Resisting Violations; Rethinking Relations

A colonizing force is one predicated on violent exploitation. It is a relationship of domination, of supremacy, of racist and militarized subjugation, belittling the land-base and those indigenous populations that inhabit it through an imposed and ideological structure of rule, control, and dominion that flows from the colonizing power.

Once these relations are made transparent, the age-old question of successful revolutionary response to such injustice arises: “what is to be done?” How is a legitimate emancipatory movement to proceed? How is a fight for liberty—the fight to be free of violence and devastation—to be waged? How is justice—equality, self-determination, autonomy—to be sought, acquired, and ultimately maintained?


The coming insurrection is an attack that must hit so hard that not only will the system be destroyed, but also so that no one will even attempt to rebuild it. Can it even be imagined? The very system must be assessed, understood, disrupted, and dismantled…but what will that look like? If the working economy can be recognized as the destructive force, how will it be shed? How will it be replaced?

“In capitalism, work is a commodity, and because it is derived from activity carried out in exchange for a wage, man himself becomes a commodity. So a work market actually exists. Work has a price (wages), and there is a direct relationship between lack of work (unemployment) and the level of market prices…a rebellion threatens social peace, puts the future of all production in danger, prevents investment, creates panic in buyers, and so on.” (Alfredo Bonanno, Let’s Destroy Work, Let’s Destroy the Economy).

As competition seeks advantage over others, to carry out activities that conform to a sociopathic system, for money or an appropriated wealth, then the relationship that derives and reinforces such actions is itself the very motivation for rebellious activity. The social peace is forever at odds with the work we do. Every economic gain becomes a loss of humanity and no painting over of sectarian propaganda will erase the reality of social war, however subtle it may have become. Rather, it will remain unconscious until each next spark reignites a furnace of resentment.

Law then, is irrelevant to peace. Or at the very most, law is the set of conditions and rules of a game in which the struggle for peace is waged. And as such, a critical review of these laws must be made in order to understand how they propagate the ruling privilege of those who benefit from an oppressive legal process. Let us take, for example, a pipeline as the quintessential and literal expression of sheer technological power in diametrical opposition to the continuity of life, established, protected, and promoted by the same body of laws that would have each of us work for a wage to more efficiently put profit into the accounts of those who have laid claim to the productive capacities of a society that itself works to undermine the conditions that allow the structure of life to remain intact.


If this is the case—and only those in denial or benefiting from such activity would say it is not—then a strategy to abolish this set of laws and political and economic relations is imperative. And perhaps moreover, the entire premise that a body of laws is even necessary must be called into question. For can a body of laws ever truly represent everyone? Would anyone break a law they felt truly represented their sense of justice? For what reason, if not to maintain the personal power and advantage that inheres in capital–a power that concentrates to influence policy that furthers its aims of self-interest before all else.

We are thus duty bound to consider life in a world that is lawless, or at least a world whose laws represent only the interests of the powerful, the privileged, the population that remains in the position to enact those very laws that protect such positions of power in the first place; a world in which each and every threat to the continuity of that privilege is pronounced unlawful and systematically suppressed with the full legitimation of all established authority, and exterminated with the full might of its military apparatus.

So again, we ask, what form must a successful response take? In all insurgencies, terrorism, resistance and revolutionary activity, it has been stated that all share a common endpoint: a legitimate governing process. This is considered a necessary condition for “peace” by those represented by the political mechanism that is left in place when the fighting reaches its logical conclusion. But again, this is not about people, but about relationships, and ensuring they remain just, equitable, and otherwise “sustainable”, for there is a real chance of devolving back into a social hierarchy that violently maintains a rigid class system that exploits and oppresses the lowest. And so, any physical violence can be left alone as long as policies are set into place that fully represent the will of the community. 

This however, is not the state of affairs as it currently exists.


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