست استراتژیک، یک اقدام باشکوه قهرمانانه و یک تحریک امپریالیستی بود که خروج ما از جنون یک جنگ ابدی را خراب کرد.

 این یک اکشن صحنه‌ای تئاتری بود که برای ارائه یک casus belli طراحی شده بود، یک ماموریت مخفی برای خراب کردن صلح با الگوبرداری از حیله‌ای که ژاپنی‌ها برای مشروعیت بخشیدن به تهاجمشان به منچوری در سال 1931 استفاده کردند، حادثه موکدن، که شامل یک سرباز ژاپنی بود. مرد گمشده ای که سربازان دیگر برای نجات او فرستاده شدند.

 صلح بایدن آزمونی برای روح آمریکا، ارزش‌ها و نیات واقعی ما نسبت به جهان و وحدت هدف ما خواهد بود. این خطی است که امیدوارم بتوانیم آن را حفظ کنیم، زیرا اگر سودجویان ما از مرگ و آنچه آیزنهاور آن را مجتمع نظامی-صنعتی نامید، شانس صلح را دوباره در خدمت به ثروت و قدرت خراب کنند، همانطور که ترامپ در سال 2019 و نیروهای امپراتوری ژاپن انجام داد. در سال 1931، آینده‌های احتمالی که از آن لحظه آشکار می‌شوند، نوید دنیای بهتر را نمی‌دهند.

 ما می دانیم که آخرین بار، در پرل هاربر چه اتفاقی افتاد.

 همانطور که در پست خود در 2 ژانویه 2020 نوشتم، پایانی برای جنگ برای همیشه در افغانستان؟ سال نو یک هدیه صلح یا امکان آن را به ارمغان می آورد، که ممکن است به ما اجازه دهد تا به جنگ 18 ساله برای همیشه در افغانستان پایان دهیم و 12000 سرباز خود را به خانه بازگردانیم.

 صدها هزار نفر در این درگیری حماسی جان خود را از دست داده اند که هیچ سود واقعی برای کسی نداشته است، جنگی که در آن اهداف، اتحادها و صور فلکی قدرت بی شکل و در حال تغییر بوده است، سیل آمریکا سعی کرده با یک تیپ سطلی با آن مقابله کند.

 اگر بتوان صلحی برقرار کرد، اگر

یک ملت را می توان دوباره مانند هامپتی دامپی گرد هم آورد، این یک معجزه خواهد بود، اما کشوری بسیار شبیه ویتنام که در آن آمریکا با شکست می گریزد و متحدان خود را به دشمنی سرسخت رها می کند که برای اجرای دیدگاه خود از یک جامعه ایده آل برای هرکسی که می تواند تلاش می کند. چنین مقایسه ای از بسیاری جهات محدود است، از جمله این واقعیت عجیب است که آمریکا از طریق خراجی که توسط پیمانکاران غیرنظامی ما پرداخت می شود، به طالبان یارانه پرداخت می کند، در حالی که نظامیان ما در یک نبرد چاله ای که با جنایات جنگی از همه طرف مشخص شده است، یارانه می دهد. انسانیت زدایی و از بین رفتن تمدنی ارزش ها.

 جنگ برای عده معدودی تجارت خوبی ایجاد می کند و برای بسیاری وحشتی غیرقابل درک.

 همانطور که رحیم فیض و کتی گانن در هاف پست توصیف کردند. یکی از ستون‌های اصلی این توافق که ایالات متحده و طالبان بیش از یک سال است که آن را امضا کرده‌اند، مذاکرات مستقیم بین افغان‌ها در هر دو طرف درگیری است.

 انتظار می رود این مذاکرات بین الافغانی ظرف دو هفته پس از امضای توافقنامه صلح میان ایالات متحده و طالبان برگزار شود. آنها احتمالا تصمیم خواهند گرفت که افغانستان پس از جنگ چگونه خواهد بود و طالبان چه نقشی ایفا خواهند کرد. این مذاکرات طیف وسیعی از موضوعات مانند حقوق زنان، آزادی بیان و سرنوشت ده‌ها هزار جنگجوی طالبان و همچنین شبه‌نظامیان به شدت مسلح متعلق به جنگ‌سالاران افغانستان را در بر می‌گیرد که از آن زمان ثروت و قدرت جمع‌آوری کرده‌اند. برکناری طالبان.»

 و در پست بعدی من در 29 فوریه 2020، صلح در افغانستان؟ ما امروز امضای تاریخی توافق صلح بین آمریکا و طالبان و فرصت بازگرداندن نیروهایمان به خانه از یک جنگ 18 ساله را جشن می‌گیریم که دستاوردهای اندکی به قیمت خون و گنج به دست آورده است. این یک صلح آزمایشی و مشروط است که در سندی درخشان تنظیم شده است که برای همیشه نمونه ای از دیپلماسی استادانه باقی خواهد ماند که در آن هر دو طرف ممکن است ادعای پیروزی کنند.

 آمریکا در نابودی و انکار دشمن بزرگ القاعده توسط متحدان طالبان خود پیروز شده است. این همچنین طالبان را به عنوان یک ملت سنی با به رسمیت شناختن واقعی آمریکا در مرزهای شرقی ایران به عنوان وزنه تعادل، یک پیروزی بدون صلاحیت از نظر استراتژی ژئوپلیتیک، قرار می دهد.

 طالبان می توانند ادعای پیروزی بر آمریکا را در جنگ طولانی خود برای رهایی ملت خود از امپریالیسم خارجی کنند. ما مشروعیت خود را به طالبان واگذار کرده ایم و به دستور مستقیم رئیس جمهور ترامپ احمق ترسو خود که سخنانش هیچ معنایی ندارد، به شکست کامل خود اعتراف کرده ایم. تنها باقی می ماند که متحدان خود را رها کنیم و مانند سگ های شلاق خورده از افغانستان فرار کنیم.

 ممکن است این روایت در آمریکا چه توسط دولت ما و نه کشوری که از جنگ‌های ویرانگر بی‌معنا خسته شده‌اند، در آمریکا قاب‌بندی، چرخانده و فروخته شود، اما من به شما تضمین می‌دهم که اینگونه تفسیر خواهد شد.

 اما این دلیلی نیست که من از چشم انداز فرصتی برای صلح که این توافق ارائه می دهد، ناآرام و مملو از هراس هستم. چرا در فرصت پایان جنگ، اصلاً هیچ شانسی، خوشحال نیستم و با وجد پیروزمندانه نمی رقصم؟

 همانطور که جنیفر هانسلر در CNN می نویسد; در این توافقنامه چهار صفحه ای آمده است که طالبان اقداماتی را برای جلوگیری از استفاده هر گروه یا فردی از جمله القاعده از خاک افغانستان برای تهدید امنیت ایالات متحده و متحدانش انجام خواهد داد. این اقدامات شامل تعهداتی است که طالبان به اعضای خود دستور می دهد “با گروه ها یا افرادی که امنیت ایالات متحده و متحدانش را تهدید می کنند همکاری نکنند” و “از هر گروه یا فردی در افغانستان از تهدید امنیت ایالات متحده جلوگیری خواهد کرد.” و متحدانش را از جذب، آموزش و جمع آوری کمک مالی ممانعت می کند و طبق تعهدات مندرج در این قرارداد میزبانی آنها را نخواهد داشت.»

 «متن توافقنامه حاوی هیچ زبان خاصی در مورد حمایت از زنان یا جامعه مدنی نیست.» موارد پیش پا افتاده ای مانند حقوق بشر جهانی و دموکراسی و به ویژه حقوق زنان که برای دولت جمهوری خواه آمریکا ارزشی ندارد. الغای آزادی و برابری در هر دو حوزه داخلی و جهانی که هدف اصلی هر سه جناحی را تشکیل می دهد که برای تصرف حزب خیانت متحد شدند. پدرسالاری و ترور جنسی بنیادگرایان گیدونیتی، برتری گرایان سفیدپوست که می خواهند حکومت قانون را به طور کامل زیر پا بگذارند، و پلتوکرات هایی که ما را از انسانیت خارج می کنند و به بردگی می کشند.

 این ایده که همه ما تحت قانون از حقوق مساوی برخورداریم، برای اتحاد جمهوری خواهان که به دنبال تحمیل ظلم فاشیسم بر کل جهان به عنوان رایش چهارم است، مزاحم است. آنها می خواهند تهدیدهای خارجی قابل اجرا مانند القاعده و داعش را مهار و محدود کنند، نه از بین بردن آنها، زیرا چنین دشمنانی در ایجاد ترس و خشم ناسیونالیستی و در برانگیختن تسلیم شدن شهروندان خود در برابر یک دولت استبدادی زور و کنترل بسیار مفید هستند. نظارت و الگوی پلیس ضد شورش ظالمان باید چنین تهدیدهایی را ایجاد کنند، اگر واقعا وجود نداشته باشند.

 چگونه

سیاری از اقدامات تروریستی علیه ما توسط پیاده هایی انجام شد که از اربابان واقعی خود بی خبر بودند؟ چه تعداد از چنین نیروهای انکارناپذیری را آمریکا در سطح جهانی به کار می گیرد تا ترس و نفرت بکارد، از نظر تاریخی در راه امپریالیسم ما و اکنون نیز در براندازی دموکراسی در سراسر جهان؟

 ما نمی توانیم سازوکارها و ساختارهای بردگی خود را به چالش بکشیم زیرا آنها به خوبی پنهان، فریبنده، ظریف، ساخته شده از دود و آینه هستند. فاشیسم های خونی، ایمانی و خاکی که اکنون در سرتاسر جهان احیا می شوند، اغلب به عنوان فاشیسم های پرت توصیف می شوند، اما در مسیر تاریخ بشریت محوری هستند. بازی طولانی رایش چهارم، شاخک‌های نامرئی آن که در طول دهه‌ها عملیات نفوذ به‌طور ناپیوسته تکثیر می‌شوند و قدرت را در دست می‌گیرند تا زمانی که ما را در چنگال خود گرفتار کند، نباید دست کم گرفت.

 بنابراین خوشحالی من از اخبار صلح تحت الشعاع بی اعتمادی من به دولتمان است، زیرا صلح و بازگرداندن سربازان ما به خانه مشروط به طالبان برای پلیس کردن مناطق خود در برابر القاعده و اصلاً هر تروریستی است، تهدیدهایی که ممکن است در نجات آمریکا از شر آن ناتوان باشند. ، صلح را خراب می کند و این توافق را به منظره کمپین انتخاباتی ترامپ تبدیل می کند که شکست آن را می توان به گردن دیگران انداخت.

 امیدوارم که من در این مورد اشتباه می کنم و به زودی با عزیزانمان که با افتخار و شجاعت به دولتی خدمت می کنند که هیچ کدام ندارد، متحد شویم و دیگر هرگز جنگ نخواهیم کرد.

 درود بر همه ما باد.

