Archive for the ‘space’ Category

Reminder – Sixth Los Angeles Anarchist Bookfair: Saturday, October 8th!

September 7, 2016

LA ABF

Comrades,

This is a reminder about the upcoming Sixth Los Angeles Anarchist Bookfair, taking place at CIELO Galleries on Saturday, October 8th!

Where: CIELO galleries/studios
3201 Maple Ave.
Los Angeles, CA 90011

When: Saturday, 10/8, 11am-7pm

Though space is filling up, the LA Anarchist Bookfair Collective is still accepting applications for vendors and workshops until next Friday, 9/16. Please consider sending either or both and letting your friends and comrades know about this second call-out! The forms can be accessed on la.anarchistbookfair.com

Please also feel free to enjoy and distribute these bilingual flyers to promote the event!

See you next month!

In solidarity,
LA ABF Collective

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Science Fiction and Radical Politics: An Interview with Kim Stanley Robinson

April 12, 2016

Aurora

In the current issue of CounterPunch magazine (volume 23, number 1 [March 2016]), I have an interview with radical sci-fi novelist Kim Stanley Robinson, winner of the Hugo, Nebula, and Locus awards and the author of more than twenty books, including the Mars trilogy, Forty Signs of Rain, The Years of Rice and Salt, 2312, and Aurora.  We discuss political philosophy, religion, history, existentialism, commitment, ecology, and nature, among other things.  An excerpt follows below; the interview in full can be accessed by purchasing the issue or subscribing regularly to CounterPunch.

JSC: Many of your works deal centrally with history, whether actual, alternate, or speculative-futural. In The Years of Rice and Salt [2002], you present several different compelling interpretations of human and natural history: for example, the image of a rising gyre, “dharma history,” or “Burmese history”—“meaning any history that believed there was progress toward some goal making itself manifest in the world,” or “Bodhisattva history,” which “suggested that there were enlightened cultures that had sprung ahead somehow, and then gone back to the rest and worked to bring them forward—early China, Travancore, the Hodenosaunee, the Japanese diaspora, Iran—all these cultures had been proposed as possible examples of this pattern […].” In Aurora (2015), moreover, you mention the idea of history being parabolic, cyclical—as in Hindu cosmology—or as resembling a sine wave or an S-curve. It would seem to me that we are at the apex of the parabola, or just after it on the downward curve, such that we must somehow invert it, transforming it more into an S-curve shape. Which view(s) of history do you think best represent(s) the history of humanity?

KSR: I like thinking about historiography, and the various patterns or shapes that people have ascribed to history so far, but as we don’t have any counter-examples to what’s happened, and the entire sequence of world history seems quite contingent and non-repetitive, even non-patterned, I think we can only regard these theories as highly fanciful, and use them as ways to suggest how to act now.

I like Marx’s basic pattern or sequence of capital accumulation and class warfare, and Arrighi’s elaboration of it, describing capitalism’s expanse from Genoa to Holland to Britain to America. I also like Hayden White’s analysis suggesting that all theories of history fit with suspicious accuracy a few extremely basic narrative patterns from literature (going right back to oral storytelling of the paleolithic). This makes all historical patterns look suspect, as being stories we like to tell ourselves, and very simple stories at that.

Various trajectories of technology, culture, and the planet itself all mesh together into what we call history, so a shape for history itself is very hard to see. Still it is probably worth trying, as a way of organizing our political hopes and purposes. It could be said that the attempt to do history at all is itself a utopian project, as we try to organize our efforts in the present. One utopian shape to history is the rising gyre; things cycle, as with Arrighi’s capitalism, but at each turn of the cycle, it gets bigger or moves into in a different modality. Another is the logistic curve, the S curve, repeated upward in stepwise fashion as we marshall new abilities and get better at enacting global civilization. Often I think of history as a pursuit is just another kind of fiction, a genre — a good genre, including lots of summarization and analysis as compared to dramatization, an emphasis I like. More than most fiction, this genre makes an attempt to fit with what really happened in the past, which is hopeless in some ways, but valiant. Thus a kind of realism, and all realisms are always artificial, but interesting. So history is a great genre of literature, a cousin to novels.

JSC: There are also clear existential-psychological dimensions to your novels. In The Years of Rice and Salt, you portray Khalid and Iwang, the drivers of the Samarqand Awakening of science, arguing with the Sufi Bahram in the bardo, or the Tibetan vision of the afterlife, after they had been killed by a resurgent plague. Khalid channels Shakespeare’s Earl of Gloucester: he declares that the gods “kill us for sport” and impugns Bahram for the latter’s devotion to love amidst the power of a world-historical course so indifferent to human happiness, while Bahram in turn stresses that courage underpins love, hope, and the commitment to struggle. Perhaps the existential dimension is most present in Aurora, particularly once the surviving crew reaches Tau Ceti and realizes the dream of settling any of its planets to be illusory. Despair grips the survivors, and many turn to suicide. Thus a cruel fate confronts them: now what, if anything, they ask?

KSR: Existentialism is the best way to express all this. I take it this way: the universe is meaningless, but has cast up the human species by a kind of miraculous accident: here we are, brief dust devils of awareness. The only meaning this cosmic accident has is what we make up for it ourselves. If we can make a meaning, good. But inevitably it’s the creation of mortal and transient creatures, so it’s not easy to see how to make a truly hopeful and inspiring meaning. Trying for one can feel better than not trying; sometimes much better. Even very satisfying. Certainly history, which makes each of us part of a larger story that outlasts us as individuals, is one of these attempts at meaning — as are all the religions. But again, the creation of meaning is another work of fiction-making. Possibly a life of writing novels has made everything (philosophy, religion, history) look like literature to me. Sorry; my religion, I suppose.

