To avoid the phase of nationalism in revolutionary uprisings would mean a necessity in trust for the people looked upon as unworthy of self-rule; the rural communities especially must be careful of the upper classes cases when it comes to ruler ship of people; to assume that we are not capable of self rule, they will try to convince us that we are not capable of it in the manacles of the concepts in colonialism that say we cannot be mature enough in ourselves, that we must depend upon some form of authority to give us permission to exist. It is in looking around us and recognizing just how capable we are as a people to form our own ideas and outlooks based upon our personal experiences equally that damns their forms of hierarchy in the wanted instigation of centralization and regulation through the concepts in party politics and centralized rule. It becomes, then, a trust in the individual, in the community, in the ordinary and especially in the rural existence, rather than that which we have had thrust on us in some Freudian dichotomy of assumption that says we are innately violent, detestable creatures that must be guarded from each other, that says we must distrust our neighbor and abhor change that must be brought from new ideas and freedom in exploration.
To debunk the assumption that most of us are incapable of that or this type of freedom, I would suggest that we look upon the long HIStory of just what ‘this’ kind of liberation has brought. That is, the hierarchal view of society from caste and class membership with the proletariat cast as the objects of the upper classes to be used for personal gain and then thrown away in the implementation of property laws. The rift that we see caused here by the assumption of stupidity upon people, and especially the poor, is that very thing which keeps us in the undertow of the upper class wealthy. That very same rift that is monopolized upon by the concepts in punishment and the fear and distrust in the people that surround us that is much of the capability in the ideas of slavery to this military industrial complex. They work to quiet us with the assumption that we are dumb, they try to deafen us with the assumption that we cannot hear. But how very fearful they have tried to make it for those of us whom have our own ideas, and we wonder at the ways in which to bridge the gaps that have been caused in populace by the continual tyranny of the rich over poor mentality in which we have been enslaved to commodity and continually threatened with our lives for being able to see and reason.
This does not stop us from thinking, or from being; but we must recognize that as long as this tyranny exists is as long as we must struggle to be free of it. That we cannot rid ourselves entirely of the struggle to exist means that we are engaged in finding a way to exist without the fear of totalitarian punishment, that we cannot be enough or finished until that tyranny no longer exists. As much as we internally try to sort through in a day, as much time as we spend working to be awake, we must recognize that this struggle is not always how to be nice, how to keep your hands clean, how to be pretty; healing is often dirty work, and internally just as much, there are scars we work to heal from, and, or that we proudly display.
Virtues according to capital and property have long been used as societal thresholds for control over populace, and these virtues that were set up by rich, ruling classes have become in so many different societies, the capability in the concepts of nationalism and statism, and much of the fundamental distrust in populace in accordance with self-rule. Who is to decide if people are “virtuous” enough for freedom? Freedom is not a matter of virtue in populace; it is a matter of necessity that every community and individual decides for themselves what a virtuous way to behave is, and that they carry that out for themselves according to thresholds in their own communities and their own voluntary spaces. To try and stop people from exploring their own ideas in virtue rather than those virtues handed down to them by a ruling class (or persons), is the same distrust in populace that is still bred today by most entertainment and propaganda that would have some believe that we are not responsible enough beings to sovereignly rule ourselves, without nationalist edicts to stave off our individual ‘liberty’. Whether those absolutes in law come from a nationalized, fascist religion, or from a wealthy upper class that would work through just such edicts in an effort to ‘morally’ tie down populace according to systems that were put into place especially for the control of rich over poor, the outcome has been the same; that we are threatened with our lives when we disobey the commands of the rulers. To most in the ‘developed’ world, virtue has been how well you fit into industrialized society, this norm of overuse and overdevelopment, of materialism and passive murder of native cultures, and those whom step outside the current role of most virtues according to this society are demonized.
The question then comes to whom do we owe our lives to? Whom must we ask permissions to exist; whom are the deciders of virtue in our culture? What have we as a culture decided is fit to be seen by most, and what do we tend to try and hide away? What of the bombs we show at midday, while lovers hide in closets? The dignitary classes of war mongers that threaten us with violence if we do not see virtue in their murderous economy based on degradation would of course try to convince most of the populace in their campaigns that we need them, that we need some sort of rulers to exist, because they know that if most people are convinced of that, the power they have wielded over populace with the totalitarian rule of religion and money would remain intact.
Most of this propagation of centralized rule in the form of supposed virtue comes from the concepts of property rights. According to ‘modern’ culture, we are most often judged based upon what kind of property we are to a boss, and what kind of property we ‘have’ because of our wages. Virtue has in so many ways become how well you do a job according to industry, which is judged by how well you get paid. The despotism of poverty lends itself deeply to the concepts in self worth coming from how well you work for how much, and in an economy based on wealth according to those whom are already wealthy, to the rich whom care only about having more and that are always working to keep the poor from obtaining that wealth, while at the same time working to convince them that they want or need that type of material wealth, it comes as no surprise that so many in poverty are all consumed by this materialist propaganda of virtues based on appearances according to money. So it is these same conceptualizations in property that are the very virtues often keeping us tied to an economy based upon the rich ruling over the poor, and the distrust therein is purposefully spread by that very same ruling class. They try to keep us thinking in terms of property according to industry, that our lives stay their property in dead time wage slavery and that our hearts and dreams are given toward their popularity schemes in wealthy life styling.