Urdu

6 اگست 2024 کابل اور افغانستان کے زوال کی سالگرہ

 افغانستان کے زوال کے بارے میں ہم چارلس ڈکنز کے ساتھ کہہ سکتے ہیں جیسا کہ اے ٹیل آف ٹو سٹیز میں لکھا ہے۔ “یہ بہترین وقت تھا، یہ بدترین وقت تھا، یہ حکمت کا دور تھا، یہ حماقت کا دور تھا، یہ یقین کا دور تھا، یہ بے اعتباری کا دور تھا، یہ روشنی کا موسم تھا، یہ اندھیروں کا موسم تھا، یہ امید کی بہار تھی، یہ مایوسی کی سردی تھی…، ہمارے سامنے کچھ نہیں تھا، ہم سب سیدھے جنت کی طرف جا رہے تھے، ہم سب سیدھے دوسری طرف جا رہے تھے…”

 ہماری تاریخ کا یہ متعین لمحہ، امریکہ اور افغانستان دونوں کی اور تہذیبوں کے وسیع تنازعات کا جس کا ہماری کہانی ایک حصہ ہے، یونان کی جمہوریتوں اور مطلق العنان فارسی سلطنت کے درمیان جنگوں میں خود تہذیب کی تخلیق سے شروع ہوا، میں تصور کرتا ہوں۔ کابل کا زوال اب وسیع نظامی قوتوں کے لحاظ سے نہیں بلکہ اندھیرے کی طرح روشن یادوں کے اچانک چمکنے سے روشن ہو گیا ہے جس سے اب تک جنگ کے اس تھیٹر اور جدوجہد کے میدان میں میری آخری مہم رہی ہے۔ دہشت، درد، موت، اور امید، وہ تحفہ اور پنڈورا کی لعنت ہم سب کے لیے۔

 میں نے اس دن کا اپنا جریدہ تین سال قبل مہم کی تیاریوں کے دوران پشاور سے لکھا تھا۔ 24 اگست 2021 تک میں خیبر پاس تھا، اور اس تاریخ کے لیے میرے جریدے میں Inglorious Basterds کا ایک فلمی کلپ شامل ہے، شوشننا ڈیوڈ بووی کی شاندار موسیقی کے ساتھ جرمن نائٹ کی تیاری کرتی ہے، لاسٹ اسٹینڈز کے لیے میرا تھیم سانگ، جسے میں تب ہی پوسٹ کرتا ہوں جب میں ایک ایسا کام کرنے والا ہوں جس سے واپسی نہیں ہوتی۔

 بہت پہلے میں نے اس طرح کے آخری اسٹینڈز کی گنتی کھو دی تھی۔ اب لگتا ہے کہ یہ میری حقیقی حالت ہے، ایمان کی یہ چھلانگ پاتال میں۔ جیسا کہ جین جینیٹ نے مجھ سے 1982 میں بیروت میں ایک جلتے ہوئے گھر میں، ایک گمشدہ مقصد میں، ہتھیار ڈالنے سے انکار کے خودکش معاہدے اور مزاحمت کے حلف میں کہا جس نے مجھے میری زندگی کی راہ پر گامزن کیا۔ “جب کوئی امید نہیں ہے، ہم ناممکن چیزوں کو کرنے کے لئے آزاد ہیں، شاندار چیزیں.”

 ہمارے پنجشیر کے دفاع کے دوران ستمبر اس کے لوگوں کے لیے آزادی کی ایک مایوس کن امید کھو گئی، لیکن اسے کبھی فراموش نہیں کیا جائے گا۔

 افغانستان میرا پیار؛ ایک دن میں آپ کے پاس واپس آؤں گا، اگرچہ جہنم راستے میں رکاوٹ بن جائے۔

 جیسا کہ دی ہائی وے مین میں الفریڈ نوائس نے لکھا ہے۔

حصہ اول

ہوا درختوں کے درمیان اندھیرے کا ایک طوفان تھی۔

چاند ابر آلود سمندروں پر پھینکا ہوا ایک بھوت گیلیون تھا۔

سڑک جامنی مور کے اوپر چاندنی کا ربن تھی،

اور ہائی وے مین سوار ہو کر آیا-

 سواری – سواری –

ہائی وے مین سوار ہو کر پرانی سرائے کے دروازے تک آیا۔

اس کے ماتھے پر فرانسیسی کاکڈ ٹوپی، ٹھوڑی پر فیتے کا ایک گچھا،

کلارٹ مخمل کا ایک کوٹ، اور بھوری ڈو-جلد کی بریچ۔

وہ کبھی بھی شیکن کے ساتھ لیس۔ اس کے جوتے ران تک تھے۔

اور وہ ایک جواہرات والی چمک کے ساتھ سوار ہوا،

 اس کے پستول کے بٹ ایک دم چمکتے ہیں،

اس کا ریپیر جواہرات سے بھرے آسمان کے نیچے چمکتا ہوا جھلک رہا تھا۔

موچیوں پر وہ ہڑبڑاتا اور اندھیرے سرائے کے صحن میں ٹکراتا رہا۔

اس نے شٹر پر اپنے کوڑے سے ٹیپ کیا، لیکن سب کچھ بند اور روک دیا گیا تھا۔

اس نے کھڑکی کی طرف سیٹی بجائی، اور وہاں کس کا انتظار کرنا چاہیے۔

لیکن زمیندار کی کالی آنکھوں والی بیٹی،

 بیس، زمیندار کی بیٹی،

اس کے لمبے سیاہ بالوں میں گہرے سرخ محبت کی گرہ لگا رہی ہے۔

اور اندھیرے پرانے سرائے کے صحن میں ایک مستحکم وکٹ گرنے لگی

جہاں ٹم دی آسٹر سنتا تھا۔ اس کا چہرہ سفید اور چوٹی تھی۔

اس کی آنکھیں جنون کی کھوکھلی تھیں، اس کے بال گھاس کی طرح،

لیکن وہ زمیندار کی بیٹی سے پیار کرتا تھا،

 زمیندار کی لال ہونٹ والی بیٹی۔

ایک کتے کی طرح گونگا اس نے سنا، اور اس نے ڈاکو کو کہتے سنا-

“ایک بوسہ، میرے پیارے پیارے، میں آج رات انعام کے بعد ہوں،

لیکن میں صبح کی روشنی سے پہلے پیلے سونے کے ساتھ واپس آؤں گا۔

پھر بھی، اگر وہ مجھے زور سے دبائیں، اور دن بھر مجھے تنگ کریں،

پھر چاندنی میں ڈھونڈو مجھے

 مجھے چاندنی سے دیکھو،

میں آپ کے پاس چاندنی سے آؤں گا، اگرچہ جہنم راستے میں رکاوٹ بن جائے۔”

وہ رکاب میں سیدھا اٹھ کھڑا ہوا۔ وہ کم ہی اس کے ہاتھ تک پہنچ سکتا تھا،

لیکن اس نے کیسمنٹ میں اپنے بال ڈھیلے کر لیے۔ اس کا چہرہ کسی برانڈ کی طرح جل گیا تھا۔

جیسے ہی عطر کا سیاہ جھرنا اس کی چھاتی پر گرنے لگا۔

اور اس نے چاندنی میں اس کی لہروں کو چوما،

 (اے، چاندنی میں میٹھی سیاہ لہریں!)

پھر اس نے چاندنی کی روشنی میں اپنی لگام کو کھینچا، اور مغرب کی طرف سرپٹ پڑا۔

دوسرا حصہ

وہ سحری میں نہیں آیا۔ وہ دوپہر کو نہیں آیا۔

اور چاند کے طلوع ہونے سے پہلے غروب آفتاب سے باہر،

جب سڑک ایک خانہ بدوش کا ربن تھی، جامنی رنگ کے مور کو لپیٹتی ہوئی،

ایک سرخ کوٹ والا دستہ مارچ کرتا ہوا آیا-

 مارچ کرنا – مارچ کرنا –

کنگ جارج کے آدمی پرانی سرائے کے دروازے تک مارچ کرتے ہوئے آئے۔

انہوں نے مالک مکان سے کوئی بات نہیں کی۔ انہوں نے اس کی بجائے اس کی ایل پی لی۔

لیکن اُنہوں نے اُس کی بیٹی کا گلا گھونٹ دیا، اور اُسے اُس کے تنگ بستر کے پاؤں سے باندھ دیا۔

ان میں سے دو اس کے کیسمنٹ پر گھٹنے ٹیکتے تھے، ان کے پہلو میں مسکٹس تھے!

ہر کھڑکی پر موت تھی۔

 اور جہنم ایک تاریک کھڑکی پر۔

کیونکہ بیس اپنے کیسمنٹ کے ذریعے وہ سڑک دیکھ سکتا تھا جس پر وہ سوار ہوتا تھا۔

انہوں نے بہت سے طنزیہ مذاق کے ساتھ اسے توجہ دلانے کے لیے باندھ دیا تھا۔

انہوں نے h کے پاس ایک مسکٹ باندھ رکھا تھا۔

r، اس کی چھاتی کے نیچے توتن کے ساتھ!

“اب، اچھی طرح دیکھتے رہو!” اور انہوں نے اسے چوما. اس نے برباد آدمی کو کہتے سنا-

مجھے چاندنی سے ڈھونڈو

 چاندنی سے مجھے دیکھو

میں چاندنی سے آپ کے پاس آؤں گا، اگرچہ جہنم راستے میں رکاوٹ بن جائے!

اس نے اس کے پیچھے ہاتھ گھمائے۔ لیکن تمام گرہیں اچھی ہیں!

وہ اس وقت تک اپنے ہاتھ مروڑتی رہی جب تک کہ اس کی انگلیاں پسینے یا خون سے تر نہ ہو جائیں!

وہ اندھیرے میں پھیلے اور تنگ کیے گئے، اور گھنٹے برسوں کی طرح رینگتے رہے۔

اب تک، آدھی رات کے جھٹکے پر،

 سردی، آدھی رات کے جھٹکے پر،

ایک انگلی کی نوک نے اسے چھوا! محرک کم از کم اس کا تھا!

ایک انگلی کی نوک اسے چھو گئی۔ اس نے باقی کے لیے مزید کوشش نہیں کی۔

اوپر، وہ اپنی چھاتی کے نیچے تھپکی کے ساتھ توجہ دینے کے لیے اٹھ کھڑی ہوئی۔

وہ ان کی سماعت کو خطرے میں نہیں ڈالے گی۔ وہ دوبارہ کوشش نہیں کرے گی۔

سڑک چاندنی میں ننگی پڑی ہے

 چاندنی میں خالی اور ننگے؛

اور اس کی رگوں کا خون، چاندنی میں، اس کی محبت کے گریز میں دھڑک رہا تھا۔

Tlot-tlot; tlot-tlot! کیا انہوں نے سنا تھا؟ گھوڑوں کے کھر صاف بج رہے ہیں۔

Tlot-tlot; tlot-tlot، فاصلے میں؟ کیا وہ بہرے تھے کہ انہوں نے نہیں سنی؟

چاندنی کا ربن نیچے، پہاڑی کی پیشانی پر،

ہائی وے مین سوار ہو کر آیا-

 سواری – سواری –

سرخ کوٹ اپنے پرائمنگ کی طرف دیکھ رہے تھے! وہ سیدھی اور ساکت کھڑی ہو گئی۔

تلاطم خیز خاموشی میں! ٹلو ٹلوٹ، گونجتی رات میں!

