Free Pussy Riot

PussyRiot

Amnesty International is trying to organize an international day of solidarity for the imprisoned Russian punk-feminists, Pussy Riot, for June 10, 2013, to coincide with the broadcast of Pussy Riot: A Punk Prayer, a documentary film about Pussy Riot and their persecution by Russian authorities: http://www.amnestyusa.org/our-work/campaigns/individuals-at-risk/pussy-riot-punk-prayer?msource=W1306ECIAR1.

In support of Pussy Riot, I previously posted Michael Bakunin’s classic critique of the relationship between church and state, a critique which appears to hold true in Putin’s post-Soviet Russia. For many more of Bakunin’s anarchist writings, see Volume One of Anarchism: A Documentary History of Libertarian Ideas.

Pussy Riot

Pussy Riot

ARISE PEOPLE – EVERYWHERE!

Tahrir Square November 2012

Tahrir Square November 2012

In Volume Three of Anarchism: A Documentary History of Libertarian Ideas, I have included a selection regarding the revolution in Egypt during the “Arab Spring,” and a piece on the new Russian capitalism, showing that so-called Marxist state socialism and the “dictatorship of the proletariat” were not stages in the transition from capitalism to communism, but from a primitive form of capitalism to a more advanced form, under the aegis of an authoritarian state. This week, Pussy Riot’s video denouncing Vladimir Putin and calling for freedom in Russia was officially condemned, while two member’s of Pussy Riot remain imprisoned. In Egypt, the Muslim Brotherhood is trying to impose its own dictatorship, much like the clerics in Iran following the overthrow of the Shah, and the Bolsheviks in Russia following the overthrow of the Czar. I felt it was appropriate then to post these two anarchist proclamations from the Russian Revolution, in which the anarchists denounce the nascent Bolshevik dictatorship and suppression of freedom, calling on the people to arise against their new masters and to create a “sorrowless world, with freedom, love, equality and brotherhood for all people.”

Pussy Riot Protest in Moscow

Pussy Riot Protest in Moscow

ARISE PEOPLE

ARISE PEOPLE!

THE SOCIAL-VAMPIRES ARE DRINKING YOUR BLOOD!

THOSE WHO EARLIER CRIED OUT FOR LIBERTY, FRATERNITY AND EQUALITY ARE CREATING TERRIBLE VIOLENCE!

THE SHOOTING OF PRISONERS IS OCCURRING NOW WITHOUT TRIAL OR INVESTIGATION AND EVEN WITHOUT THEIR ‘REVOLUTIONARY’ TRIBUNAL.

THE BOLSHEVIKS HAVE BECOME MONARCHISTS.

PEOPLE! THE GENDARME’S BOOT IS CRUSHING ALL YOUR BEST FEELINGS AND DESIRES.

THERE IS NO FREE SPEECH, NO FREE PRESS, NO FREE HOUSING. EVERYWHERE THERE IS ONLY BLOOD, MOANS, TEARS AND VIOLENCE.

YOUR ENEMIES SUMMON HUNGER TO HELP THEM IN THEIR STRUGGLE WITH YOU.

ARISE THEN PEOPLE!

DESTROY THE PARASITES WHO TORMENT YOU!

DESTROY ALL WHO OPPRESS YOU!

CREATE YOUR OWN HAPPINESS YOURSELVES. DO NOT TRUST YOUR FATE TO ANYONE.

ARISE PEOPLE! CREATE ANARCHY AND THE COMMUNE!

Anarchy in Greece

Anarchists in Greece

TO THE FLAMES WITH LAW AND AUTHORITY

TERROR, DISCONTENT, HATRED AGAINST EVERYONE AND EVERYTHING.

GROANS OF THE HUNGRY, TEARS OF WIVES, MOTHERS.

PROTESTS AND DESPAIR OF THE ABUSED.

CRIES OF THE SICK AND DYING.

VENGEANCE OF THE WEAK.

THE TRIUMPH OF POVERTY.

REVENGE AND DEFIANCE OF THE INSULTED.

MORE HATE, MORE ANGER AGAINST THIS ENSLAVEMENT!

MAY THIS ODIOUS AND WORTHLESS WORLD ROT!