The distrust in philanthropy speaks clearly of these thresholds as well. To give someone what you would assume they need instead of the means by which to procure it themselves in sustainable ways is the current propagation of what has been philanthropic giving according to industry. Because the wealthy cannot ‘trust’ us to handle our own communities, to build them together and decide for ourselves what we need done, they instead give in such a way that causes dependence upon centralization, industry, and practices that are in no way ecologically sustainable. In town meetings and organizing at any state or national level, or even non-profit level, the common thread has become ask a higher up for funding, ask if we are allowed to build as we please, ask the ruling class wealthy for permission to do what we all understand as something we need. The stupidity in bureaucracy is the amount of time we as capable people in our own communities spend wasting with asking for permission to exist, build, and work as we please. Is the time we are forced to spend in jobs we would not have were it not for owing our lives to wealthy businessmen and bankers. To whose virtues do we plead for our own will in our ideas of fulfillment? To plead to the will of the virtues in monetary value is the way in which we have in so many ways been forced violently to operate according to this military industrial complex.
The savior complex that has been so alive according to the supposed virtuoso in economics is the degradation of native populaces, is the giving that becomes monoculture ‘green’ capital that leaves no room for communities wanting to grow their own food, is the training for jobs based in industrial culture that is the waste of resources and the destruction of the individual, is the convincing of rural populaces through their educations that we are not enough for each other, that we must have some amerikan dream of escape, of ‘making it big’, of moving to the city for just long enough to make enough to be able to actually exist in the country side where we grew up. When we do trust ourselves and each other enough to want to build something for ourselves, to want to create our own autonomous communities, it is met with hardship in the forms of their rules and regulations, of their licenses and building permits, most of which are in no way set up to ‘protect’ the environment or people, but rather set up to keep power in the hands of the wealthy owners and out of the hands of those of us whom do not want anything to do with their power. Squatting in a ‘national’ forest is grounds for arrest, but pipelines across these wildernesses are pushed through with checks slipping in wealthy politicians pockets.
All the while, those that refuse totalitarian capitalisms view of virtue in property and elsewhere are painted as those whom lack any virtue. We are then painted as terrorists, as criminals and people to be avoided or afraid of. When they say clean up the streets, seldom does anyone think it is the wealthy politicians and corporate personas that are those in need of this ‘moral hygiene’ according to class wealth virtue. Those whom are outspoken in finding their own ideas of virtue outside mainstream’s norm that is dictated by the wealthy become targets of this misinformation machine aimed most often at the criminally poor to keep the eyes off the criminally wealthy with downpours on nightly newscast of mug shots and trumped up story lines based on the fear of populace instilled into the minds of the ruling class and extended through the use of their army the police.
Every way in which these ‘virtues’ in law and punishment, in religion and in governance have bombarded our daily existences speaks to the nature of our current culture. The ways in which we have been mandated to behave by this bureaucracy are destructive to our bodies and the body of earth. The distrust in populace that is instilled in us by supposed representation of populace based upon wealth has been their capability in ruling over populace in assumptions that we are not strong enough, smart enough, or responsible enough in our own discoveries of personal and cultural virtues to sovereignly rule ourselves as voluntary collectives.
There is a necessity for us, then, to realize our own capabilities, our own strengths, and our own existences despite the constant drone of imperial patriarchy. We do not need permission to think, or to exist. We do not need to fear exploration, and as it is becoming quite evident in our nature, we are more than capable of figuring out for ourselves what voluntary involvement looks like, despite a culture that is far from experiencing this in its fullness. They would rather have us waste our lives and time stuck in the fetters of the current capitalist establishment than be free to work for ourselves, and it is no wonder. When we give our lives to believing that this is just the way is has to be done because that’s the way it is, we become yet another cog in a gear to be spun round their clockwork during their dying age. Let us rather be wrenches to stop the turning of the gears with understanding that just because this is the way it has been, just because so many would be upset because they have spent their whole lives in this daily monotony of working ‘through the system’ does not mean that we dishonor their work in not accepting their ideas of revolution or ‘value’. We do not base our value on current society, we do not base our worth on industrial time spent or on money, and just as we do not expect you to accept every one of any of our virtues, so we would expect you to stop trying to force your virtues based on time spent in capitalist commodity on us. We cannot, it seems, simply expect them to stop, nor can we possibly expect any work that we could possibly do ‘through their system’ to do anything but propagate the power of that very system.
To try coexisting with capitalism as bodies in want of natural existence at this point seems impossible. In every way we have tried, they have turned up another scam to try and steal from us not just our lives but our very identities. Each and every individual in each and every individual community knows best for themselves how to operate, and does not need the constant fear of overstepping boundaries according to centralized authority. These supposed representatives cannot know better than those that live in these places, whom work in these places, what is best for them. These representatives cannot even pretend any longer to have our interests at heart; they care only for themselves, their money, and their climb to whatever goals they have in mind which are always based on money and stature according to that same virtue in capital. We do not share these virtues, and thus do not submit to the rule of these representatives because we understand that to submit to their rule is to assume a role that is of destruction to the places in which we wish to actually inhabit.