Dialectical Light, Nature, Negation: Modern Minima Moralia Project

December 3, 2015

DSCF0067.JPG

Published on Heathwood Press, 30 November 2015

 

Nature-History Walk. To take a walking tour within a natural-history museum located in New York City amidst the sixth mass-extinction of life on Earth is to experience the contradictions of reveling in the profundity of natural beauty while consciously or subconsciously bearing witness to capital’s ceaseless war on existence and evolution. It is true that, in contradistinction to most other museum exhibits on display in the heart of empire—by nature affirmative—the American Museum of Natural History (AMNH) in New York at least provides some critical perspectives on the profundity of the present environmental crisis: the curators have recognized that we “may” be in the throes of this sixth mass-extinction event. Within the museum’s Hall of Biodiversity is emblazoned a warning made by the politically authoritarian biologist Paul R. Ehrlich: that, in “pushing other species to extinction, humanity is busy sawing off the limb on which it perches.” The AMNH has also promoted Elizabeth Kolbert’s 2014 investigative volume into this most distressing of realities, The Sixth Extinction: An Unnatural History.[1] Yet the spirit of absolute negativity to which the sixth extinction attests hardly can be said to permeate the exhibits within the museum that examine the relationship between nature and humanity: quite naturally, these presentations in no way explicitly recognize the responsibility that capitalism and domination bear for the current ecocidal and suicidal natural-historical trajectory. To a degree, then, the clear link that exists between the social relations imperant in the world outside the museum—as well, indeed, as inside it—and the unmitigated destruction of life on Earth’s continents and oceans can thus only be made intuitively. The unity of all living things—and hence the vast disunity which ecocide implies—can indeed be perceived in the contemplation of the great similarities between the human visitor and the numerous other species on display in the Great Hall of Biodiversity, as in the compelling hall on oceanography, the exhibits on African, Asian, and North American mammals, the Hall of Primates, and the Hall of Vertebrate Origins.

As the museum’s displays are directed primarily toward children, and considering the multitudes of minors who visit the museum with their families and on school-trips, it is to be hoped that these children, as well as their adult counterparts, grasp the more subversive meanings that the encounter with life and evolution can yield, activating Eros, biophilia, and—yes—revolutionary sadness in a counter-move to hegemonic brutality and unreason. However, childhood in late capitalism is little more than a preparatory stage for getting along: conformity, adjustment, and alienated labor. The system progressively negates the radical potential of the unintegrated child. For our part, we adults have overwhelmingly abdicated. The coral reefs are in the process of practically all being boiled off, the Arctic is melting, and Amazonia is choked by drought, while every successive year brings record-breaking global temperature rises together with record-breaking aggregate carbon emissions. In the destruction of the life-world has the nightmare of childhood come true.

 

Denial of Affirmation. Theodor W. Adorno writes that “[t]he will to live finds itself dependent on the denial of the will to live.”[2] Whether the philosopher meant with this to comment on evolutionary processes as a whole or human social organization more narrowly, it is certainly well-said as a description of existence in late capitalism. The seeming contemporary universality of Android and iPhones in U.S. society, for instance, presupposes the super-exploitation of Chinese proletarians who produce the devices directly, as well as slavery and genocidal wars in central Africa related to control over the extraction of the various minerals necessary for such cellular technologies. The libidinal attachment many of us users have to our smartphones, the means with which we connect, rests precisely on the suicide, suffering, and death of our fellow laborers elsewhere—just as the casual use of air travel for work (or “business”), study, vacations, weddings, funerals, political meetings, and even revolutionary summits implies the destruction of the lives of those imperiled by the droughts, famines, and superstorms brought on by anthropogenic climate disruption, to say nothing of our poor future human generations, or the millions of other species devastated by the cancerous capitalist growth economy. In psychological terms, it would seem that people who are complicit in these systems of oppression regularly repress their participation in them in a parallel manner to the way the thought of death is continuously warded off: that is, to avoid inducing terror and Angst. The solipsism of such interpersonal brutality is reflected as well in the thoughtless and entirely unnecessary consumption of non-human animals and their products for sustenance, as in the utilization of animals for medical ‘research’—whether it is a matter of “testing out” the latest pharmaceutical absurdity, or developing drugs that are actually needed for human welfare. Even if one were to be a strict vegan for whom no medication involving vivisection would be indicated, the vegetables, fruits, and legumes one consumes to maintain one’s constitution are almost invariably cultivated by migrant workers who labor and survive in neo-feudal conditions. Practically the same is true for any new article of clothing one may purchase at present. What is more, those who can regularly afford organic food in the U.S. are usually more economically privileged—while a mass-turn to popular urban agriculture as a progressive-collective movement may not be advisable in many U.S. cities, due to the very accumulated and ongoing pollution spewed by the workplaces, cars, and trucks that underpin the monopolist-capitalist everyday.[3] No individual or individualist solution is possible for such negative realities; clearly, it is capitalism and the domination of nature that are the primary problems. Yet amidst the negative context, one cannot reproach others for adopting positions of personal resistance: for non-cooperation embodies the “Great Refusal” that is radically opposed to consumerism and getting along, with all the vast suffering, exploitation, and destruction these imply. As negations of what exist, the ideas and practices of voluntary simplicity and anarchism, together with the militant minority that strives quixotically to be faithful to these ideals, prefigure the possibility of an entirely different and potentially reconciled world-order, one that humanity in concert is capable of bringing into being. Yet the observed conformist attachment to the dominant values and badly misnamed “goods” handed down by the capitalist system, for example, in mainstream U.S. society, presents a great challenge to this potentially hopeful prospect for transformation—does it not?

 

Historical Climates, Dialectical Light. Disconcerting is the experience of visiting familiar places—cities, states, and regions—and observing how their climates have changed so drastically over the course of just the past ten to fifteen years. Summers in southern California reach much higher temperatures now as compared to the average experienced during my adolescence, while the falls retain the vernal warmth too long in the Pacific Northwest and mid-Atlantic U.S. East Coast. Moreover, there is so little rain, such that wildfires have raged, burning up at least 11 million acres in 2015.[4]

Diagnostic impression: the planet is running a fever that may prove fatal. Featuring a strong El Niño Southern Oscillation (ENSO), 2015 is the hottest year on record, with seven of the first nine months of this year having been the hottest recorded since 1880.[5] The Indonesian peat-bog fires of 2015 can be clearly observed from a satellite a million miles from Earth, and half the myriad tree species of the Amazon are threatened with immediate extinction.[6] The ongoing destruction of life on Earth thus illustrates the world “radiant with triumphant calamity” identified by Max Horkheimer and Adorno in Dialectic of Enlightenment (1944/1947)—together with the “allied […] melancholy hope” Adorno feels “for other stars,” as he expresses in reflections on Gustav Mahler’s Song of the Earth, for “the earth that has grown remote to itself is without the hope the stars once promised” (1971).[7] Since the time during which such words were written, monopoly capitalism’s “Great Acceleration” has expanded calamity and irrationality to unbounded dimensions, and the fate of human and non-human life is at stake. In this way, the negative hegemonic light which falsely illuminates the world constitutes the inversion of the “Luz” (“Light”) which guided the Mexican anarchist movement as part of the anti-authoritarian syndicalist wing of the International—together with the “Lucha” (“Struggle”) that its constituents recognized as the dialectical means by which to counterpose the emancipatory spectrum of colors: that is, through rationalist education and anarcho-syndicalist federations, inter alia.[8] It is negative-dialectical thought and spirit that seeks the total overturning of atrocity and authority, as both mobilize to ensure the inertial reproduction of the social-property relations impelling self-destruction.