WORLD OF MASTERS AND SLAVES, WORLD OF ENSLAVERS AND ENSLAVED!

WORLD OF THE SATED AND THE HUNGRY!

AWAY WITH GRIEF AND DEJECTION!

ONWARD TO LIBERTY AND EQUALITY!

PULL DOWN THE PRISON WALLS!

BRING FREEDOM TO ALL THE WRETCHED OF THE EARTH!

DESTROY THE CULTURE OF THE OPPRESSORS!

SMASH ‘YOUR’ EARTHLY AND HEAVENLY IDOLS!

CAST ANGER AND HATE TO THE FLAMES!

TO THE FLAMES WITH LAWS AND RULES SET DOWN BY ‘GOD’ AND AUTHORITY!

TEAR UP BY THE ROOTS THIS CONTEMPTIBLE WORLD! AND ON ITS RUINS BUILD A BRIGHT, SORROWLESS WORLD, WITH FREEDOM, LOVE, EQUALITY AND BROTHERHOOD FOR ALL PEOPLE!

Vestnik Anarkhii (Briansk), 14 July 1918

new world

Free Pussy Riot!

The Russian state has come down hard on three members of Pussy Riot, sentencing them to 2 years in a labour camp. One of the reasons stated by the judge for the harsh sentence was that “The court does find a religious hatred motive in the actions of the defendants by way of them being feminists who consider men and women to be equal.” So not only is there now again an alliance in Russia between the Church and State in order to maintain their mutual power and authority, being a feminist is considered a form of “religious hatred,” presumably because the Church does not support women’s rights.

Anarchists have had a lot of experience in Russian jails, before and after the Russian Revolution. Previously I posted Kropotkin’s essay on “Prisons and Their Moral Influence on Prisoners,” together with Jean Grave’s comments on judges, which are worth repeating in relation to the sentencing of the three members of Pussy Riot:

So long as authority leaned upon its divine source, so long as justice passed for an emanation from God, we can understand that those invested with authority should have believed themselves peculiar beings, endowed by the divine will with a portion of its omnipotence and infallibility, and should have imagined themselves fit to distribute rewards and punishments to the herd of vulgar mortals.  But in our century of science and free criticism, when it is recognized that all men are kneaded out of the same dough, subject to the same passions, the same caprices, the same mistakes, today when an agonizing divinity no longer comes to animate with its breath the ever fallible reason of mortals, we ask ourselves how it comes that there are men ignorant enough, or presumptuous enough, to dare to assume in cold blood and with deliberate intent the terrible responsibility of taking away another man’s life or any portion of his liberty. When in the most ordinary affairs of daily life we are most of the time unable to succeed in analyzing not only the causes which prompt our immediate neighbours to act but very often the true motives of our own acts, how can anybody have the self-sufficiency to believe himself capable of disentangling the truth in an affair of which he knows neither the beginning, nor the actors, nor the motives which prompted their actions, and which comes before the tribunal only after being magnified, commented upon, distorted by the misrepresentations of those who participated in it in any way whatsoever or, more frequently, have heard of it only through the repetitions of others?

You, who pose as severe and infallible judges of this man who has killed or robbed, do you know the motives which prompted him? Do you know the circumstances of environment, heredity, or even chance, which influenced his mind and led him to commit the act with which you reproach him? You, the implacable men that hurl your anathema against the accused whom public force has brought before your bar, have you ever asked yourselves whether, if placed in the same circumstances and surroundings under which this man acted, you would not have done worse? If, even, you were the impeccable, austere, and stainless men you are supposed to be, you, who with a word pitilessly cut off human life and liberty, you would not dare to utter your decisions if you had thoroughly reflected on human frailty; were you conscious of what you are doing, you would recoil appalled before your task!  How could you help being troubled with nightmares! How could your dreams help being peopled with spectres of the victims which your pretended justice creates every day!  Were it not for that official unconsciousness which stupidity and habit give, you would end by succumbing to the weight of remorse and the haunting of phantoms evoked by your judgments.