قریب آیا اور قریب۔ اس کا چہرہ نور کی طرح تھا۔

اس کی آنکھیں ایک لمحے کے لیے پھیل گئیں۔ اس نے ایک آخری گہری سانس کھینچی

پھر چاندنی میں اس کی انگلی ہل گئی

 اس کی مسکٹ نے چاندنی کو بکھرا دیا،

چاندنی میں اس کی چھاتی کو توڑ دیا اور اسے خبردار کیا – اس کی موت کے ساتھ۔

وہ مڑا۔ وہ مغرب کی طرف بڑھا۔ وہ نہیں جانتا تھا کہ کون کھڑا ہے۔

جھک گئی، اپنے سر کے ساتھ، اپنے ہی خون سے بھیگی!

صبح تک اس نے اسے سنا نہیں تھا، اور اس کا چہرہ سننے کے لئے بھوری ہو گیا تھا

کیسے بیس، مالک مکان کی بیٹی،

 زمیندار کی کالی آنکھوں والی بیٹی،

چاندنی میں اس کی محبت کو دیکھا تھا، اور وہیں اندھیرے میں مر گیا۔

پیچھے، وہ دیوانے کی طرح تیز ہوا، آسمان پر لعنت بھیجتا ہوا،

اس کے پیچھے سفید سڑک تمباکو نوشی کے ساتھ اور اس کا ریپیر اونچا نشان لگا ہوا تھا۔

سنہری دوپہر میں خون کی سرخی اُس کے شعلے تھے۔ شراب سرخ اس کا مخملی کوٹ تھا۔

جب انہوں نے اسے ہائی وے پر گولی مار دی،

 شاہراہ پر کتے کی طرح نیچے،

اور وہ ہائی وے پر اپنے خون میں لت پت پڑا، اس کے گلے میں فیتے کا گچھا تھا۔

. . .

اور اب بھی سردیوں کی رات کے بارے میں، وہ کہتے ہیں، جب ہوا درختوں میں ہوتی ہے،

جب چاند ابر آلود سمندروں پر پھینکا ہوا بھوت گیلیون ہے،

جب سڑک جامنی موور پر چاندنی کا ربن ہے،

ایک ہائی وے مین سوار ہو کر آتا ہے-

 سواری – سواری –

ایک ہائی وے مین سوار ہو کر آتا ہے، پرانی سرائے کے دروازے تک۔

موچیوں کے اوپر وہ اندھیرے سرائے کے صحن میں چیختا اور بجتا ہے۔

وہ شٹر پر اپنے کوڑے سے تھپتھپاتا ہے، لیکن سب کچھ بند اور روک دیا جاتا ہے۔

وہ کھڑکی کی طرف سیٹی بجاتا ہے اور وہاں کس کا انتظار کرنا چاہیے۔

لیکن زمیندار کی کالی آنکھوں والی بیٹی،

 بیس، زمیندار کی بیٹی،

اس کے لمبے سیاہ بالوں میں گہرے سرخ محبت کی گرہ لگا رہی ہے۔

 جیسا کہ میں نے 16 اگست 2021 کی اپنی پوسٹ میں لکھا، کابل اور افغانستان کا زوال؛ ہم کابل اور افغانستان کے زوال کے اس ہفتے کے آخر میں طالبان کی فاتح قوتوں اور ہماری پوٹیمکن ولیج حکومت کے خاتمے اور اس کی سراب کی فوج کے خاتمے کی دلکش تصاویر کے ساتھ سامنا کر رہے ہیں جنہوں نے مزاحمت میں ایک بھی گولی نہیں چلائی، ایسی تصاویر جو سیگون کے زوال کو یاد کرتی ہیں۔ 1975 میں متوازی حالات میں۔

 اگر امریکہ نئی حکومت کی پالیسیوں کی تشکیل میں میز پر بیٹھنا چاہتا ہے، تو ہمیں اسے آزادی کی جائز تحریک کے طور پر تسلیم کرنا چاہیے اور سامراج کے غیر ملکی غنڈوں کا کردار ادا کرنے سے انکار کرنا چاہیے۔ ہم گاجر سے جیت سکتے ہیں جو ہم نے چھڑی سے ہارا ہے۔

 فوجیوں کو نہیں بلکہ انسانی امداد اور مادی مدد کے ساتھ سفارت کار بھیجیں۔ یہ عالمگیر انسانی حقوق کے اصولوں کی پابندی سے مشروط ہو سکتا ہے۔ طالبان کو امریکہ اور پوری دنیا سے کچھ درکار ہے۔ قانونی حیثیت کی پہچان، اور یہ ایک طاقتور لیور ہو سکتا ہے۔

 جیسا کہ شیکسپیئر کا ہنری پانچواں کہتا ہے؛ “جب نرمی اور ظلم کسی بادشاہی کے لیے کھیلتے ہیں، تو نرم ہاتھ یقینی فاتح ہوتا ہے۔”

 افغانستان میں امریکہ کی مہاکاوی صلیبی جنگ اور سامراجی مہم جوئی کا آغاز سوویت یونین کو ایک ناقابل شکست حملے اور فتح میں پھنسا کر اسے گرانے کی ایک شاندار کامیاب مہم کے ساتھ ہوا، جو بعد میں ایک سبق بھول گیا، جس میں ہم مسلح، تربیت یافتہ، مالی امداد اور اکثر براہ راست کمانڈ کرتے تھے۔ اور آزادی کے جنگجوؤں کے ساتھ مل کر لڑے جو آج جنگی سردار ہیں جو حقیقت میں افغانستان پر حکومت کرتے ہیں۔ ان امریکی مؤکلوں میں بدنام زمانہ مذہبی اسکالر اسامہ بن لادن بھی شامل تھا، اور میرے خیال میں ہم سب جانتے ہیں کہ اس نے کتنا اچھا کام کیا۔

 ایسا لگتا ہے کہ ہم نے اپنے سامراج کی ناکامیوں سے کچھ نہیں سیکھا۔ یہ وقت مختلف ہو سکتا ہے، لیکن مجھے شک ہے.

 جب تک ہم ان قوتوں اور حالات کو تبدیل نہیں کرتے جو جنگ کو اشرافیہ کے لیے فائدہ مند اور اقتدار کی مرکزیت میں حکام کے لیے مفید بناتی ہیں۔

 یہ پہلی بار نہیں ہو گا کہ طالبان، ایک پا

o لفظ کا مطلب ہے “طلبہ”، جس نے افغانستان پر حکومت کی ہے، جیسا کہ انہوں نے 1996 سے 2001 تک پاکستان کے پراکسی کے طور پر کیا، یہاں تک کہ 911 کے بعد امریکہ نے حملہ کیا۔ ”; سکندر اعظم کی جانشین ریاست باختر، منگولوں، برطانوی سلطنت اور سوویت یونین سب کو اس کی نالی پر توڑ دیا گیا۔ یہ عظیم سلطنتوں کی جائے پیدائش بھی رہی ہے جو پھر بکھر گئیں۔ پارتھیا، سیتھیا، بدھ کشان، سفید ہن، کیدارائٹس، ہندو شاہی خاندان، اور نادر شاہ کی سلطنت۔ جدید افغانستان کی بنیاد احمد شاہ درانی نے 1747 میں مغلوں کی باقیات اور فارس میں نادر شاہ کے وارثوں سے رکھی تھی، قندھار پر قبضے کے لیے فارس کے صفوی خاندان اور ہندوستان کے مغلوں کے درمیان باہمی طور پر تباہ کن تنازعہ کے بعد۔

 اور اب، ایسا لگتا ہے، امریکہ کی باری ہے۔ ہم انسانوں کو کیا پاگل پن حاصل ہے کہ ایک طرف ادارہ جاتی نفسیاتی غصہ اور جنگ کے تشدد اور دوسری طرف عوامی وسائل اور دولت کی سرمایہ دارانہ چوری اور فریب کاری کے موہک جھوٹ اور فریب کے ساتھ ہم دوسروں پر غلبہ حاصل کرنے اور ان پر قابو پانے کے لیے مجبور ہیں۔ ?

 ہم خوف، طاقت اور طاقت کے تباہ کن شیطانی چکر اور ویگنیرین رنگ سے کیسے بچ سکتے ہیں؟

 ہم اپنی سامراجی ناکامیوں سے کیا سبق سیکھ سکتے ہیں جو پراکسیوں اور بالادستی کے اشرافیہ کے ذریعے بالکانائزڈ فرقہ وارانہ اور نسلی خطوط پر تقسیم اور فتح حاصل کر سکتے ہیں، جنگجوؤں، فریب خوردہ کلائنٹ ریاستوں، اور ریاستی دہشت گردی اور استبداد کی حکمت عملیوں اور عالمی سطح پر کارسرل ریاست کے نگرانی، اختلاف رائے کا جبر، سرحدوں اور پولیس، انضمام، تعاون، بدعنوان حکمرانوں اور کٹھ پتلی حکومتوں کے پیادوں کے ذریعے نوآبادیاتی استحصال، اور ہماری اقدار اور نظریات، جمہوریت اور عالمی انسانی حقوق کے ہتھیار بنانے کے ساتھ۔ ہمارے تسلط کے جال کے لئے پروپیگنڈا چارہ؟

 جو ہتھیار اٹھاتا ہے موت برداشت کرتا ہے۔ زندگی کا انتخاب کریں.