 

Medical-Industrial Waste. Is it not a contradiction for one to work to promote health while acting to degrade human-environmental health—to affirm wanton wastefulness in the provision of healthcare? One thinks of mobile vans that open access to medical services within particularly oppressed communities, but that continuously emit noxious, nauseating, and cancerous gases during their hours of operation. In parallel, the present “best practice” in several U.S. cities seemingly is to run ambulances incessantly on diesel, a known carcinogen.[9] A not dissimilar dynamic governs the driving of personal cars to any work-site, though the contradiction seems most evident in terms of labor, for example, at community clinics—the pollution emitted by workers’ and providers’ commute rains down from the highways onto the very communities whose individuals, particularly children, present to such clinics for treatment of various ailments, many of them indeed related to the normalization of environmental racism and class apartheid within capitalist society. “[A]t no time have all powers been so horribly fettered as [the present], where children go hungry and the hands of the fathers are busy churning out bombs,” writes Horkheimer.[10] Just where do doctors and nurses think all the waste produced by mainstream medical practice goes? To be fair, this problem is in no way limited to the fields of medicine and nursing. Few of us wish to think of the ever-burgeoning landfills filled with plastic and the vast chemical pollution born through production and consumption patterns in the West, the medical-industrial complex, and global capitalism taken as a whole. “Out of sight, out of mind.” This is the dynamic of bourgeois society externalizing its problems to the detriment of the commons—reflected in turn in the frequent compulsion to “just focus on the details,” not the larger picture or world, and never to “get distracted.” According to their own maxims, practitioners of medicine and nursing must firstly do no harm, and it is for this reason that they should resist the “business-as-usual” imperatives of mass-wastefulness together with the rackets trading internationally in wastes, in effect dumping hazardous wastes—medical-industrial and nuclear—on impoverished societies like Haiti, Somalia, Angola, and Côte d’Ivoire.[11] Perhaps the increased adoption of the practice of sterilizing medical equipment, as in autoclaves, and the use of vegetable oil-powered mobile vans and ambulances could represent but two facets of elements of a rational transition toward a health-care model instituting a holistic, Hegelian-anarchist perspective, integrating concern for the means to the desired end of collective, social, and terrestrial well-being: an overcoming of the bad present that, in seeking to attend to the wounds and other ailments caused by prevailing power, as by historical circumstances, greatly avoids the generation of new ones in the overall healing process.

 

Locomotive Ride. Global class society, as Walter Benjamin knew, resembles a train headed to disaster.[12] On this ride the passengers are governed by necessity, coercion, distraction, and integration. Intuitively they sense the falsity and danger of the established course, and though they sympathize with the erotic cry of life—the beauty in the lands passed by, as well as nature’s marked recent deadening—their immediate concerns are with particulars, like family, work, and entertainment. By design, some of the cars lack windows with which to even regard the outside world, while in others—particularly the work-sites of the laboring classes—they are shuttered, and external reality ignored. The laborers exhaust, injure, sicken, and kill themselves to keep the engine running, while the members of the upper classes dine in the luxury sleepers. Ubiquitous police, surveillance, and security measures ensure that the system continues on lock. As the train accelerates, those on board increasingly sense the abyss toward which the conductors are driving them. Over the intercom system they are not informed of the train’s route, whether precisely or generally speaking, other than to be told that all is well, that they should soon expect some minor alleviation in their conditions in recognition of their hard work, and not to worry about matters that are the exclusive concern of the administration anyway.

Amidst the directional negativity of this train, dissident groups in the working-class cars regard the given course as increasingly alarming, and they seek to distribute their findings and organize alternatives among the multitude. Even among the privileged there is a minority that concurs with the analysis for general alarm, and these renegade aristocrats surreptitiously share the knowledge to which they are privy with the workers, emphasizing the need to coordinate rebellion. Yet the train evermore accelerates, and a palpable sense of powerlessness and atomization dominates the passengers as a whole. Numerically speaking, most people on board this train would not be expected to favor the course taken by the administration, in light of the terminal consequences that are becoming increasingly evident. But what is to be done practically? Rational-collective choices self-evidently will not assert themselves ex nihilo under the reign of the Iron Cage. In light of the strict established security measures on board the class-divided train, it may well be that the workers cannot at this time storm the engine room to pull the emergency brake directly, as necessary as such a move might be—yet they could refuse their labor and disrupt the train’s route that careens to oblivion. Clearly, such a radical syndicalist approach would not be entirely without its losses, considering the injuries and deaths that would be outrightly inflicted by the police in reprisal to strikes, as well as the question of how non-cooperation would affect the well-being of workers’ children, and the possibility indeed that the rebellion would be crushed altogether. If it did not come at the right time, when would hope for social revolution return?

In the first place, the trajectory of the current course is clear enough. Beyond this, and to the question of the success or failure of the revolution, human history repeatedly demonstrates the anti-systemic activation of Eros under conditions of mass-rebellion.[13] It follows that the sacrifices of the rebels and martyrs of today and tomorrow disrupting the normal functioning of the system in an attempt to avert the destruction of self and Other would pale in comparison to the alternatives—if Eros cannot assert itself.

