Montréal Contre-information
Montréal Contre-information
Montréal Contre-information

mtlcounter-info

Apr 242013
 

From Crimethinc

This is the first of a two part series; for an analysis of the events described herein,
read While the Iron Is Hot: Anarchist Analysis of the Revolt in Québec

In February 2012, as the Occupy movement tapered off, a strike broke out against austerity measures in the Québécois higher education system. Prevented from occupying buildings as it had in 2005, the student movement shifted to a strategy of economic disruption: blockading businesses, interrupting conferences and tourist events, and spreading chaos in the streets. At its peak, the resulting unrest surpassed any protest movement in North America for a generation.

In this comprehensive report, we chart the strike action by action, from its awkward beginnings through the high point of the revolt and the emergency measures with which the government attempted to suppress it. At each stage in its development, we explore why the strike assumed the forms it did, and analyze the forces competing to push it forward, suppress it, or coopt it. Like the Oakland port blockade of November 2, 2011, the strike suggests a path forward out of the strategic impasse resulting from the Occupy evictions; it also demonstrates that building a capacity for confrontation is an infrastructural project, no less so than any community institution.

Cast of Characters / Glossary of Terms

The CÉGEP system is composed of every collège d’enseignement général et professionel, or cégep, in the province of Québec. Most Québécois students enter these schools at age seventeen, at the same time that students elsewhere in North America would be entering the twelfth grade. There are two main options at cégep: pre-university programs, which usually last two years, and vocational training programs which usually last three years and provide students with some kind of trade certificate at the end. For anarchists, the most interesting characteristic of cégeps is that they are full of teenagers who aren’t yet quite as jaded as their older peers, and understand that criminal records before the age of eighteen are less serious.

FÉCQ, the Federation of Québécois College (i.e., Cégep) Students, and FÉUQ, the Federation of Québécois University Students, are two separate student federations that represent most students in the province of Québec. Although they represent different demographics, their politics and internal structures are very similar.

ASSÉ, the Association for a Syndical Student Solidarity, is the other student federation in Québec, representing students at both cégeps and universities. Unlike its counterparts FÉCQ and FÉUQ, the raison d’être of ASSÉ is to achieve free and universally accessible education in the province. Its analysis has always been feminist and anti-neoliberal, but not anti-capitalist.

Immediately before the student strike of 2005 began, ASSÉ and several unaffiliated student associations formed a larger coalition to facilitate organizing. This was CASSÉÉ, the “enlarged coalition of ASSÉ,” whose name rhymed with the French adjective for “dead broke” as well as the verb “to break.” CASSÉÉ was dissolved after the 2005 strike ended.

A new coalition was formed for the 2012 strike, called CLASSE—the “large coalition of ASSÉ,” whose name may reference either classes at a school or class relations.

CLAC, the Convergence of Anti-Capitalist Struggles, is an organization with a long history in Montréal. Besides organizing the anti-capitalist May Day demonstrations for the last three years, it was involved in the Montréal side of organizing against both the FTAA summit in Québec City in 2001 and the G20 summit in Toronto in 2010.

CRÉPUQ, the Conference of Québécois University Rectors and Principals, is an organization intended to represent the interests of university administrations across Québec. Its main offices are housed in downtown Montréal’s Loto-Québec Building.

Québecor is a media and communications corporation that owns—among other things—the right-wing Journal de Montréal and Journal de Québec newspapers and the Sun News Network, an English-language television channel that could be considered the Canadian equivalent of Fox News.

Hydro-Québec is Québec’s state-run hydroelectric corporation.

The SPVM is Montréal’s municipal police force, whereas the SQ—the Sûreté du Québec, literally “the safety of Québec”—is the provincial police force.

The word “casserole” usually refers to a stove pot in French, but in May of 2012, it became an adjective that was appended to the word manifestation or manif in order to indicate something new: a demonstration in which people march in the streets banging pots and pans. In Montréal English, this is referred to as a casserole demo or simply a casserole.