 آئیے طاقت کے سماجی استعمال کو ترک کر دیں۔

 آئیے نیکی کے نفاذ کے لیے کوئی فوج نہ بھیجیں۔

 جیسا کہ میں نے 19 اپریل 2021 کی اپنی پوسٹ میں لکھا، بائیڈن نے افغانستان میں امریکہ کی جنگ کے خاتمے کا اعلان کیا: ہورے، اور اس کے ساتھ گڈ لک؛ افغانستان میں ہم انتقام کے لیے آئے، اور فائدے کے لیے رہے۔ دونوں کو چھوڑنا مشکل ثابت ہوا ہے۔

 صدر بائیڈن نے افغانستان میں امریکہ کی جنگ کے خاتمے کا اعلان کیا ہے۔ یہ میں جشن مناتا ہوں، امن کی خبروں پر میری خوشی صرف اس حقیقت سے چھائی ہوئی ہے کہ ہم پہلے بھی یہاں آ چکے ہیں۔ امن کا اعلان کرنا ایک چیز ہے۔ امن برقرار رکھنا ایک اور چیز ہے۔

 2019 ایک بڑی امید کا سال تھا جو المناک ناکامی سے دوچار تھا، جس کے اختتام اور نئے سال کا آغاز افغانستان میں 18 سال کی جنگ کے بعد ایک نازک امن کے ساتھ ہوا، چند دنوں بعد مجموعی طور پر چھ گھنٹے کی لڑائی میں ایک امن ہار گیا۔ ایک غار کی تاریکی، معاہدے کی خلاف ورزی کرتے ہوئے ایک حملے کے دوران ان کے ہیلی کاپٹروں کی تباہی سے طالبان کے قلعے میں پھنسے سیلوں کو بچانا، اشتعال انگیزی کا ایک ایسا مشن جس کا مقصد امن کو سبوتاژ کرنا تھا، جس میں صدیوں پر محیط تہذیبی تصادم کی پوری تاریخ تھی۔ چار آدمیوں نے برداشت کیا جنہوں نے سکندر اعظم کے سغدیان چٹان پر قبضے کی یاد میں ایک پہاڑ پر آزادانہ چڑھائی کی اور پھر چپکے سے، غلط سمت اور درستگی کے ساتھ ایک ایسی طاقت کو شکست دی جس نے SEALs کی ایک ہوائی حملہ آور ٹیم کو مغلوب کر دیا تھا۔

 جیسا کہ بہت سے واقعات کے ساتھ جو پتھر پھینکنے میں الفاظ کے رجعت کے طور پر سامنے آتے ہیں، یہ ایک حکمت عملی کی کامیابی اور ایک سٹریٹجک ناکامی، بہادری کا ایک شاندار عمل اور ایک سامراجی اشتعال انگیزی تھی جس نے ہمیشہ کے لیے جنگ کے جنون سے ہماری دستبرداری کو سبوتاژ کیا۔

 یہ ایک تھیٹریکل سیٹ پیس ایکشن تھا جو ایک کیسس بیلی فراہم کرنے کے لیے ڈیزائن کیا گیا تھا، جو کہ امن کو سبوتاژ کرنے کا ایک خفیہ مشن تھا جس کا نمونہ جاپانیوں نے 1931 میں منچوریا پر اپنے حملے کو جائز قرار دینے کے لیے استعمال کیا تھا، مکڈن واقعہ، جس میں ایک جاپانی فوجی شامل تھا۔ لاپتہ آدمی جسے بچانے کے لیے دوسرے فوجی بھیجے گئے تھے۔

 بائیڈن کا امن امریکہ کی روح، دنیا کے تئیں ہماری حقیقی اقدار اور ارادوں اور مقصد کے اتحاد کا امتحان ہوگا۔ یہ وہ لائن ہے جس کی مجھے امید ہے کہ ہم پکڑ سکتے ہیں، کیونکہ اگر ہمارے منافع خوروں اور جسے آئزن ہاور نے ملٹری-انڈسٹریل کمپلیکس کہا تھا وہ دولت اور طاقت کی خدمت میں ایک بار پھر امن کے مواقع کو سبوتاژ کرتے ہیں، جیسا کہ ٹرمپ نے 2019 میں کیا تھا اور امپیریل جاپان کی افواج 1931 میں کیا، اس لمحے سے سامنے آنے والے ممکنہ مستقبل ایک بہتر دنیا کا وعدہ نہیں کرتے۔

 ہم جانتے ہیں کہ پرل ہاربر میں آخری بار کیا ہوا تھا۔

 جیسا کہ میں نے 2 جنوری 2020 کی اپنی پوسٹ میں لکھا، افغانستان میں ہمیشہ کے لیے جنگ کا خاتمہ؟ نیا سال امن کا تحفہ، یا اس کا امکان لے کر آتا ہے، جو ہمیں افغانستان میں اپنی 18 سالہ ہمیشہ کے لیے جاری جنگ کو ختم کرنے اور وہاں اپنے 12,000 فوجیوں کو واپس لانے کا موقع فراہم کر سکتا ہے۔

 اس مہاکاوی تنازعہ میں لاکھوں افراد ہلاک ہوچکے ہیں جس کا کسی کو کوئی فائدہ نہیں ہوا، ایک ایسی جنگ جس میں مقاصد، اتحاد اور طاقت کے برج بے کار اور بدلتے رہے ہیں، ایک سیلاب امریکہ نے بالٹی بریگیڈ کے ساتھ مخالفت کرنے کی کوشش کی ہے۔

 اگر امن قائم کیا جا سکتا ہے، اگر

ایک قوم کو ہمپٹی ڈمپٹی کی طرح دوبارہ اکٹھا کیا جا سکتا ہے، یہ ایک معجزہ ہو گا، لیکن ویتنام جیسی ایک قوم جس میں امریکہ شکست کھا کر بھاگ جاتا ہے اور اپنے اتحادیوں کو ایک ایسے ناقابل تسخیر دشمن کے حوالے کر دیتا ہے جو ایک مثالی معاشرے کے اپنے وژن کو ہر ایک پر نافذ کرنے کے لیے وقف ہو جاتا ہے۔ اس طرح کا موازنہ بہت سے طریقوں سے محدود ہے، ان میں سے ایک عجیب حقیقت یہ ہے کہ امریکہ ہمارے سویلین کنٹریکٹرز کی طرف سے ادا کی جانے والی خراج تحسین کے ذریعے طالبان کو سبسڈی دے رہا ہے جبکہ ہماری فوجیں ہر طرف سے جنگی جرائم کی زد میں آنے والی گڑھے کی لڑائی میں ایک دوسرے کو بچا رہی ہیں۔ غیر انسانی اور تہذیبی اقدار کا نقصان۔

 جنگ چند لوگوں کے لیے اچھے کاروبار کا باعث بنتی ہے، اور بہت سے لوگوں کے لیے ناقابل فہم ہولناکی۔

 جیسا کہ رحیم فیض اور کیتھی گینن نے ہف پوسٹ میں بیان کیا ہے۔ “معاہدے کا ایک اہم ستون، جسے امریکہ اور طالبان ایک سال سے زیادہ عرصے سے ختم کر رہے ہیں، تنازع کے دونوں اطراف کے افغانوں کے درمیان براہ راست مذاکرات ہیں۔

 توقع ہے کہ امریکہ طالبان امن معاہدے پر دستخط ہونے کے دو ہفتوں کے اندر اندر افغان مذاکرات ہوں گے۔ وہ ممکنہ طور پر فیصلہ کریں گے کہ جنگ کے بعد کا افغانستان کیسا ہوگا، اور طالبان کیا کردار ادا کریں گے۔ مذاکرات میں بہت سے موضوعات کا احاطہ کیا جائے گا، جیسا کہ خواتین کے حقوق، آزادی اظہار اور دسیوں ہزار طالبان جنگجوؤں کی قسمت، نیز افغانستان کے جنگجوؤں سے تعلق رکھنے والی بھاری مسلح ملیشیا جنہوں نے اس کے بعد سے دولت اور طاقت جمع کی ہے۔ طالبان کا خاتمہ۔”

 اور 29 فروری 2020 کی میری بعد کی پوسٹ میں، افغانستان میں امن؟ ہم آج امریکہ اور طالبان کے درمیان تاریخی امن معاہدے پر دستخط کا جشن منا رہے ہیں، اور اپنے فوجیوں کو 18 سالہ جنگ سے گھر واپس لانے کا موقع ہے جس نے خون اور خزانے کی بڑی قیمت پر بہت کم حاصل کیا ہے۔ یہ ایک عارضی، مشروط امن ہے، جو ایک شاندار دستاویز میں وضع کیا گیا ہے جو ہمیشہ کے لیے شاندار سفارت کاری کی ایک مثال رہے گا، جس میں دونوں فریق فتح کا دعویٰ کر سکتے ہیں۔

 امریکہ نے اپنے طالبان اتحادیوں کے ذریعے ایک عظیم دشمن القاعدہ کی تباہی اور نامنظور جیت لی ہے۔ یہ طالبان کو ایک سنی قوم کے طور پر بھی پیش کرتا ہے جس میں ایران کی مشرقی سرحد پر براہ راست امریکی تسلیم کیا جاتا ہے، جو کہ جغرافیائی سیاسی حکمت عملی کے لحاظ سے ایک نااہل جیت ہے۔

 طالبان اپنی قوم کو غیر ملکی سامراج سے نجات دلانے کے لیے اپنی طویل جنگ میں امریکہ پر فتح کا دعویٰ کر سکتے ہیں۔ ہم نے اپنے بزدل احمق صدر ٹرمپ کے براہ راست حکم سے طالبان کو قانونی حیثیت دے دی ہے اور تحریری طور پر اپنی مکمل شکست تسلیم کر لی ہے، جن کے الفاظ کا کوئی مطلب نہیں ہے۔ یہ صرف اپنے اتحادیوں کو چھوڑنے اور کوڑے مارے کتوں کی طرح افغانستان سے بھاگنا باقی ہے۔

 ایسا نہیں ہوسکتا ہے کہ امریکہ میں بیانیہ تیار کیا جائے گا، کاتا جائے گا اور بیچا جائے گا، یا تو ہماری حکومت اور نہ ہی بے معنی تباہ کن ہمیشہ کی جنگوں سے تنگ قوم، لیکن میں آپ کو گارنٹی دیتا ہوں کہ دنیا اس کی کتنی تشریح کرے گی۔

 لیکن یہی وجہ نہیں ہے کہ میں اس معاہدے سے ملنے والے امن کے موقع کے بارے میں بے چین اور خوفزدہ ہوں۔ میں جنگ کے خاتمے کے موقع پر، کسی بھی موقع پر خوشی اور فاتحانہ خوشی کے ساتھ رقص کیوں نہیں کر رہا ہوں؟

 جیسا کہ جینیفر ہینسلر CNN میں لکھتی ہیں؛ “چار صفحات پر مشتمل معاہدے میں کہا گیا ہے کہ طالبان “القاعدہ سمیت کسی بھی گروہ یا فرد کو افغانستان کی سرزمین کو امریکہ اور اس کے اتحادیوں کی سلامتی کو خطرے میں ڈالنے سے روکنے کے لیے اقدامات کریں گے۔” ان اقدامات میں یہ وعدے شامل ہیں کہ طالبان اپنے ارکان کو “امریکہ اور اس کے اتحادیوں کی سلامتی کے لیے خطرہ بننے والے گروہوں یا افراد کے ساتھ تعاون نہ کرنے کی ہدایت کریں گے” اور یہ کہ “افغانستان میں کسی بھی گروہ یا فرد کو امریکہ کی سلامتی کے لیے خطرہ بننے سے روکیں گے۔ اور اس کے اتحادی، اور انہیں بھرتی، تربیت اور فنڈ ریزنگ سے روکیں گے اور اس معاہدے کے وعدوں کے مطابق ان کی میزبانی نہیں کریں گے۔”

 “معاہدے کے متن میں خواتین یا سول سوسائٹی کے تحفظ کے حوالے سے کوئی مخصوص زبان نہیں ہے،” عالمی انسانی حقوق اور جمہوریت، اور خاص طور پر خواتین کے حقوق جیسی چھوٹی چھوٹی باتیں، جو کہ امریکہ کی ریپبلکن حکومت کے لیے کوئی اہمیت نہیں رکھتیں۔ ملکی اور عالمی دونوں شعبوں میں آزادی اور مساوات کا خاتمہ جو کہ تینوں دھڑوں کا بنیادی ہدف ہے جو غداری کی پارٹی بن چکی ہے پر قبضہ کرنے کے لیے متحد ہیں۔ Gideonite بنیاد پرستوں کی پدرانہ حکومت اور جنسی دہشت گردی، سفید فام بالادستی جو قانون کی حکمرانی کو مکمل طور پر ختم کرنا چاہتے ہیں، اور Plutocrats جو ہمیں غیر انسانی اور غلام بنائے گا۔