 

Images of Protest. I will say that the strongest protest-action in which I have participated was the general strike called for by Occupy Oakland on 2 November 2011. Though the strike in fact proved to be far from general, hundreds of thousands took part in rebellion and refusal that day. The climax of the day—which for many protestors likely also represented something of a peak life-experience—came in the late afternoon, as the mass-multitude converged on Oakland’s ports from the east, where the day of action had been based: Oscar Grant Plaza, or Frank Ogawa Plaza. The police could not stop the multitude as it took over the ramps and highways normally dedicated to the movement of capital and goods, pouring into the shipping terminals like alluvial fans. Once the port was taken over, protestors climbed on top of trucks, danced, cheered. Anarchist flags were waved, and one comrade knowingly expressed with a banner that said, “The People are Strong.” The port shut-down was truly a prefiguration of the radical change that could and can be accomplished through the collective organization of those from below—the reordering of the productive apparatus, its occupation and disarticulation. In this sense it was an action that has to my knowledge not been surpassed in scope in the U.S. since—to the detriment of the struggle, clearly, as capital markedly intensifies its destructiveness. Another recent mass-protest effort was made with the People’s Climate March (PCM) of September 2014, but as the organizers of this action in no way wanted to replicate the experience of Occupy, let alone the riots against the World Trade Organization (WTO) in Seattle (1999), the march was channeled into a non-threatening route, had no practical target, and made no demands, much less substantive ones.[14] Still, to recognize problems with the PCM’s organization is not to discount the authentic concern evinced by the hundreds of thousands who took part in the actions that day, including a number of explicitly anti-capitalist and anti-systemic contingents. The PCM’s approach was one that bears little in common with radical actions like the Oakland port shut-down and eco-socialist concepts of “Climate Satyagraha.”[15] The “Flood Wall Street” protest that followed the day after the PCM was more clearly in the militant spirit of Oakland, as it aimed to shut down New York’s financial district—though realistically, all we flooders accomplished was to blockade road access to the trading floor, and not to interrupt the normal functioning of capital inside.

Alongside the Oakland port shut-down, two other rebel-experiences I will share include the 2 October 2010 protests in San Cristóbal de Las Casas, Chiapas, and the anti-COP protests in Cancún in December 2010. 2 October, of course, marks the day on which the Mexican military murdered and forcibly disappeared hundreds of students and protestors assembled in the Plaza de las Tres Culturas in the Tlatelolco district of Mexico City in 1968, ten days before the opening of the Olympics being hosted in the same city. For this reason this date is commemorated every year in Mexico—and indeed, it was to join the protest-action for the observance of the anniversary in Mexico City in 2014 that the 43 student-teachers from Ayotzinapa were forcibly disappeared in Iguala by the State. In the highland city of San Cristóbal de Las Casas, Chiapas, university students and other youth led the protest in 2010, occupying the main streets, disrupting the existing order, and distributing flyers to inform the public of their actions, in addition to engaging in direct action against symbolic and actual centers of reified power, such as the local headquarters of the National Action Party (PAN) and the transnationally owned OXXO convenience stores. In Cancún three months later, La Via Campesina organized a counter-summit to the official UN summit, COP-16, at which the member-states were supposedly meeting to discuss how to address the problem of climate change—a meeting which Obama did not deign to grace with his presence—and from this alternative summit in downtown Cancún some of the largest counter-mobilizations were organized. The Anti-C@P, a grouping of autonomous youth who proclaimed their opposition both to the COP process and to capitalism, engaged in a number of unpermitted actions in the streets, and had even planned to disrupt official celebrations being held at the luxury hotels on the city’s eastern peninsula, including one featuring the Mexican president, the head of the World Bank, and the owner of Walmart. However, the ubiquitous police check-points erected near the tourist zone dissuaded anti-C@P from following through on these plans. As with the general strike in Oakland proclaimed nearly a year later, and following the mass-action against the Copenhagen COP the year prior, the culmination of rebellion against COP-16 came during a mass-march from downtown Cancún to the Moon Palace several kilometers to the south, where the negotiations were in fact being held. By the end of the several hours-long counter-mobilization, which had been monitored closely by several military helicopters, most protestors were really quite tired. As we finally approached the Moon Palace, the official organizers of the march stopped and organized a rally, while the bolder among us pressed on. Though we did approximate the Moon Palace, eventually we came face-to-face with a police cordon several lines deep. Then suddenly, scores of more riot police appeared from the inauspiciously small building in which they had been hidden, awaiting us. None of us was prepared to resist such a show of force directly, so we retreated back to the rally, hopeful that our spirit of rebellion temporarily beyond the limits of the accepted and given was meaningful.

I can recall a far more desperate spirit during the counter-inauguration demos in Washington, D.C., in January 2005, as those assembled expressed displeasure with the legal continuation of the Bush regime. Access to the parade route was entirely blocked off by fences; police presence was heavy; and snipers could be readily perceived, perched atop several buildings. The presidential limo sped quickly past the section containing the protest block—no doubt just another “focus group” to Bush—what a despotic fool, reminiscent of the tsars. A similarly absurd and negating atmosphere surrounded Israel’s massacres in Gaza during December 2008 and January 2009. I can never forget the expressions of rage and pain I encountered on the faces of the Palestinians in East Jerusalem during one of the first few days of the airstrikes and invasion of Gaza at the end of 2008. I had entered the Old City and the Occupied Palestinian Territories after having restfully visited Jordan’s Wadi Rum for Christmas. While being driven north from Jerusalem to Nablus, I saw that rocks were strewn on several roads, evidence of direct action taken by Palestinians against the reified, hated power of occupation and destruction. In Nablus itself, a protest camp was established in the dewar, or downtown circle, with the participation of several children (‘otfal), that involved art-making activities, speeches, denunciations, providence of news, publication of the faces of all those martyred. This solidarity arose despite the clear overall tensions between the Fateh-dominated West Bank and the Hamas-controlled Gaza Strip. The Palestinian multitude participating in the commemorations and protests evinced a collectivist-humanist concern for the fate of their sisters and brothers suffering under the Israeli bombs in the other major Occupied Palestinian Territory, rather than any adherence to divisive political ideologies. The same however cannot be said of the Palestinian Authority forces, who repressed numerous public expressions of sympathy with the people of Gaza, particularly in Ramallah.[16] I recall that on the New Year’s Friday demonstrations in Bi’lin—where the local Palestinian population has been cut off from its agrarian lands due to the erection of the Apartheid Wall—the Israeli forces were especially brutal, opening fire straightaway on the adolescent and youth sections of the weekly communal mobilization to resist colonization, rather than beginning by launching tear-gas grenades first. Among the Palestinians a great rage and outrage could thus readily be gleaned. “How dare they try to take our lives away from us, how dare they treat us like that?”[17] As a negative mirror-image of human rebellion, the cruelty of the occupying force was obvious for all to see.