Pussy Riot, the Church and the State

Three members of Pussy Riot in jail awaiting trial

Three members of the feminist Russian punk rock band, Pussy Riot, are facing three years in prison for a brief piece of performance art protesting the Putin regime in a Russian Orthodox Church. Amnesty International is mounting a campaign for their release, and Yoko Ono and  Madonna have come out in their support. Originally released without charge, three members of Pussy Riot were rearrested and put on trial after their video went viral on YouTube.

Pussy Riot

All of this brings to mind another Russian’s critique of the Church and the State. Michael Bakunin, in addition to criticizing the absurdity of religious belief, argued that the Church and the State worked hand in hand in maintaining the servitude and exploitation of the people. The following excerpts are from his well known essay, The Paris Commune and the Idea of the State, written in 1871 but not published until 1878, after Bakunin’s death in 1876.

Michael Bakunin

Bakunin: Against the Church and State

It is obvious that liberty will never be given to humanity, and that the real interests of society, of all groups, local associations, and individuals who make up society will never be satisfied until there are no longer any states. It is obvious that all the so-called general interests of society, which the State is supposed to represent and which are in reality just a general and constant negation of the true interests of regions, communes, associations, and individuals subject to the State, are a mere abstraction, a fiction, a lie. The State is like a vast slaughterhouse or an enormous cemetery, where all the real aspirations, all the living forces of a country enter generously and happily, in the shadow of that abstraction, to let themselves be slain and buried. And just as no abstraction exists for and by itself, having no legs to sand on, no arms to create with, no stomach to digest the mass of victims delivered to it, it is likewise clear that the celestial or religious abstraction, God, actually represents the very real interests of a class, the clergy, while its terrestrial complement, that political abstraction, the State, represents the no less real interests of the exploiting class which tends to absorb all the others – the bourgeoisie. As the clergy has always been divisive, and nowadays tends to separate men even further into a very powerful and wealthy minority and a sad and rather wretched majority, so likewise the bourgeoisie, with its various social and political organizations in industry, agriculture, banking, and commerce, as well as in all administrative, financial, judiciary, education, police, and military functions of the State tend increasingly to weld all of these into a really dominant oligarchy on the one hand, and on the other hand into an enormous mass of more or less hopeless creatures, defrauded creatures who live in a perpetual illusion, steadily and inevitably pushed down into the proletariat by the irresistible force of the present economic development, and reduced to serving as blind tools of this all-powerful oligarchy.

The abolition of the Church and the State should be the first and indispensable condition for the real enfranchisement of society which can and should reorganize itself not from the top down according to an ideal plan dressed up by wise men or scholars nor by decrees promulgated by some dictatorial power or even by a national assembly elected through universal suffrage. Such a system, as I have already said, would inevitably lead to the creation of a new state and, consequently, to the formation of a ruling aristocracy, that is, an entire class of persons who have nothing in common with the masses. And, of course, this class would exploit and subject the masses, under the pretext of serving the common welfare or saving the State.

The future social organization should be carried out from the bottom up, by the free association or federation of workers, starting with the associations, then going on to the communes, the regions, the nations, and, finally, culminating in a great international and universal federation. It is only then that the true, life-giving social order of liberty and general welfare will come into being, a social order which, far from restricting, will affirm and reconcile the interests of individuals and of society.

It is said that the harmony and universal solidarity of individuals with society can never be attained in practice because their interests, being antagonistic, can never be reconciled. To this objection I reply that if these interest have never as yet come to mutual accord, it was because the State has sacrificed the interests of the majority for the benefit of a privileged minority. That is why this famous incompatibility, this conflict of personal interests with those of society, is nothing but a fraud, a political lie, born of the theological lie which invented the doctrine of original sin in order to dishonor man and destroy his self-respect. The same false idea concerning irreconcilable interests was also fostered by the dreams of metaphysics which, as we know, is close kin to theology. Metaphysics, failing to recognize the social character of human nature, looked upon society as a mechanical and purely artificial aggregate of individuals, suddenly brought together in the name of some formal or secret compact concluded freely or under the influence of a superior power. Before uniting in society, these individuals, endowed with some sort of immortal soul, enjoyed complete liberty, according to the metaphysicians. We are convinced that all the wealth of man’s intellectual, moral, and material development, as well as his apparent independence, is the product of his life in society. Outside society, not only would he not be a free man, he would not even become genuinely human, a being conscious of himself, the only being who thinks and speaks. Only the combination of intelligence and collective labor was able to force man out of that savage and brutish state which constituted his original nature, or rather the starting point for his further development. We are profoundly convinced that the entire life of men – their interests, tendencies, needs, illusions, even stupidities, as well as very bit of violence, injustice, and seemingly voluntary activity – merely represent the result of inevitable societal forces. People cannot reject the idea of mutual independence, nor can they deny the reciprocal influence and uniformity exhibiting the manifestations of external nature.