 یہ خیال کہ ہم سب کو قانون کے تحت مساوی حقوق حاصل ہیں، ریپبلکن اتحاد کے لیے ایک پریشانی ہے جو فورتھ ریخ کے طور پر پوری دنیا پر فاشزم کا ظلم مسلط کرنا چاہتا ہے۔ وہ القاعدہ اور آئی ایس آئی ایس جیسے قابل عمل بیرونی خطرات کو محدود اور محدود کرنا چاہتے ہیں، انہیں ختم نہیں کرنا چاہتے، کیونکہ ایسے دشمن قوم پرستوں کے خوف اور غصے کو بھڑکانے اور ہمارے اپنے شہریوں کو طاقت اور کنٹرول کی آمرانہ ریاست کے تابع کرنے میں بہت کارآمد ہیں۔ نگرانی اور پولیسنگ کا انسداد بغاوت ماڈل۔ ظالموں کو ایسی دھمکیاں ضرور پیدا کرنی چاہئیں اگر وہ حقیقت میں موجود نہیں ہیں۔

 کیسے

مارے خلاف دہشت گردی کی بہت سی کارروائیاں ایسے پیادوں نے کی ہیں جو اپنے حقیقی آقاؤں سے بے خبر تھے؟ امریکہ عالمی سطح پر خوف اور نفرت کے بیج بونے کے لیے ایسی کتنی ہی قابلِ انکار قوتوں کو استعمال کرتا ہے، تاریخی طور پر ہمارے سامراج اور اب پوری دنیا میں جمہوریت کی سرکوبی کے لیے؟

 ہم اپنی غلامی کے میکانزم اور ڈھانچے کو چیلنج کرنے میں ناکام رہتے ہیں کیونکہ وہ اچھی طرح سے پوشیدہ، منحرف، لطیف، دھوئیں اور شیشوں سے بنے ہیں۔ خون، عقیدے اور مٹی کے فسطائیت جو اب پوری دنیا میں دوبارہ سر اٹھا رہے ہیں، ان کو اکثر باہر کے طور پر نمایاں کیا جاتا ہے، لیکن وہ انسانی تاریخ میں مرکزی حیثیت رکھتے ہیں۔ چوتھے ریخ کا طویل کھیل، اس کے پوشیدہ خیمے کئی دہائیوں کے اثر و رسوخ کی کارروائیوں کے دوران طاقت کو بے دریغ پھیلاتے اور اس پر قبضہ کرتے رہتے ہیں جب تک کہ یہ ہمیں اپنی گرفت میں نہ لے لے، اس کو کم نہیں سمجھا جانا چاہیے۔

 لہٰذا امن کی خبروں پر میری خوشی ہماری حکومت پر میرے عدم اعتماد پر چھائی ہوئی ہے، امن قائم کرنے اور اپنے فوجیوں کو اس شرط پر گھر لانے کے لیے کہ طالبان اپنے علاقوں میں القاعدہ اور کسی بھی دہشت گرد کے خلاف پولیس کر رہے ہیں، ایسے خطرات سے جو وہ امریکہ کو بچانے کے لیے بے بس ہیں۔ امن کو سبوتاژ کرتا ہے اور اس معاہدے کو ٹرمپ کی انتخابی مہم کا تماشا بناتا ہے جس کی ناکامی کا الزام دوسروں پر لگایا جا سکتا ہے۔

 مجھے امید ہے کہ اس میں میں غلط ہوں، اور ہم جلد ہی اپنے پیاروں کے ساتھ مل جائیں گے جو عزت اور بہادری کے ساتھ ایک ایسی حکومت کی خدمت کرتے ہیں جس کے پاس کوئی نہیں ہے، اور یہ کہ ہم کبھی بھی جنگیں نہیں لڑیں گے۔

 ہم سب پر سلامتی ہو۔

References

https://www.theguardian.com/world/gallery/2021/aug/16/the-fall-of-kabul-in-pictures

https://www.theguardian.com/world/2021/aug/15/the-fall-of-kabul-a-20-year-mission-collapses-in-a-single-day

https://www.theguardian.com/world/2021/aug/15/talibans-abdul-ghani-baradar-is-undisputed-victor-of-a-20-year-war

https://www.theguardian.com/commentisfree/2021/aug/16/taliban-afghanistan-rule-hardline-coalition-powers

https://www.theguardian.com/commentisfree/2021/aug/16/20-years-invasion-afghanistan-unnecessary-post-imperial-fantasy

https://www.msnbc.com/mehdi-hasan-show/watch/mehdi-false-narrative-about-american-greatness-led-us-to-fail-the-test-of-american-goodness-118771781596

https://www.washingtonpost.com/history/2021/08/15/saigon-fall-kabul-taliban/

https://www.huffpost.com/entry/afghans-fear-taliban-return_n_611955d2e4b0f7bc26a6b064?ncid

https://www.huffpost.com/entry/malala-yousafzai-afghanistan-taliban_n_6119af3be4b0454ed70ef11b?ncid

https://www.politico.com/news/magazine/2021/07/06/afghanistan-war-malkasian-book-excerpt-497843

https://www.newyorker.com/news/our-columnists/does-the-great-retreat-from-afghanistan-mark-the-end-of-the-american-era

August 15 2024 End of the British Raj: Independence Day in India and Pakistan

The world rejoices in the anniversary of the end of the British Raj, and Independence Day in India and Pakistan, nations which embody the civilizational duality of the subcontinent, long afflicted with sectarian division and its weaponization in service to power as a legacy of colonialism, and of the imposed conditions of anticolonial struggle.

     Fragmented at the origins of Independence like the Hobgoblin’s Broken Mirror in Anderson’s fairytale The Snow Queen, a thousand conflicting narratives and national identities born anew in pain and loss as a bifurcated myth of Exile like that of Mircea Cartarescu in his novel of Bucharest, Blinding; images which distort like those of funhouse mirrors, which lure and deceive as the lies and illusions of falsification, which capture and rob us of our uniqueness in endless repetition but which also exalt us into Infinity; history is a Wilderness of Mirrors in which we wander lost and alone, seeking to reclaim our interdependence, community, and wholeness.

     While the words of Gandhi are a light of nations and known to the whole world, I would like to amplify here my favorite quotes from India’s other national treasure, the brilliant and visionary Arundhati Roy:

    “The trouble is that once you see it, you can’t unsee it. And once you’ve seen it, keeping quiet, saying nothing, becomes as political an act as speaking out. There’s no innocence. Either way, you’re accountable.”

     “Use your art to fight.”

     “Nationalism of one kind or another was the cause of most of the genocide of the twentieth century. Flags are bits of colored cloth that governments use first to shrink-wrap people’s minds and then as ceremonial shrouds to bury the dead.”

     “Terrorism is the symptom, not the disease.”

     “Either way, change will come. It could be bloody, or it could be beautiful. It depends on us.”

    Ancestor spirits who embody the soul of India and the best of our infinite possibilities of becoming human among myriads of futures, represent ideals of masculine and feminine beauty in their actions toward others, and guide our choices about how to be human together, Gandi and Arundati Roy belong to India but also to all humankind and our universal struggle to become human.

     When the moment of decision comes we must place our lives in the balance with those whom Frantz Fanon called the Wretched of the Earth, the powerless and the dispossessed, the marginalized and the erased, or turn away; choose the path of beauty and not of disfigurement of the soul.

     When the forces of state tyranny and terror, of fascisms of blood, faith, and soil, of elite hegemonies of wealth, power, and privilege, of hierarchies of belonging and exclusionary otherness, come to claim us and steal our souls, let them find not a humankind subjugated by despair and learned helplessness nor divided in service to power, but united in solidarity and liberty, for the use of force and brutality in repression of dissent is hollow and brittle, and fails at the point of refusal to obey.

     Who refuses to submit and cannot be compelled is free, and becomes Unconquered as a living Autonomous Zone, and this no tyranny can take from us.  

     Let us seize the gates of our prisons, and be free.

     How shall we answer the terror of our absurdity and nothingness? With solidarity and resistance to tyranny and divisions of exclusionary otherness and hierarchies of belonging, and to all sectarian fascisms of blood, faith, and soil; this will ever be my answer, for we create ourselves anew when we refuse to submit to authority and authorized identities and become Unconquered and free, as Living Autonomous Zones.

     To fascism there can be but one reply; Never Again!

      One may also welcome total freedom and self-ownership with joy, as we do today, for with Independence come limitless possibilities of becoming human, and our exploration of the unknown within us is only beginning.

      Celebrate with me Independence Day as a liminal and transformative time of exploring unknowns beyond the boundaries of the Forbidden, the defiance of authority, the sabotage of hierarchies and of force and control, and the violation of normalities. 

      Let us run amok and be ungovernable.

Gandhi film trailer

References

Rashomon Effects: Kurosawa, Rashomon and Their Legacies

by Blair Davis (Editor), Robert Anderson (Editor), Jan Walls (Editor)

The broken mirror: intersectionality and the loss of the universal, by Tony McKenna writing in openDemocracy

https://www.opendemocracy.net/en/can-europe-make-it/broken-mirror-intersectionality-and-loss-universal/

Blinding, Mircea Cărtărescu

Gerontin, by T.S. Eliot

https://www.poetryfoundation.org/poems/47254/gerontion

The Wretched of the Earth, Frantz Fanon, Jean-Paul Sartre  (Preface)

https://www.goodreads.com/book/show/66933.The_Wretched_of_the_Earth?ref=nav_sb_ss_1_25

                  Gandhi, a reading list

Why Gandhi Still Matters: An Appraisal of the Mahatma’s Legacy, by Rajmohan Gandhi

https://www.goodreads.com/book/show/35158218-why-gandhi-still-matters

The Gandhi Reader: A Sourcebook of His Life and Writings, by Homer A. Jack (Editor)

Gandhi: The Man, His People, and the Empire, by Rajmohan Gandhi

                  History of Modern India

India After Gandhi: The History of the World’s Largest Democracy, by Ramachandra Guha

https://www.goodreads.com/book/show/356824.India_After_Gandhi

The Discovery of India, by Jawaharlal Nehru

https://www.goodreads.com/book/show/154126.The_Discovery_of_India

India: From Midnight to the Millennium and Beyond, by Shashi Tharoor

https://www.goodreads.com/book/show/30845.India

                  Independence in Fiction: India Reimagines Herself

Midnight’s Children, by Salman Rushdie

The Great Indian Novel, by Shashi Tharoor

A Suitable Boy, by Vikram Seth

The Ministry of Utmost Happiness, by Arundhati Roy

     India Beholds Herself in the Mirror; nonfiction and interviews of Arundati Roy

The Shape of the Beast: Conversations with Arundhati Roy, by Arundhati Roy

My Seditious Heart: Collected Nonfiction, by Arundhati Roy

    My Seditious Heart collects two decades of essays, in a thousand pages; one could begin with the foundational The Algebra of Infinite Justice, a favorite of mine as it references and extends William S. Burroughs’ reimagination of Marxist dialectics and Sartrean alienation as The Algebra of Need, and Broken Republic which is an al fresco portrait of India.