The seemingly eternal return of negative historical developments in Palestine would re-assert itself most acutely in summer 2014, when the Israeli military once again engaged in a massively murderous campaign in Gaza. In New York, Direct Action for Palestine (DA4P) organized several emergency protest mobilizations in midtown Manhattan directed against the Israeli consulate; a number of banks financing Zionist crimes, including expropriation of land and settlement of the West Bank; and the Diamond District, comprised of numerous jewelry shops owned by Zionist Jews. In this last locale, we protestors encountered the fury of a number of Zionist chauvinists, thoughtlessly and incessantly chanting “Israel!” as we defied them, all the while the State they championed extinguished hundreds and thousands of Palestinian lives. Had it not been for the police cordon accompanying the march, ironically, several of us Palestinian sympathizers would likely have been attacked and injured by this proto-fascist mob. In such a strongly pro-Israeli city, we represented the militant minority opposing itself to authority, authoritarianism, settler-colonialism, and militarism, revindicating the right to rebel against despotism, injustice, domination, and absurdity. Retrospectively, though, in parallel to the counter-protests against COP and Wall Street, one can question whether DA4P concretely helped to stay Israel’s iron fist in any way. As Subcomandate Marcos—now Galeano—movingly observed during the winter 2008-2009 assault: “Is it useful to say something? Do our cries stop even one bomb? Does our word save the life of even one Palestinian?”[18] Yet, as Marcos/Galeano remarks, and as the resistance of Palestinians and their comrades demonstrates, it becomes necessary forthrightly to express one’s repudiation of events once these come to surpass basic principles of humanity so brazenly. “Only a humanity to whom death has become as indifferent as its members, that has itself died, can inflict it administratively on innumerable people” (Adorno).[19]

 

Theses on Repressive Tolerance

1. I am in full agreement with Herbert Marcuse: there can be no right to advocate imperial war, exploitation, racism, sexism, fascism, or genocide.[20] The numerous victims of capital, colonialism, white supremacy, and hetero-patriarchy—prisoners; the institutionalized; racial minorities in the West; women and children; LGBTQ individuals; workers; anti-imperialist movements in Africa, Asia, the Middle East, and Latin America; the millions of non-human animal species; and the biosphere as a whole—demand the overthrow of these systems of domination. Rather than any sense of expediency or conformism, concern for the fate of nature and history brutalized by hegemony must become central to radical ethics and politics today.

2. The concept of tolerance must return to its original sense of being a “weapon for humanity,” moving into the future victorious against the counterparts of the clerical-absolutist regimes of yesteryear.[21] This implies an active counter-movement from below incorporating direct action and dual-power to take down capitalism, militarism, and all other forms of oppression. Marcuse is right to stress that the revolt of the oppressed against the system historically has served to pause the continuum of domination—if only momentarily. One thinks of numerous historical examples illuminating the path: the French Revolution; Gracchus Babeuf and the Conspiracy of Equals; the Paris Commune; the Mexican Liberal Party (PLM) and the Mexican Revolution; the February Revolution, deposing tsarism; the Spanish Revolution of 1936; Rubén Jaramillo, Genaro Vázquez, and Lucio Cabañas, Mexican guerrilleros; the global uprising of 1968; the Gwanju Commune; the Tahrir Commune; the Palestinian Intifada; the Zapatista Army of National Liberation (EZLN); and the Kurdish People’s Protection Units (YPG/YPJ), among many others. As Marcuse observes rightly:

The tolerance which is the life element, the token of a free society, will never be the gift of the powers that be; it can, under the prevailing conditions […] only be won in the sustained effort of radical minorities […]—minorities intolerant, militantly intolerant and disobedient to the rules of behavior which tolerate destruction and suppression.[22]

[1]     Kolbert, E. (2014). The Sixth Extinction: An Unnatural History. New York: Henry Holt and Company.

[2]     Adorno, T. W. (1974). Minima Moralia: Reflections on a Damaged Life (p. 229, E. F. N. Jephcott, trans.) London: Verso, 1974.

[3]     Engel-Di Mauro, S. (2014). Ecology, Soils, and the Left: An Eco-Social Approach. New York: Palgrave-MacMillan..

[4]     Agence France-Press. (2015, 14 October). “2015 becomes worst US wildfire year on record,” Phys.org. Retrieved 22 October 2015 from http://phys.org/news/2015-10-worst-wildfire-year.html.

[5]     Associated Press. (2015, 21 October). “Warmest September ever points to 2015 being world’s hottest year on record,” Guardian.

[6]     Plait, P. (2015, 27 October). “Indonesia Fires Seen From a Million Miles Away,” Slate. Retrieved 22 November from http://www.slate.com/blogs/bad_astronomy/2015/10/27/earth_from_space_indonesian_peat_fires_show_up_in_satellite_photos.html; Carrington, D. (2015, 20 November).“Half of tree species in the Amazon at risk of extinction, say scientists,” Guardian.

[7]     Horkheimer, M. and Adorno, T. W. (2002/1947/1944). Dialectic of Enlightenment: Philosophical Fragments (p. 1E. Jephcott trans.). Stanford, California: Stanford University Press; Adorno, T. W. (1993). Mahler: A Musical Physiognomy (p. 154, E. Jephcott, trans.). Chicago and London: Chicago University Press.

[8]     Hart, J. M. (1978). Anarchism and the Mexican Working Class (pp. 111-120). Austin: University of Texas Press This affirmation of Luz/Lucha in no way seeks to overlook its metamorphosis into the House of the Global Worker (COM), which during the Mexican Revolution unfortunately played the reactionary role of serving in the counter-insurgent war waged by Venustiano Carranza and Álvaro Obregón against the Zapatistas (ibid, pp. 126-135).

[9]     Gani, A. and Nicholson, B. (2015, 28 October). “The 116 things that can give you cancer—the full list,” Guardian.

[10]   Horkheimer, M. (1993). Between Philosophy and Social Science: Selected Writings (p. 35, G. F. Hunter. trans.). Cambridge, Massachusetts: MIT Press.

[11]   Clapp, J. (2000). “Africa and the International Toxic Waste Trade” (pp. 103-124). In The Environment and Development in Africa (M. K. Tesi, ed). Lanham, Maryland: Lexington Books.

[12]   Benjamin, W. (1977). Gesammelte Schriften I/3 (p. 1232). Frankfurt: Suhrkamp Verlag..

[13]   Katsiaficas, G. (2012-2013). Asia’s Unknown Uprisings: Volumes 1 and 2. Oakland, California: PM Press.