In nature herself, this marvelous correlation and interdependence of phenomena certainly is not produced without struggle. On the contrary, the harmony of the forces of nature appears only as the result of a continual struggle, which is the real condition of life and of movement. In nature, as in society, order without struggle is death.

If order is natural and possible in the universe, it is only because the universe is not governed according to some pre-imagined system imposed by a supreme will. The theological hypothesis of divine legislation leads to an obvious absurdity, to the negation not only of all order but of nature herself. Natural laws are real only in that they are inherent in nature; that is, they are not established by any authority. These laws are but simple manifestations, or rather continuous variations, of the uniformities constituting what we call ‘nature.’ Human intelligence and its science have observed them, have checked them experimentally, assembled them into a system and called them laws. But nature as such knows no laws. She acts unconsciously; she represents in herself the infinite variety of phenomena which appear and repeat themselves inevitably. This inevitability of action is the reason the universal order can and does exist.

Such an order is also apparent in human society, which seems to have evolved in an allegedly anti natural way but actually is determined by the natural animal’s needs and his capacity for thinking that have contributed a special element to his development – a completely natural element, by the way, in the sense that men, like everything that exists, represent the material product of the union and action of natural forces. This special element is reason, the captivity for generalization and abstraction, thanks to which man is able to project himself in his thought, examining and observing himself like a strange, eternal object. By lifting himself in thought above himself, and above the world around him, he reaches the representation of perfect abstraction, the absolute void. And this absolute is nothing less than his capacity for abstraction, which disdains all that exists and finds its repose in attaining complete negation. This is the ultimate limit of the highest abstraction of the mind; this absolute nothingness is God.

This is the meaning and the historical foundation of every theological doctrine. As they did not understand the nature and the material causes of their own thinking, and did not even grasp the conditions or natural laws underlying such thinking, these early men and early societies had not the slightest suspicion that their absolute notions were simply the result of their own capacity for formulating abstract ideas. Hence they viewed these ideas, drawn from nature, as real objects, next to which nature herself ceased to amount to anything. They began to worship their fictions, their improbably notions of the absolute, and to honor them. But since they felt the need of giving some concrete form to the abstract idea of nothingness or of God, they created the concept of divinity and, furthermore, endowed it with all the qualities and powers, good and evil, which they found only in nature and in society. Such was the origin and historical development of all religions, from fetishism on down to Christianity.

We do not intend to undertake a study of the history of religious, theological, and metaphysical absurdities or to discuss the procession of all the divine incarnations and visions created by centuries of barbarism. We all know that superstition brought disaster and caused rivers of blood and tears to flow. All these revolting aberrations of poor mankind were historical, inevitable stages in the normal growth and evolution of social organizations. Such aberrations engendered the fatal idea, which dominated men’s imagination, that the universe was governed by a supernatural power and will. Centuries came and went, and societies grew accustomed to this idea to such an extent that they finally destroyed any urge toward or capacity to achieve further progress which arose in their midst.

The lust for power of a few individuals originally, and of several social classes later, established slavery and conquest as the dominant principle, and implanted this terrible idea of divinity in the heart of society. Thereafter no society was viewed as feasible without these two institutions, the Church and the State, at its base. These two social scourges are defended by all their doctrinaire apologists.

No sooner did these institutions appear in the world than two ruling classes – the priests and the aristocrats – promptly organized themselves and lost no time in indoctrinating the enslaved people with the idea of the utility, indispensability, and sacredness of the Church and of the State.

Michael Bakunin, 1871

Published by Black Rose Books

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