The Algebra of Infinite Justice, by Arundhati Roy

Broken Republic: Three Essays, by Arundhati Roy

Come September, by Arundhati Roy (Goodreads Author), Howard Zinn (Introduction) (transcript and CD of her Lannan Award for Cultural Freedom address)

Hindi

15 अगस्त 2024 ब्रिटिश राज का अंत: भारत और पाकिस्तान में स्वतंत्रता दिवस

     इस सप्ताह के अंत में दुनिया ब्रिटिश राज के अंत की सालगिरह पर और भारत और पाकिस्तान में स्वतंत्रता दिवस पर खुशी मनाती है, जो देश उपमहाद्वीप के सभ्यतागत द्वंद्व का प्रतीक हैं, जो लंबे समय से सांप्रदायिक विभाजन से पीड़ित हैं और सत्ता की विरासत के रूप में सत्ता की सेवा में इसके हथियार हैं। उपनिवेशवाद, और उपनिवेशवाद विरोधी संघर्ष की थोपी गई स्थितियाँ।

     एंडरसन की कहानी द स्नो क्वीन में हॉबगोब्लिन के ब्रोकन मिरर की तरह स्वतंत्रता के मूल में खंडित, बुखारेस्ट, ब्लाइंडिंग के अपने उपन्यास में मिर्सिया कार्टारेस्कु की तरह निर्वासन के द्विभाजित मिथक के रूप में दर्द और हानि में एक हजार परस्पर विरोधी कथाएं और राष्ट्रीय पहचान पैदा हुई; छवियां जो फ़नहाउस दर्पणों की तरह विकृत होती हैं, जो झूठ और मिथ्याकरण के भ्रम के रूप में लुभाती हैं और धोखा देती हैं, जो हमें अंतहीन दोहराव में हमारी विशिष्टता को पकड़ती हैं और लूटती हैं लेकिन जो हमें अनंत में भी बढ़ाती हैं; इतिहास दर्पणों का जंगल है जिसमें हम खोए हुए और अकेले घूमते हैं, अपनी अन्योन्याश्रयता, समुदाय और पूर्णता को पुनः प्राप्त करने की कोशिश करते हैं।

     जबकि गांधी के शब्द राष्ट्रों के प्रकाश हैं और पूरी दुनिया को ज्ञात हैं, मैं यहां भारत के अन्य राष्ट्रीय खजाने, शानदार और दूरदर्शी अरुंधति रॉय से अपने पसंदीदा उद्धरणों को बढ़ाना चाहूंगा:

    “मुश्किल यह है कि एक बार जब आप इसे देख लेते हैं, तो आप इसे अनदेखा नहीं कर सकते। और एक बार जब आप इसे देख लेते हैं, तो चुप रहना, कुछ न कहना, बोलने जैसा राजनीतिक कार्य बन जाता है। कोई मासूमियत नहीं है। किसी भी तरह से, आप जवाबदेह हैं।”

     “लड़ने के लिए अपनी कला का प्रयोग करें।”

     “बीसवीं सदी के अधिकांश नरसंहारों का कारण किसी न किसी प्रकार का राष्ट्रवाद था। झंडे रंगीन कपड़े के टुकड़े होते हैं जिनका उपयोग सरकारें पहले लोगों के दिमाग को सिकोड़ने के लिए करती हैं और फिर मृतकों को दफनाने के लिए औपचारिक कफन के रूप में। ”

     “आतंकवाद लक्षण है, बीमारी नहीं।”

     “किसी भी तरह से, बदलाव आएगा। यह खूनी हो सकता है, या यह सुंदर हो सकता है। यह हम पर निर्भर करता है।”

     जब निर्णय का क्षण आता है जब हमें अपने जीवन को उन लोगों के साथ संतुलन में रखना चाहिए जिन्हें फ्रांट्ज़ फैनन ने पृथ्वी का मनहूस कहा, शक्तिहीन और वंचित, हाशिए पर और मिट गए, या दूर हो गए, सुंदरता का मार्ग चुनें और नहीं आत्मा की विकृति से।

     जब राज्य के अत्याचार और आतंक की ताकतें, खून, विश्वास और मिट्टी के फासीवाद की, धन, शक्ति और विशेषाधिकार के कुलीन आधिपत्य की, अपनेपन और बहिष्कृत अन्यता के पदानुक्रम, हम पर दावा करने और हमारी आत्माओं को चुराने के लिए आते हैं, तो उन्हें खोजने दें निराशा और सीखी हुई लाचारी के अधीन मानव जाति नहीं है और न ही सत्ता की सेवा में विभाजित है, बल्कि एकजुटता और स्वतंत्रता में एकजुट है, क्योंकि असंतोष के दमन में बल और क्रूरता का उपयोग खोखला और भंगुर है, और पालन करने से इनकार करने के बिंदु पर विफल रहता है।

     जो झुकने से इंकार करता है और मजबूर नहीं किया जा सकता वह स्वतंत्र है, और एक जीवित स्वायत्त क्षेत्र के रूप में अजेय हो जाता है, और यह कोई अत्याचार हमसे नहीं ले सकता है।

     आइए हम अपने जेलों के फाटकों को जब्त कर लें, और स्वतंत्र रहें।

     हम अपनी बेहूदगी और शून्यता के आतंक का जवाब कैसे देंगे? अत्याचार के प्रति एकजुटता और प्रतिरोध के साथ और अपवर्जनात्मक अन्यता के विभाजन और अपनेपन के पदानुक्रम, और रक्त, विश्वास और मिट्टी के सभी सांप्रदायिक फासीवादों के लिए; यह हमेशा मेरा जवाब होगा, क्योंकि जब हम प्राधिकरण और अधिकृत पहचानों को प्रस्तुत करने से इनकार करते हैं और जीवित स्वायत्त क्षेत्रों के रूप में अजेय और मुक्त हो जाते हैं, तो हम खुद को नया बनाते हैं।

     फासीवाद का एक ही जवाब हो सकता है; फिर कभी नहीं!

      कोई भी पूर्ण स्वतंत्रता और स्व-स्वामित्व का आनंद के साथ स्वागत कर सकता है, जैसा कि हम आज करते हैं, स्वतंत्रता के साथ मानव बनने की असीम संभावनाएं आती हैं, और हमारे भीतर अज्ञात की खोज केवल शुरुआत है।

      मेरे साथ स्वतंत्रता दिवस को निषिद्ध की सीमाओं से परे अज्ञात की खोज के एक सीमित और परिवर्तनकारी समय के रूप में मनाएं, अधिकार की अवहेलना, पदानुक्रम की तोड़फोड़ और बल और नियंत्रण, और मानदंडों का उल्लंघन।

      आइए हम अमोक दौड़ें और अनियंत्रित हों।

Urdu

15 اگست 2024 برطانوی راج کا خاتمہ: ہندوستان اور پاکستان میں یوم آزادی

     اس ہفتے کے آخر میں دنیا برطانوی راج کے خاتمے کی سالگرہ، اور ہندوستان اور پاکستان میں یوم آزادی کی خوشی منا رہی ہے، وہ قومیں جو برصغیر کی تہذیبی دوئی کو مجسم کرتی ہیں، جو طویل عرصے سے فرقہ وارانہ تقسیم سے دوچار ہیں اور اس کے ہتھیار کو اقتدار کی میراث کے طور پر استعمال کر رہی ہیں۔ استعمار، اور استعمار مخالف جدوجہد کی مسلط کردہ شرائط۔

     اینڈرسن کی افسانہ دی سنو کوئین میں ہوبگوبلن کے ٹوٹے ہوئے آئینہ کی طرح آزادی کی ابتدا میں بکھرے ہوئے، ایک ہزار متضاد داستانیں اور قومی شناختیں جو اپنے ناول بخارسٹ میں میرسیا کارٹاریسکو کی طرح جلاوطنی کے ایک منقسم افسانے کے طور پر درد اور نقصان میں نئے سرے سے پیدا ہوئیں؛ ایسی تصاویر جو فن ہاؤس کے آئینے کی طرح مسخ کرتی ہیں، جو جھوٹ اور فریب کاری کے فریب کے طور پر لالچ دیتی ہیں اور دھوکہ دیتی ہیں، جو نہ ختم ہونے والی تکرار میں ہماری انفرادیت کو چھین لیتی ہیں لیکن جو ہمیں لامحدودیت میں بھی بلند کرتی ہیں۔ تاریخ آئینوں کا ایک جنگل ہے جس میں ہم کھوئے ہوئے اور اکیلے گھومتے ہیں، اپنے باہمی انحصار، برادری اور مکمل پن کو دوبارہ حاصل کرنے کی کوشش کرتے ہیں۔

     اگرچہ گاندھی کے الفاظ قوموں کے لیے روشنی ہیں اور پوری دنیا کے لیے مشہور ہیں، میں یہاں ہندوستان کے دوسرے قومی خزانے، شاندار اور بصیرت اروندھتی رائے سے اپنے پسندیدہ اقتباسات کو بڑھانا چاہوں گا:

    “مصیبت یہ ہے کہ ایک بار جب آپ اسے دیکھتے ہیں، تو آپ اسے نہیں دیکھ سکتے۔ اور ایک بار جب آپ اسے دیکھ چکے ہیں، خاموش رہنا، کچھ نہ کہنا، اتنا ہی سیاسی عمل بن جاتا ہے جتنا کہ بولنا۔ کوئی معصومیت نہیں ہے۔ کسی بھی طرح، آپ جوابدہ ہیں.”

     “لڑنے کے لیے اپنے فن کا استعمال کریں۔”

     ’’بیسویں صدی کی زیادہ تر نسل کشی کا سبب کسی نہ کسی قسم کی قوم پرستی تھی۔ جھنڈے رنگین کپڑے کے ٹکڑے ہوتے ہیں جنہیں حکومتیں پہلے لوگوں کے ذہنوں کو سمیٹنے کے لیے استعمال کرتی ہیں اور پھر مردوں کو دفنانے کے لیے رسمی کفن کے طور پر۔

     ’’دہشت گردی بیماری کی علامت نہیں‘‘۔

     “کسی بھی طرح، تبدیلی آئے گی. یہ خونی ہو سکتا ہے، یا یہ خوبصورت ہو سکتا ہے۔ یہ ہم پر منحصر ہے۔”

     جب فیصلہ کا وہ لمحہ آتا ہے جب ہمیں اپنی زندگیوں کو ان لوگوں کے ساتھ توازن میں رکھنا چاہیے جنہیں فرانٹز فینن نے زمین کے بدبخت، بے اختیار اور بے گھر، پسماندہ اور مٹائے ہوئے کہا تھا، یا منہ موڑ کر خوبصورتی کی راہ کا انتخاب کریں اور نہ کہ۔ روح کی بگاڑ کی.