[14]   Gupta, A. (2014, 19 September). “How the People’s Climate March Became a Corporate PR Campaign,” Counterpunch Retrieved 22 November 2015 from “How the People’s Climate March Became a Corporate PR Campaign,”; Saul, Q (2014, 16 September). “Like a Dull Knife: The People’s Climate ‘Farce,’” Truthout. Retrieved 22 November 2015 from http://www.truth-out.org/opinion/item/26215-like-a-dull-knife-the-peoples-climate-farce.

[15]   Saul, Q. and Sethness Castro, J. (2015, 10 April). “On Climate Satyagraha,” Counterpunch. Retrieved 22 November 2015 from http://www.counterpunch.org/2015/04/10/on-climate-satyagraha/.

[16]   Juma’, J. (2012, 3 July). “PA repression feeds flames of Palestinian discontent,” Electronic Intifada. Retrieved 23 November 2015 from https://electronicintifada.net/content/pa-repression-feeds-flames-palestinian-discontent/11456.

[17]   Holloway, J. (2010). “Of Despair and Hope,” Interventionistische Linke. Retrieved 23 November 2015 from http://www.dazwischengehen.org/node/669.

[18]   Subcomandante Marcos (2009, 1 February). “Gaza Will Survive,” Counterpunch. Retrieved 23 November 2015 from http://www.counterpunch.org/2009/02/01/gaza-will-survive/.

[19]   Adorno, op. cit. (1974), p. 233.

[20]   Marcuse, H. (2014). Marxism, Revolution, Utopia: Collected Papers, Volume Six (pp. 293-297D. Kellner and C. Pierce, eds.). London: Routledge, 2014.

[21]   Ibid, pp. 218-221.

[22]   Marcuse, H. (1965). “Repressive Tolerance.” In A Critique of Pure Tolerance (p, 123, R. P. Wolff and B. Moore, Jr., eds.). Boston: Beacon Press.

Kim Stanley Robinson: The Kerala on Human Equality and the Earth as Garden

February 5, 2015

lotus flower

A selection from “The Age of Great Progress” describing the Travancori League, from Kim Stanley Robinson’s alternative-speculative history, The Years of Rice and Salt (2002), p. 522:

“The Kerala laughed, looked at Ismail and gestured at the colorful and fragrant fields.  ‘This is the world we want you to help us make,’ he said.  ‘We will go out into the world and plant gardens and orchards to the horizons […] and terrace the mountains and irrigate the deserts until there will be garden everywhere, and plenty for all, and there will be no more empires or kingdoms, no more caliphs, sultans, emirs, khans, or zamindars, no more kings or queens or princes, no more qadis or mullahs or ulema, no more slavery and no more usury, no more property and no more taxes, no more rich and no more poor, no killing or maiming or torture or execution, no more jailers and no more prisoners, no more generals, soldiers, armies or navies, no more patriarchy, no more clans, no more caste, no more suffering than what life brings us for being born and having to die, and then we will see for the first time what kind of creatures we really are.”

Paul Cezanne, "In the Woods"

Paul Cézanne, “In the Woods”

Rage Against the Machine: “Renegades of Funk”

July 5, 2014

“We’re the renegades of funk
We’re the renegades of funk

From a different solar system many many galaxies away
We are the force of another creation
A new musical revelation
And we’re on this musical mission to help the others listen
And groove from land to land singin’ electronic chants like
Zulu nation
Revelations
Destroy all nations
Destroy all nations”

Out of the Woods: Bricolage and disaster communism

May 27, 2014

sustainable

This is the conclusion of part III of the Out of the Woods series on “disaster communism,” as hosted on Libcom.  (Parts I and II are also available.)

“What does this mean in plain terms? Simply that while logistics as a whole may well be irredeemably capitalist (as Bernes/Endnotes argue), it is made up of countless components at various scales: ships, trucks and trains; ports, roads, and railways; computers, algorithms and fibre optic cables; atoms, molecules and alloys; and not to forget, human beings. Just because the current organisation of these parts is optimised to the valorisation of capital does not mean there cannot be other configurations with other optimisations. Indeed, the possible configurations are practically infinite. It doesn’t matter too much whether these wholes are considered as ‘totalities’ or ‘assemblages’ so long as this potential for reconfiguration is recognised. There’s no necessary reason a new configuration would need resemble logistics at all.

Most obviously, warehouses trucks and trains can be put to other uses. So can ships — and not just the obvious ones. The current volumes of world trade probably don’t make sense without the exploitation of global wage differentials. But ships can serve other purposes, from moving people, to being scuttled to initiate coral reef formation, to being stripped or melted down and remanufactured into other items altogether.6 Communications infrastructure is self-evidently multipurpose, and even the stock control algorithms may have potential uses if hacked, repurposed, and placed in the public domain.

It is clearly impossible to specify in advance whether trucks will be repurposed to deliver food to the hungry, retrofitted with electric motors, stripped for parts, and/or used as barricades. Disaster communities give us ample reason to believe that local, emergent bricolage can efficiently meet human needs even under the most adverse conditions. But emphasising the nature of things as potentially reconfigurable — and stressing the sufficiency of self-organisation to reconfigure them — also informs the wider problematic of disaster communisation. In this way the question is not ‘to take it over or to abandon it?’ considered as a whole, but how to pull it apart and repurpose its components to new ends: an ecological satisfaction of human needs and not the endless valorisation of capital.”

Recommended Readings for May Day 2014

May 1, 2014

capitalismo

As in 2013, I would on the occasion of International Workers’ Day 2014 like to provide a number of links to particularly illuminating and challenging online articles that have been published of late.  The topics covered by the important investigations done by the writers of these pieces range from climate change to militarism, pollution, migration and migrant labor, non-human animals, astronomy, empire, resistance, and cooptation.  What is more, a few specific pieces dealing with the ongoing conflicts in Ukraine and Venezuela are included.

Best regards for this May 1st.

In solidarity

 

Sarah Boseley, WHO calls for urgent action to preserve power of antibiotics and make new ones.  Guardian, 30 April 2014.

Jessica Aldred, Human litter found in Europe’s deepest ocean depths.  Guardian, 30 April 2014.

Seamus Milne, It’s not Russia that’s pushed Ukraine to the brink of war.  Guardian, 30 April 2014.

John Vidal, Yasuni campaigners claim oil drilling petition results are being manipulated.  Guardian, 30 April 2014.

Tom Peters, Wall Street Journal outlines US military options against China.  World Socialist Web Site, 30 April 2014.

