There are no apolitical “personal choice” acts; there are only profoundly political acts of resistance or complicity.
I don't how the future will unfold, not just because I'm an idiot but because it's unknowable. Though we cannot know the future, we do know two very important things: 1) that which is unsustainable will implode, and 2) the present Status Quo is unsustainable.
That ultimately leaves us with a single question: what are we going to do about it?In my view, it's not important that we agree on solutions--agreement would in fact be a catastrophe, for dissent and decentralization are the essential characteristics of any sustainable "solution." What is important is that we realize the future boils down to a simple choice: do we passively comply with the Status Quo feudalism or do we resist?
In my book Resistance, Revolution, Liberation I summarize this thusly: There are no apolitical “personal choice” acts; there are only profoundly political acts of resistance or complicity.
Amazon.com reviewer Riccardo Pelizzo summarized this concept brilliantly: "The function of a committed writer is to reveal the world so that every reader loses her innocence and assumes all her responsibilities in front of it."
These excerpts give you a flavor of What Is Literature?:
"The function of a writer is to call a spade a spade. If words are sick, it is up to us to cure them. Instead of that, many writers live off this sickness. In many cases modern literature is a cancer of words. There is nothing more deplorable than the literary practice which, I believe, is called poetic prose and which consists of using words for the obscure harmonics which resound about them and which are made up of vague meanings which are in contradiction with the clear meaning.""That is not all: we are living in an age of mystifications. Some are fundamental ones which are due to the structure of society; some are secondary. At any rate, the social order today rests upon the mystification of consciousness, as does disorder as well."
"There is no guarantee that literature is immortal. If writers lose it, too bad for us. But also, too bad for society. Of course, all that is not very important. The world can do very well without literature. But it can do without man still better."
"Language is our shell and our antennae, it is the prolongation of our senses, a third eye which is going to look into our neighbors heart."
"We are within language as within our body."
"To speak is to act; anything which one names is already no longer quite the same; it has lost its innocence."
Though people say a film, podcast, song or interview changed their life, prose retains a unique ability to not just to crystallize an emotional or intellectual recognition but to spark a chain of insights that illuminates a different path in life.
This is the basic credo of liberation:“I no longer care if the power centers of our society—the distant, fortified castles of our financial feudal system—are changed by my actions, for I am liberated by the act of resistance. I am no longer complicit in perpetuating fraudulent feudalism and the pathology of concentrated power. I no longer covet signifiers of membership in the Upper Caste that serves the plutocracy. I am liberated from self-destructive consumerist-State financialization and the delusion that debt servitude and obedience to sociopathological Elites serve my self-interests.”
As an example, nothing is more apolitical than food, according to the Status Quo. Yet this is entirely backward; nothing is more political than food, for it either sustains us and our freedom or it indentures us to disease and dependence on the Savior State’s immensely profitable sickcare system, i.e. the abomination known as “healthcare” that profits from chronic disease, not health.
From the Status Quo perspective, the citizen who bicycles to work is either a “health nut” or some outlier who perversely refuses the obvious convenience and comfort of the auto. From the point of view of one who has experienced an inner revolution of understanding, then the simple machinery of the bicycle has freed the citizen from dependence on the oil complex and its enforcer, the State, and also from the sickcare system and its enforcer, the State.
In the consumerist mindset, riding a bicycle to work is an apolitical “personal choice” that is meaningless on the larger stage. To the citizen with a revolutionary understanding, every bicycle ride is an overtly political act of resistance against the concentrations of capital that maintain their power over the State via dependence on oil, auto-centricity, and sickcare.
To the unaware citizen burdened with multiple chronic diseases brought on by a corporate-supplied diet of packaged food and fast food and a sedentary life based on the worship of “convenience,” then buying frozen pizza and fast-food are apolitical, “personal choice” actions. To the citizen with a revolutionary understanding, then these are the actions of the indentured, and the refusal to consume packaged “food” that no caring consumer would feed their dog lest it sicken and die is a deeply and overtly political act of resistance.
There are no apolitical “personal choice” acts; there are only profoundly political acts of resistance or complicity. (pages 205-6)
Resistance, Revolution, Liberation: A Model for Positive Change (print $25)
(Kindle eBook $9.95)
We are like passengers on the Titanic ten minutes after its fatal encounter with the iceberg: though our financial system seems unsinkable, its reliance on debt and financialization has already doomed it.We cannot know when the Central State and financial system will destabilize, we only know they will destabilize. We cannot know which of the State’s fast-rising debts and obligations will be renounced; we only know they will be renounced in one fashion or another.
The process of the unsustainable collapsing and a new, more sustainable model emerging is called revolution, and it combines cultural, technological, financial and political elements in a dynamic flux.History is not fixed; it is in our hands. We cannot await a remote future transition to transform our lives. Revolution begins with our internal understanding and reaches fruition in our coherently directed daily actions in the lived-in world.
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