Blocking entry to class is arguably what distinguishes a student strike from a student boycott. Both the media and those anti-strike students who find themselves trying to talk their way through a hard picket often try to explain things to militants: “You see, you’re confused about what you’re doing. This is a boycott, and because it’s a boycott, other students shouldn’t be prevented from going to class and professors shouldn’t be prevented from teaching.” The usual argument is that students are consumers, not workers; they are not withdrawing services, but refusing to use a product that they have already bought. This is deceptive. Universities are social factories; they produce the specially trained workers—not just skilled, but also disciplined and able to follow orders—that the capitalist economy of Québec needs to function. At the moment, they are actually producing too many trained workers, and so production needs to be ramped down. This threatens many people whose survival, or at least their quality of life, is currently tied to this system. One of the best ways to fight back is cease all production, to stop any part of the factory from functioning.

Some labor unions, while supporting the strike to a greater or lesser degree, insist that only labor unions can legally go on strike; therefore, what students in Québec have been doing is a boycott. Of course, there was a time when anything that could be called a strike was strictly illegal. The militancy of the labor movement was what encouraged states to recuperate hierarchical unions into the ruling order and grant the right to engage in limited strike actions under certain conditions.

Background: Prehistory of the 2012 Strike

Ancient history: 2005.

The Liberal government had made the decision to turn most of the bursaries in the “loans and bursaries” student financial aid program into loans that would have to be repaid. All the major student federations, from the reformist FÉCQ and FÉUQ to the “combat syndicalist” ASSÉ, opposed the reforms.

The strike started February 21, when the anthropology students’ association at the Université de Montréal—a member of CASSÉÉ—approved a strike mandate. Things really began three days later, on February 24, when more than 30,000 members of CASSÉÉ entered the strike. FÉCQ and FÉUQ called for strikes on March 4 and March 9 respectively, and by March 15, there were over 100,000 students on strike across the province.

The strike, which lasted a month and a half, was the longest and most disruptive up to that point in Québec’s history. There were numerous manif-actions over the course of the strike: blockades of bridges, blockades of the port and the casino, sabotage of gas stations, disruptions of underground shopping centers. There were also confrontational demonstrations involving attacks on police and private property. For the government, the strike’s negative effect on the economy became more significant than the savings that might have been derived from cutting bursaries.

The government eventually chose to negotiate with “the students”—meaning the leaders of FÉCQ and FÉUQ, not CASSÉÉ. Unlike the 2012 strike, in 2005 the reformist federations represented the majority of striking students, and the leaders of those organizations were happy to return to class as soon as the government withdrew its reforms. To be clear: they backed down precisely when the government was in a position of profound weakness, missing the opportunity to mount the pressure further and secure greater concessions. Militants associated with CASSÉÉ denounced the leaders of FÉCQ and FÉUQ as traitors; during one infamous action, they released rats into FÉUQ’s offices. Yet isolated in the face of intensifying police repression, CASSÉÉ could not continue striking for long; it was soon forced to disband.


For some, 2005 was the year school ended and the strike began.

2005 was the first year that the student movement used the symbol of the red square, indicating that students were “squarely in the red”—an expression that works as well in French as in English. Without acknowledging its origins, the students appropriated this symbol from the direct action-oriented anti-homelessness movement that had been quite powerful in Montréal just a few years earlier. On March 30, 2005, some militants hung a giant red square from the giant cross on Mount Royal that overlooks the city; this became a lasting image of the strike.

November 2007.

Tuition had been unfrozen. University enrollment cost Québécois students $100 more than the year previous.

In an effort to begin a longer-lasting unlimited general strike in 2008, general assemblies at a few isolated schools across Québec—mostly associated with ASSÉ—obtained strike mandates for November 12, 13, and 14. Hard pickets were organized, including one at Dawson College, the first anglophone school ever to participate in a student strike. There was also an occupation at Cégep du Vieux Montréal, brutally repressed by the police in an event remembered as “the Tuesday of the batons.” Because of the repression, efforts to block entry to classes were generally ineffectual.

There was no strike in 2008. The movement was disorganized. Tuition increased by another $100 the following year for Québécois students; the hikes continued for the specified amount of time, ending with the 2011/12 school year.

December 6, 2010.

The Liberal government in power since 2003 met in Québec City with representatives of CRÉPUQ and the three student federations. Busloads of students arrived from across Québec to demonstrate outside the summit, especially from Montréal. Inside, the government and CRÉPUQ confirmed to the student representatives that, beginning in the 2012/13 school year, tuition would increase by $325 each year for five years; they insisted that the decision had already been made and there was no alternative. This prompted the student representatives to walk out, after which a motley group of anarchists, party communists, and other militants attempted to get in: they infiltrated the building, spray painted walls, and attempted to build barricades and break down the doors of the conference room before Québec City police chased them out.