Julian Borger, Risk of nuclear accidents is rising, says report on near-misses.  Guardian, 29 April 2014.

Suzanne Goldenberg, Almost half of Americans live with unhealthy levels of air pollution.  Guardian, 29 April 2014.

Jeremy Brecher, The Working-Class Mini-Revolts of the Twenty-First Century.  Counterpunch, 28 April 2014.

Associated Press, Philippines agrees to 10-year pact allowing US military presence.  Guardian, 27 April 2014.

Patrick Martin, US sends Apache attack helicopters to Egyptian junta.  World Socialist Web Site, 25 April 2014.

Andre Vltchek, Unite Against Imperialism!  Counterpunch, 25 April 2014.

Benjamin Dangl, The Politics of Pachamama.  Counterpunch, 25 April 2014.

Carlos Zorrilla, The Struggle Over Sumak Kawsay in Ecuador.  Upside Down World, 22 April 2014.

Out of the Woods, Après moi le déluge! Fossil fuel abolitionism and the carbon bubble, part II.  Libcom, 21 April 2014.

Pablo Dávalos (trans. Danica Jorden), Latin America-Economic Socialism in the 21st Century: Neoliberalism “Pure and Simple.”  Upside Down World, 15 April 2014.

Elliot Sperberg, Climate Change as Crime Against Humanity.  Counterpunch, 15 April 2014.

Nina Lakhani, Surge in deaths of environmental activists over past decade, report finds.  Guardian, 15 April 2014.

Suzanne Goldenberg, UN: rate of emissions growth nearly doubled in first decade of 21st century.  Guardian, 11 April 2014.

Lizzy Davies, Italian intellectuals up in arms over hotel named after Antonio Gramsci.  Guardian, 10 April 2014.

Dan Roberts, White House defends soaring number of deportations for minor crimes.  Guardian, 7 April 2014.

Eric Holthaus, Why This Year’s El Niño Could Grow Into a Monster.  Mother Jones, 7 April 2014.

Noam Chomsky, The Prospects for Survival.  Truthout, 1 April 2014.

Naufrago, Opinión: Beware of the Anarchist Police.  Periódico El Libertario, 29 March 2014 (en Castellano).

Cory Morningstar, McKibben: Red, White, Blue and Gold(man Sachs).  Counterpunch, 28 March 2014.

Free From Harm Staff Writers, Eating Animals: Addressing Our Most Common Justifications.  Free From Harm, 27 March 2014.

Ian Sample, Dwarf planet discovery hints at hidden Super Earth in solar system.  Guardian, 26 March 2014.

Steve Early, Lettuce Picking and Left-Wing Organizing.  Counterpunch, 25 March 2014.

Jeffrey St. Clair, Camus in the Time of Drones.  Counterpunch, 21 March 2014.

Jon Hochschartner, The Vegetarian Communard.  Counterpunch, 19 March 2014.

Eric Zuesse, One Quarter of US Greenhouse Gases Come From Just 43 Companies.  Truthout (Buzzflash), 15 March 2014.

Suren Moodliar, No Middle Road on Venezuela.  Counterpunch, 14 March 2014.

Cory Morningstar, 350.org’s Friends on Wall Street.  Counterpunch, 14 March 2014.

Mark Karlin, Developed Nations Give Up on Stopping Climate Change, Turn to Mitigating Impact, Largely Abandoning Third World.  Truthout, 12 March 2014.

Douglas Valentine, Glenn Greenwald and the Myth of Income Inequality.  Counterpunch, 3 March 2014.

Alyce Santoro, Liberty, Equality, Geography: An Interview with John P. Clark on the Revolutionary Eco-Anarchism of Elisee Reclus.  Truthout, 4 March 2014.

Northwest Public Radio, How Farmworkers Experience A Warming Climate.  Oregon Public Broadcast, 27 September 2013.

Marcuse, Resistance to the Counterrevolution

January 26, 2014

huey rev suicide

From “The Left Under the Counterrevolution,” which appears in Counterrevolution and Revolt by Herbert Marcuse (Boston: Beacon, 1972), 52-3.

This society strives to impose the principle of nonviolence on the opposition while daily perfecting its own ‘legitimate’ violence, thereby protecting the status quo. Thus the radical opposition faces the problem of the ‘economy of violence’: its own counterviolence is bound to cost dearly, in lives and liberties. What is the political value of sacrifices under these circumstances?

Martyrs have rarely helped a political cause, and ‘revolutionary suicide’ remains suicide. And yet, it would be self-righteous indifference to say that the revolutionary ought to live rather than die for the revolution—an insult to the Communards of all times. Where the Establishment proclaims its professional killers as heroes, and its rebelling victims as criminals, it is hard to save the idea of heroism for the other side. The desperate act, doomed to failure, may for a brief moment tear the veil of justice and expose the faces of brutal suppression; it may arouse the conscience of the neutrals; it may reveal hidden cruelties and lies. Only [ze] who commits the desperate act can judge whether the price [ze] is bound to pay is too high—too high in terms of [zir] own cause as a common cause. Any generalization would be ambivalent, nay, profoundly unjust: it would condemn the victims of the system to the prolonged agony of waiting, to prolonged suffering. But then, the desperate act may have the same result—perhaps a worse result […].”

Distinction must be made between violence and revolutionary force.  In the counterrevolutionary situation of today, violence is the weapon of the Establishment; it operates everywhere, in the institutions and organizations, in work and fun, on the streets and highways, and in the air.  In contrast, the revolutionary force which is destined to terminate this violence does not exist today.  Revolutionary force would be the action of masses or classes capable of subverting the established system in order to build a socialist society.  Examples would be the unlimited general strike, the occupation and taking over of factories, government buildings, centers of communication and transportation, in coordinated action.”