     جب ریاستی جبر اور دہشت کی قوتیں، خون، ایمان اور مٹی کی فسطائیت، دولت، طاقت اور مراعات کی اشرافیہ کی بالادستی کی، ہم پر دعویٰ کرنے اور ہماری روحیں چرانے کے لیے آئیں، تو انہیں تلاش کرنے دیں۔ مایوسی سے مغلوب اور بے بسی سیکھی اور نہ ہی اقتدار کی خدمت میں بٹی بلکہ یکجہتی اور آزادی میں متحد ہو کیونکہ اختلاف کو دبانے میں طاقت اور ظلم کا استعمال کھوکھلا اور ٹوٹا پھوٹا ہے اور اطاعت سے انکار پر ناکام ہو جاتا ہے۔

     جو تسلیم کرنے سے انکار کرتا ہے اور اسے مجبور نہیں کیا جا سکتا وہ آزاد ہے، اور ایک زندہ خود مختار علاقے کے طور پر ناقابل تسخیر ہو جاتا ہے، اور یہ کوئی ظلم ہم سے نہیں چھین سکتا۔

     آئیے اپنی جیلوں کے دروازوں پر قبضہ کر لیں، اور آزاد ہو جائیں۔

     ہم اپنی بے ہودگی اور بے ہودگی کی دہشت کا کیا جواب دیں گے؟ یکجہتی اور ظلم کے خلاف مزاحمت کے ساتھ اور الگ الگ الگ الگ ہونے کی تقسیم اور تعلق کے درجہ بندیوں، اور خون، عقیدے اور مٹی کے تمام فرقہ وارانہ فاشزم کے ساتھ؛ یہ کبھی بھی میرا جواب ہوگا، کیونکہ ہم خود کو نئے سرے سے تخلیق کرتے ہیں جب ہم اتھارٹی اور مجاز شناخت کے سامنے سر تسلیم خم کرنے سے انکار کرتے ہیں اور خود مختار علاقوں کی حیثیت سے ناقابل تسخیر اور آزاد ہو جاتے ہیں۔

     فاشزم کا جواب صرف ایک ہو سکتا ہے۔ دوبارہ کبھی نہیں!

      کوئی بھی خوشی کے ساتھ مکمل آزادی اور خود مختاری کا خیرمقدم کر سکتا ہے، جیسا کہ آج ہم کرتے ہیں، کیونکہ آزادی کے ساتھ انسان بننے کے لامحدود امکانات پیدا ہوتے ہیں، اور ہمارے اندر نامعلوم کی کھوج صرف شروع ہوتی ہے۔

      میرے ساتھ یوم آزادی کو حرام کی حدود سے باہر نامعلوم کو تلاش کرنے، اختیارات کی خلاف ورزی، درجہ بندیوں کی تخریب کاری اور طاقت اور کنٹرول، اور اصولوں کی خلاف ورزی کے ایک اہم اور تبدیلی کے وقت کے طور پر منائیں۔

      آئیے ہم آپس میں بھاگیں اور ناقابل تسخیر رہیں۔

August 14 2024 Anniversary of the Partition of India

     On this day the Partition of India unleashed all the timeless evils of Pandora’s Box, a tragedy with few parallels in the history of the world on such a mass scale, and very few hopes for the reimagination and transformation of human being, meaning, and value.

     For myself, I remain unconvinced that Partition was anything other than a scheme of the British Empire in partnership with nationalist elites to retain vestiges of dominion through the old colonial strategies of division by weaponization of faith, race, gender, class or caste, and narratives of victimization and identity politics.

     Modi’s India under the heel of the political party of Gandhi’s assassins reflects all of these historical legacies of imperialism and colonialism as an imposed condition of struggle. Here as throughout the world and history, we of the Resistance oppose fascisms of blood, faith, and soil, but it is important to recognize that the origins of evil in unequal power and the centralization of authority to a carceral state of force and control propagate from the crimes of masters through the successor states of their liberated slaves.

    Nationalism, and its expression as militarized authoritarian states, is a predictable phase of revolutionary struggle, especially anti-colonial revolutions. All of the things that make for victory against overwhelming force become systemic flaws once power has been seized; as if national identity changes benevolent for malign masks in the performance of realizing itself.

     What we must do to escape the legacies of our history, once power has been seized and the tyrants cast down from their thrones, is to abandon power over others and refuse to take the place of our abusers; to renounce the social use of force.

    Sadly, the flaws of our humanity make it far more difficult to wage revolutionary struggle against ourselves and our own power and privilege than to seize power from those who would enslave us.

     We must free ourselves from systems of oppression; this is our true enemy, and not other human beings. Regardless of hierarchies of belonging and exclusionary otherness, and identity as a strategy of subjugation by hegemonic elites, division which we must resist with solidarity, we must find ways to unite in common cause if we are to free each other, to embrace our uniqueness and to celebrate and learn from the uniqueness of others as diversity and inclusion in a free society of equals.

     In the subcontinent of India and its myriads of historical societies and cultures now riven into nations of Hindus and Muslims as political identities shaped by the legacies of history and the imposed conditions of anticolonial struggle, I mean that when the best solution, a secular state, is for now out of reach, we must begin with the abandonment of violence to enforce and authorize identities and fascisms of faith, blood, and soil, for the social use of force does one thing above all else from which myriads of injustices derive; it centralizes power to elites, then subjugates those it claims to speak for and dehumanizes, enslaves, and erases others in campaigns of ethnic cleansing, legitimizes authority, and creates tyrannies and carceral states of force and control.

     Faith serves power, and both are born of fear. Faith weaponized in service to power by authority centralizes power to carceral states of force and control, which create and enforce divisions and fascisms of blood, faith, and national identity; to restore our humanity to each other we must unite in solidarity to seize our power from those who claim to act and speak in our name and make us complicit in unforgiveable crimes as a strategy of our subjugation; for only love conquers hate, frees us from the Ring of fear, power, and force, redeems us from the flaws of our humanity and the flags of our skin, and confers liberation in refusal to submit to those who would enslave us.

      To combat the state as embodied violence we must build bridges and not walls.  

      This day we mourn the birth of a new India in blood and pain, like all human life cast into a world utterly without meaning or value, in which we must create our own in creating ourselves. This is the terror of being human; and this is the joy of becoming human in total freedom.

     How will we use this chance, conferred by seizure of power over a brutal oppressor in imposed conditions of struggle which include dehumanization, commodification, and falsification, and most especially divisions of faith, race, and caste?

     Here the past has consumed the present, and we must free ourselves from the legacies of our history as systems of oppression.

     We must let go of who we were, for the chance to become who we wish to be.

‘My mother was beheaded in front of me’: a survivor recalls India’s violent partition; Zareena Parveen was 12 years old when British colonial India was carved up along religious lines.  Documentary by The Guardian

                    Questioning Hindu Nationalism, a reading list

The New India: The Unmaking of the World’s Largest Democracy, Rahul Bhatia

In the Belly of the Beast: Hindu Supremacist RSS and BJP of India, Partha Banerjee

The RSS: A Menace To India, A.G. Noorani

https://www.goodreads.com/book/show/45320765-the-rss?ref=rae_18

References

https://www.theguardian.com/world/2022/aug/14/finally-we-are-together-partitions-broken-families-reunite-after-seven-decades?CMP=share_btn_link

https://www.theguardian.com/commentisfree/2022/aug/14/anniversary-partition-hindu-muslim-india-pakistan-1947?CMP=share_btn_link

https://www.theguardian.com/world/2022/aug/14/we-must-forget-about-divisions-one-womans-journey-home-75-years-after-indias-partition?CMP=share_btn_link

                    Partition of India, a reading list

Remnants of a Separation: A History of the Partition through Material Memory,

Aanchal Malhotra

In the Language of Remembering: The Inheritance of Partition, Aanchal Malhotra

East of Indus: My Memories of Old Punjab, Gurnam Singh Brard

The Great Partition: The Making of India and Pakistan, Yasmin Cordery Khan

The Shadow of the Great Game: The Untold Story of India’s Partition,

Narendra Singh Sarila

Midnight’s Furies: The Deadly Legacy of India’s Partition, Nisid Hajari

The Other Side of Silence: Voices from the Partition of India, Urvashi Butalia

From Plassey to Partition: A History of Modern India, Sekhar Bandyopadhyay

The Long Partition and the Making of Modern South Asia: Refugees, Boundaries, Histories, Vazira Fazila-Yacoobali Zamindar

Hindi

14 अगस्त 2024 विभाजन की वर्षगांठ

     इस दिन भारत के विभाजन ने पेंडोरा के बॉक्स की सभी कालातीत बुराइयों को उजागर किया, इस तरह के बड़े पैमाने पर दुनिया के इतिहास में कुछ समानताएं के साथ एक त्रासदी, और मानव के रूप में, अर्थ, और मूल्य के पुनर्मिलन और परिवर्तन के लिए बहुत कम उम्मीदें ।

     खुद के लिए, मैं इस बात पर असीम है कि विभाजन, ब्रिटिश साम्राज्य की एक योजना के अलावा कुछ भी था, जो विश्वास, नस्ल, लिंग, वर्ग या जाति के हथियारकरण द्वारा विभाजन की पुरानी औपनिवेशिक रणनीतियों के माध्यम से प्रभुत्व के वेस्टेज को बनाए रखने के लिए था, और पीड़ित और पहचान की राजनीति की कथाएँ ।

     गांधी के हत्यारों की राजनीतिक पार्टी की एड़ी के तहत मोदी का भारत साम्राज्यवाद और उपनिवेशवाद के इन सभी ऐतिहासिक विरासतों को संघर्ष की एक थोपी हुई स्थिति के रूप में दर्शाता है। यहाँ दुनिया और इतिहास के रूप में, हम प्रतिरोध रक्त, विश्वास और मिट्टी के फासीवाद का विरोध करते हैं, लेकिन असमान शक्ति में बुराई की उत्पत्ति और प्राधिकरण के केंद्रीकरण को बल और नियंत्रण के लिए प्राधिकरण के केंद्रीकरण से पहचानना महत्वपूर्ण है। अपने मुक्त दासों के उत्तराधिकारी राज्यों के माध्यम से स्वामी के अपराध।

    राष्ट्रवाद, और इसकी अभिव्यक्ति सैन्य रूप से सत्तावादी राज्यों के रूप में, क्रांतिकारी संघर्ष का एक पूर्वानुमानित चरण है, विशेष रूप से उपनिवेश विरोधी क्रांतियों। एक बार बिजली जब्त हो जाने के बाद, भारी बल के खिलाफ जीत के लिए जीत के लिए सभी चीजें प्रणालीगत दोष बन जाती हैं; जैसे कि राष्ट्रीय पहचान खुद को साकार करने के प्रदर्शन में घातक मुखौटे के लिए परोपकारी बदलती है।