Better than nothing, but no repeat of the siege of Millbank Tower in London, England, less than a month before.

March 12, 2011.

The Alliance sociale—a coalition of seven labor unions plus FÉCQ and FÉUQ—called for a demonstration on March 12, 2011 to demand an “equitable budget.” In a callout for an anti-capitalist contingent, anarchists denounced this organization, its rhetoric—particularly its appeals to the middle class—and its shortsighted strategy of trying to replace one gang of politicians with another. When the day actually came, twelve people wearing black were identified to the police as troublemakers by union peace marshals; they were arrested before the demo could begin, charged with criminal conspiracy and possession of weapons, and given non-association conditions with one another. The conspiracy charges were quickly dropped.

A spontaneous solidarity demonstration was called for that night; mostly anarchists showed up, and there were clashes with police. One popular slogan that night was LE 15 MARS, LA VENGEANCE (“March 15, REVENGE!”), referring to the annual anti-police demonstration a few days later. Unfortunately, the anti-police demo on March 15 was shut down after only forty-five minutes.

Further events in March 2011.

On March 24, the finance minister’s Montréal offices were briefly occupied, and a disruptive march spontaneously followed. A week later, on March 31, during a “national” demonstration called by all three student associations, militants associated with ASSÉ occupied the offices of CRÉPUQ in the Loto-Québec building on rue Sherbrooke, with some anarchists participating. The occupiers quickly negotiated with the police to be let out of the building, but people remained congregated in front of it and refused to disperse until the police used flash-bang grenades.

These clashes were indecisive and at the time it was unclear what strategy was behind them. Yet they showed that some participants in the student movement were willing to interfere with business as usual.

Suddenly, Occupy Montréal.

Shortly after Occupy Wall Street failed to occupy Wall Street on September 17, people in Montréal—like others around North America—organized their own spinoff. Rather than building momentum for a strike, many people shifted their energy into Occupy (or Occupons) Montréal, a movement that quickly took on many problematic characteristics. These included strict pacifism, fetishizing the general assembly, and accommodating the participation of a nationalist militia that serves as a place for citizenists[1] and white supremacists to recruit new members. Whereas established anarchist scenes elsewhere in North America at least tried to engage with the local manifestations of the Occupy phenomenon, anarchist engagement with Occupy Montréal didn’t last long at all.

While others were laboring to challenge the widespread notion that nonviolence offered a viable strategy for an anti-austerity movement, Occupy Montréal gave this fallacy a renewed credibility. As people sought to identify the specific ways that capitalist exploitation was intensifying in Montréal, Occupy Montréal embraced a simplified analysis needlessly imported from the United States. When militants were strategizing about occupying something, Occupy Montréal had the unfortunate effect of making many people shy away from that word lest they be associated with the 99% rhetoric.

No matter the richness of Montréal’s own traditions of resistance—they couldn’t compete with a mass-produced cookie-cutter protest culture imported from south of the border.

November 10, 2011.

During summer 2011, FÉCQ, FÉUQ, and ASSÉ agreed to present an ultimatum to the government on November 10: concede to our demands or we strike. A staggering amount of movement resources was poured into promoting this ultimately pacifying demo. The involvement of FÉCQ and FÉUQ was controversial among more radical students, on account of their betrayal of the 2005 strike.

The day started with pickets at several schools. Some of these, especially on anglophone campuses like Concordia and Dawson College, were “soft” pickets that didn’t attempt to block entry, while others were “hard”—although not always effective, as at UQÀM, where many workers and students were able to slip past the pickets into the school.

The demonstration started in the afternoon, with several contingents from the universities and cégeps in the downtown area converging on avenue McGill College. The demo marched around downtown for a long time, and when it finally returned to McGill College, there was a confrontation at Jean Charest’s Montréal offices in which one militant was arrested; this was partially the fault of demo organizers associated with FÉUQ, who sabotaged efforts to attack the building. Several others were arrested nearby at an occupation of McGill University’s administration building. Once again, the organizers of the demo, this time including ASSÉ militants, sabotaged the efforts of those who wanted to announce to the crowd of what was happening close by. The organizers insisted that it was time for students to get back to their buses, willfully ignoring the fact that a large portion of the crowd was from Montréal.


November 10, 2011: riot police enter McGill campus for the first time in 42 years.