communards

Reviewing Elysium: Working-Man’s Death and Multitudinous Struggle

August 26, 2013

elysium

Originally published on Counterpunch, 23 August 2013

Elysium, the newly released sci-fi film from 33-year old director Neill Blomkamp starring Matt Damon as the proletarian hero Max, is not to me an escapist artwork. Instead, I believe Elysium to lie within the contemporary genre which we might call “art of the transition”—that is, which depicts the struggles and various contradictions and negations of the ongoing historical shift away from capitalism and rampant social brutality. (Other prominent recent examples from the world of film I would include in this line would be Children of Men, Blomkamp’s very own District 9, Avatar, and the Matrix, among others.) Invoking (and inverting) a trope seen in classic sci-fi art works like Ursula K. LeGuin’s The Dispossessed and Kim Stanley Robinson’s Mars trilogy, which contrast social conditions on an emancipated anarchist planetary body (Anarres/Mars) versus those seen on the capitalist-totalitarian Earth or its stand-in (Urras, in LeGuin’s world), Elysium is a revolutionary slice of life from the seemingly-apocalyptical landscape of Los Angeles in 2154—wherein generalized impoverishment and oppression are starkly present, reminiscent of “Baghdad” (says Damon)—which contrasts with the orbiting space-station Elysium, home to the affluent and capitalist overlords. While on Elysium there any many green, open spaces, with mansions adorned by pools and maintained by robot servants, Earth-dwellers inhabit a veritable hell. That the Earth scenes were filmed in a landfill in Mexico City (reportedly the second-largest in the world), with the Elysium scenes shot in Vancouver, BC, speaks clearly to the types of inequalities Blomkamp concerns himself with in his new work.

I do not wish to spoil too much of the film’s plot, so as not to degrade the experience of those others who have not yet seen it. Yet, briefly, to explain: Max, the protagonist and hero, is a presumably orphaned child raised by Mexican (or Central American?) nuns who comes to land a job working assembly-line production of robot police-units after having done time for stealing private property for a few years. As in George Lucas’s THX-1138—Lucas’s very first and his most anti-authoritarian work, which I would claim directly inspired Max’s assembly-line occupation in Elysium—disabling accidents take place at the workplace, with no accountability processes in place to check managers and upper administration. Max falls victim to such a workplace accident, due to negligence and pressure from his overseer—who flatly warns Max that, if the latter refuses to perform the risky maneuver, he will demand Max’s resignation and easily replace him with any number of other prospective workers, to be called up from the mass labor-army reserve. Following this negative turn of events, and with mere days to live, Max tries desperately to find a way aboard Elysium, where seemingly every building famously contains a highly advanced therapeutic machine which can free the body of all ailment and disease. To get Max onto Elysium is a difficult demand to fulfill—as Max’s clandestine/criminal electronics collaborator Julio knows well, various spacecraft carrying wounded and ill Earth-humans have been incinerated by the capitalist security forces as their desperate voyages approached Elysium’s perimeter.

To observe the scenes from the Elysium station—particularly those involving Secretary of Defense Delacourt (Jodie Foster)—is to confront legitimate depictions of the closely-knit ties binding the most privileged to State repression. Blomkamp is certainly presenting a left-wing account of politics here, with the wealthy minority turning ever-increasingly to fascist means to uphold their privilege—a tendency observed last century by Herbert Marcuse, as by Chris Hedges in the present one! On the other side of the dialectic, a veritable revolutionary humanism informs the struggle-from-below shown in the Earth scenes, as symbolized most centrally in Max’s journey from proletarian to disabled ex-worker and artificially augmented revolutionary militant. In positive (and realistic) terms, the Earth-based opposition we see in the film is ethnically diverse—mostly Latin@, with Max as the exception—as against the white-washed country club of Elysium. Unfortunately, a specifically feminist critique of the hegemonic oppression depicted in Elysium is largely lacking—Delacourt, at the top, coordinates the Elysium station’s “defensive measures” against incoming “undocumented” space-flights of refugees from Earth (thus depicting “liberal feminism”), while the only other female lead, Frey, is a nurse and mother who, other than for helping to heal a wound incurred by Max in his escape, is largely passive in her roles.

The film provides a great opportunity to reflect on prevailing power relations, and how it is that they might project into a future like that shown in Elysium. While the film’s course does not directly examine the historical turns and negations which led Earth into near-total oppression, with the physical separation of the ruling class into an orbiting station—the film is not Star Trek: Deep Space Nine, which dedicated two episodes to a time-warp to Earth that takes the crew to a time just before a popular uprising by the poor, which would ineluctably pave the way for the transition beyond capitalism and the founding of the Federation—it viscerally demonstrates to the audience how that likely did arise: through militarized, unchecked exploitation of the Earth and its working classes by the vampiric capitalist class. Dialectically, in its presentation of globalized (and extra-terrestrialized) solidarity and resistance to the machine—and particularly in Max’s impressive strength and combat skills, as exercised against the guardians of the system—Elysium also advances an anti-statist, internationalist message which speaks to the revocability of given oppressive power relations. In this way, the film explores an important set of principles that arguably correspond to present and future hope for the human race: mass-struggle, as through the multitude.1

So then, assuming the rule of Elysium is indeed overthrown and the formerly privatized advanced medical technologies socialized (I will not say whether the terrestrial proletarians are victorious in the end), the question arises: what would the peoples of Earth decide to do? How would they respond? Would they also socialize production on Earth and fairly redistribute the concentrated wealth previously held by the overlords of Elysium? Would they collectively decide to dedicate significant resources to address the catastrophic ecological changes wrought on Earth by the capitalist system—insofar as this is possible? As a first act, they would doubtlessly abolish the gross inequalities separating Elysium from Earth.

To contemplate the prospect of overthrowing the neo-feudal powers-that-be, as Elysium helps us to do, is an exciting prospect. Regardless of what Blomkamp feels he must say so as not to alienate potential investors in his future films (“It’s just human nature” that “the gap between rich and poor on Earth will simply get worse and worse, no matter how hard we try to change it”), to watch Elysium might perhaps serve to strengthen one’s hopes for and commitment to the successful future anti-capitalist revolution.

Hopefully it will not take until 2154 to achieve.

1Michael Hardt and Antonio Negri, Multitude (2005); see also Empire (2001) and Commonwealth (2010).

Is There in Truth No Beauty? Peace and Long Life

February 2, 2013

A parting declaration as expressed between Dr. Miranda Jones and Mr. Spock in the transporter room of the U.S.S. Enterprise, from “Is There in Truth No Beauty?” (1968).  The two speak of their experiences with Kollos, an alien ambassador from Medusa, whose entity is formless–Dr. Miranda being his telepathic colleague, and Spock having achieved a mind-meld with him.

truth beautyMirandaRose

“I know now the great joy you felt when you joined minds with Kollos.”

“I rejoice in your knowledge and in your achievement.”

“I understand, Mister Spock. The glory of creation is in its infinite diversity.”

“And the ways our differences combine to create meaning and beauty.”

“Peace and long life, Spock.”

“Live long and prosper, Miranda.”

spock beauty