     हमें अपने इतिहास की विरासत से बचने के लिए क्या करना चाहिए, एक बार शक्ति जब्त कर ली गई है और अत्याचारियों को उनके सिंहासन से नीचे गिरा दिया गया है, तो दूसरों पर सत्ता को छोड़ देना और उनकी जगह लेने से इनकार करना है; बल के सामाजिक उपयोग को त्यागने के लिए।

    अफसोस की बात यह है कि हमारी मानवता की खामियां अपने और अपनी शक्ति और विशेषाधिकार के खिलाफ क्रांतिकारी संघर्ष को छेड़ने के लिए कहीं अधिक कठिन बना देती हैं, जो हमें उन लोगों से सत्ता को जब्त करने के लिए।

हमें खुद को उत्पीड़न की व्यवस्था से मुक्त करना होगा; यही हमारा सच्चा शत्रु है, अन्य मनुष्य नहीं। संबद्धता और बहिष्करणीय अन्यता के पदानुक्रमों के बावजूद, और आधिपत्य अभिजात वर्ग द्वारा अधीनता की रणनीति के रूप में पहचान, विभाजन जिसका हमें एकजुटता के साथ विरोध करना चाहिए, अगर हमें एक-दूसरे को मुक्त करना है, अपनी विशिष्टता को अपनाना है और साझा उद्देश्य में एकजुट होने के तरीके खोजने होंगे समानता के मुक्त समाज में विविधता और समावेशन के रूप में दूसरों की विशिष्टता का जश्न मनाना और उससे सीखना।

      भारत के उपमहाद्वीप में और इसके असंख्य ऐतिहासिक समाज और संस्कृतियाँ अब इतिहास की विरासतों और उपनिवेशवाद-विरोधी संघर्ष की थोपी गई स्थितियों से आकार लेने वाली राजनीतिक पहचान के रूप में हिंदू और मुसलमानों के राष्ट्रों में विभाजित हो गई हैं, मेरा मतलब है कि जब सबसे अच्छा समाधान, एक धर्मनिरपेक्ष राज्य, अभी पहुंच से बाहर है, हमें विश्वास, रक्त और मिट्टी की पहचान और फासीवाद को लागू करने और अधिकृत करने के लिए हिंसा के परित्याग से शुरुआत करनी चाहिए, क्योंकि बल का सामाजिक उपयोग अन्य सभी चीजों से ऊपर एक काम करता है; यह सत्ता को अभिजात वर्ग के हाथों में केंद्रीकृत करता है, उन लोगों को अपने अधीन कर लेता है जिनके लिए वह बोलने का दावा करता है और दूसरों को अमानवीय बनाता है, प्राधिकार को वैध बनाता है, और बल और नियंत्रण के अत्याचार और क्रूर राज्य बनाता है।

       राज्य को मूर्त हिंसा के रूप में मुकाबला करने के लिए हमें पुल बनाने होंगे, दीवारें नहीं।

इस दिन हम रक्त और पीड़ा से भरे एक नए भारत के जन्म का शोक मनाते हैं, जैसे कि सभी मानव जीवन को पूरी तरह से अर्थ या मूल्य के बिना एक दुनिया में फेंक दिया जाता है, जिसमें हमें खुद को बनाने में अपना खुद का निर्माण करना होगा। यह इंसान होने का आतंक है; और यह पूर्ण स्वतंत्रता में मानव बनने का आनंद है।

      हम इस अवसर का उपयोग कैसे करेंगे, जो संघर्ष की थोपी गई स्थितियों में एक क्रूर उत्पीड़क पर सत्ता की जब्ती द्वारा प्रदान किया गया है, जिसमें अमानवीयकरण, वस्तुकरण, और मिथ्याकरण, और विशेष रूप से विश्वास, नस्ल और जाति के विभाजन शामिल हैं?

      यहां अतीत ने वर्तमान को निगल लिया है, और हमें उत्पीड़न की व्यवस्था के रूप में अपने इतिहास की विरासत से खुद को मुक्त करना होगा।

      हमें वह बनने का मौका पाने के लिए जो हम थे, छोड़ना होगा जो हम बनना चाहते हैं।

Urdu

اگست 14 2024 تقسیم کی سالگرہ

     اس دن ہندوستان کی تقسیم نے پنڈورا کے خانے کی تمام لازوال برائیوں کو جاری کیا ، یہ ایک ایسا المیہ ہے جس میں اس طرح کے بڑے پیمانے پر دنیا کی تاریخ میں کچھ متوازی ہیں ، اور انسان کی بحالی اور تبدیلی ، معنی اور قدر کی تبدیلی کے لئے بہت کم امیدیں ہیں۔

     اپنے لئے ، میں اس بات پر متفق نہیں ہوں کہ تقسیم برطانوی سلطنت کی ایک اسکیم کے علاوہ کچھ بھی تھا جو عقیدے ، نسل ، صنف ، طبقے یا ذات کے ہتھیاروں کے ذریعہ تقسیم کی پرانی نوآبادیاتی حکمت عملیوں کے ذریعے تسلط کے حصول کو برقرار رکھنے کے لئے کچھ اور تھا۔

     مودی کا ہندوستان گاندھی کے قاتلوں کی سیاسی جماعت کی ایک ہیل کے تحت سامراج اور استعمار کی ان تمام تاریخی وراثت کی عکاسی کرتا ہے جس کی جدوجہد کی ایک مسلط حالت ہے۔ یہاں پوری دنیا اور تاریخ کی طرح ، ہم مزاحمت کے حامل خون ، عقیدے اور مٹی کے فاشزموں کی مخالفت کرتے ہیں ، لیکن یہ ضروری ہے کہ غیر مساوی طاقت میں برائی کی ابتدا کو تسلیم کیا جائے اور اختیار کی مرکزیت کو مرکزیت کا مرکز بنانا اور اس پر قابو پالنا۔ ان کے آزاد غلاموں کی جانشین ریاستوں کے ذریعہ ماسٹرز کے جرائم۔

    قوم پرستی ، اور عسکریت پسند آمرانہ ریاستوں کی حیثیت سے اس کا اظہار ، انقلابی جدوجہد کا ایک پیش قیاسی مرحلہ ہے ، خاص طور پر نوآبادیاتی انقلابات۔ طاقت کے قبضے میں آنے کے بعد زبردست طاقت کے خلاف فتح کے ل  جو ساری چیزیں سیسٹیمیٹک خامیاں بن جاتی ہیں۔ گویا قومی شناخت خود کو سمجھنے کی کارکردگی میں مہلک ماسک کے لئے فلاحی تبدیلیوں کو تبدیل کرتی ہے۔

     ہمیں اپنی تاریخ کی وراثت سے بچنے کے ل  کیا کرنا چاہئے ، ایک بار جب اقتدار پر قبضہ کرلیا گیا اور ظالموں کو اپنے تخت سے اتار دیا گیا ، دوسروں پر اقتدار ترک کرنا اور ان کی جگہ لینے سے انکار کرنا ہے۔ طاقت کے معاشرتی استعمال کو ترک کرنا۔

    افسوس کی بات یہ ہے کہ ہماری انسانیت کی خامیوں سے اپنے اور اپنی طاقت اور استحقاق کے خلاف انقلابی جدوجہد کرنا کہیں زیادہ مشکل ہوجاتا ہے جو ہمیں ان لوگوں سے اقتدار سے فائدہ اٹھانا پڑتا ہے جو ہمیں غلام بناتے ہیں۔

ہمیں اپنے آپ کو جبر کے نظام سے آزاد کرنا چاہیے۔ یہ ہمارا حقیقی دشمن ہے، دوسرے انسان نہیں۔ اس سے قطع نظر کہ تعلق اور الگ الگ دوسرے پن کے درجہ بندی، اور تسلط پسند اشرافیہ کے زیر تسلط کی حکمت عملی کے طور پر شناخت، تقسیم جس کا ہمیں یکجہتی کے ساتھ مقابلہ کرنا چاہیے، ہمیں مشترکہ مقصد میں متحد ہونے کے طریقے تلاش کرنا ہوں گے اگر ہم ایک دوسرے کو آزاد کرنا چاہتے ہیں، اپنی انفرادیت کو قبول کرنا چاہتے ہیں اور مساوات کے آزاد معاشرے میں تنوع اور شمولیت کے طور پر دوسروں کی انفرادیت کو منانا اور سیکھنا۔

      برصغیر پاک و ہند اور اس کے بے شمار تاریخی معاشروں اور ثقافتوں میں اب ہندوؤں اور مسلمانوں کی قوموں میں سیاسی شناخت بن گئی ہے جو تاریخ کی وراثت اور استعمار مخالف جدوجہد کی مسلط کردہ شرائط سے تشکیل پاتی ہے، میرا مطلب یہ ہے کہ جب بہترین حل، ایک سیکولر ریاست، ابھی تک پہنچ سے باہر ہے، ہمیں عقیدے، خون اور مٹی کی شناخت اور فاشزم کو نافذ کرنے اور اس کی اجازت دینے کے لیے تشدد کو ترک کرنے کے ساتھ شروع کرنا چاہیے، کیونکہ طاقت کا سماجی استعمال سب سے بڑھ کر ایک چیز کرتا ہے۔ یہ طاقت کو اشرافیہ کے لیے مرکزیت دیتا ہے، ان لوگوں کو محکوم بناتا ہے جو اس کے لیے بات کرنے کا دعویٰ کرتے ہیں اور دوسروں کو غیر انسانی بنا دیتے ہیں، اختیار کو قانونی حیثیت دیتے ہیں، اور جبر اور کنٹرول کی ظالمانہ حالتیں پیدا کرتے ہیں۔

       ریاست کو مجسم تشدد کے طور پر مقابلہ کرنے کے لیے ہمیں پل تعمیر کرنے چاہئیں نہ کہ

اس دن ہم خون اور درد میں ایک نئے ہندوستان کی پیدائش کا ماتم کرتے ہیں، جیسے تمام انسانی زندگی بالکل بے معنی اور قیمت کے بغیر ایک ایسی دنیا میں ڈال دی گئی ہے، جس میں ہمیں خود کو تخلیق کرنے کے لیے خود کو خود بنانا ہوگا۔ یہ انسان ہونے کی دہشت ہے۔ اور یہ مکمل آزادی میں انسان بننے کی خوشی ہے۔

      ہم اس موقع کو کس طرح استعمال کریں گے، جو ایک ظالم جابر پر اقتدار پر قبضے کے ذریعے جدوجہد کے مسلط کردہ حالات میں دیا گیا ہے جس میں غیر انسانی، اجناس، اور جھوٹ، اور خاص طور پر عقیدے، نسل اور ذات کی تقسیم شامل ہے؟

      یہاں ماضی نے حال کو کھا لیا ہے، اور ہمیں اپنی تاریخ کی وراثت سے اپنے آپ کو جبر کے نظام کے طور پر آزاد کرنا چاہیے۔

      ہمیں اس بات کو چھوڑ دینا چاہیے کہ ہم کون تھے، تاکہ وہ بننے کا موقع ملے جو ہم بننا چاہتے ہیں۔

Maria Popova on How to Bear Your Suffering; exemplars Dostoyevsky, Nietzsche, Simone Weil, Anne Aldrich, and Walt Whitman

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