The confrontation at McGill’s administration building.

Fewer people would have been in the streets if November 10 had been explained as a day of confrontation, like the recent actions in defense of education in Italy, Greece, Chile, and even England. But how useful were the additional participants, if the result was a passive demonstration that the government could ignore? Even if we consider it desirable to present ultimatums to the government, wouldn’t it have been more persuasive to deliver that threat by doing something and threatening to keep on doing it?

February 13, 2012.

The November 10 ultimatum had been ignored—so the strike began. Two departments at Université Laval and one department at UQÀM voted to go on strike and join CLASSE. From this point on, the number of students on strike increased every day for about a month and a half.

 

February 17: The Occupation of Cégep du Vieux Montréal

On February 17, 2012, the students of Cégep du Vieux Montréal voted to go on strike and join CLASSE. The school administration had already stated that, in the event of a successful strike vote, they would close the building and prevent the school from being occupied as had happened in 2005 and, briefly, in 2007. The strike vote took place online, but as soon as the results were announced, students voted in a general assembly—held in the cégep’s cafeteria—to occupy the building. It is possible that, in the course of this discussion, it was agreed that barricades should be built; it is also possible that the possibility of doing so was merely discussed. In any case, some people began building them while others called for people to show up from other schools, and still others continued talking in the general assembly.

The brief occupation of Cégep du Vieux exemplified the negative influence of Occupy on the opening phase of the student strike. The general assembly has a long-established place in most francophone schools; in this case, a sizeable proportion of the participants treated it as an end unto itself, rather than as a tool unto an end. As more militants and police arrived at the school, the assembly continued, discussing questions less and less relevant to the situation at hand. Furthermore, the participants showed themselves to be completely out of touch with reality—exemplified by their continuing to discuss whether to endorse barricading the building even as others were already doing so.


A barricade on the escalators leading from the second floor to
the third floor during the Cégep du Vieux occupation.

Many students of the cégep, opposing the strike or simply dismissive of outside help, went around bothering people—particularly anglophones, especially those less capable in the French language—about what they were doing in “notre école.” Those building barricades were threatened and provoked, although no actual fights broke out. Elsewhere, others vigorously argued with “outsiders” and “troublemakers” who had equipped themselves with fire extinguishers in preparation for the eventual police siege, ultimately frustrating those people enough that they decided to leave. Others used the fire extinguishers anyway, but by that time, many people had left the premises with a sense of how badly things were going to end. There had been a call for general participation, but this was immaterial for an angry minority that probably didn’t want anyone getting unruly but found it easiest to attack those who couldn’t speak French or who weren’t studying at that particular institution.

There was no plan for the occupation, and while it’s not certain that it could have been held successfully if there had been a plan, the lack of preparation didn’t help. Many people had very little sense of the layout of the building, which is built onto the side of a large hill, giving the police the option to enter from one of the higher floors and progress downwards to the lobby where the general assembly and the bulk of occupiers had eventually moved. Certain militants started building tall barricades on the front steps and additional ones on higher floors. Other people drank and partied.

Throughout the occupation, no one took action to evict the school’s security guards, who were allowed to roam freely, impotent to stop what was going on but collecting evidence that was used in criminal proceedings later. For the most part, cameras were not sabotaged, nor even covered up. One particular person filmed everything, evidently with good intentions, but the police later confiscated his camera and used his footage as additional evidence. These failures to act, failures to think, and failures to tell people Stop fucking filming, tabernak de câlisse! cost dearly, as the subsequent police investigation turned up lots of evidence against those who had committed “acts of mischief” during the night.


Despite a dangerously permissive attitude to surveillance during the Cégep du Vieux occupation, at least one camera got what it deserved.

The occupation lasted nine short hours altogether. A small group of students who had locked themselves in a classroom were the last militants in the building.

The brief occupation of Cégep du Vieux was the only attempt at a lasting occupation of a university or cégep building during the entire strike, and its failure had major ramifications.

In contrast to 2005, when many buildings were occupied, the police and the university administrators immediately sent the message that lasting occupations would not be tolerated. This is what forced people to take the streets day after day, making the 2012 strike more visible and disruptive than the previous one.

March 7–15: Things Heat Up

Two and a half weeks since the beginning of the strike, March 7 marked a turning point. By this time, there had already been many demonstrations and a few blockades of critical infrastructure, such as the blockade of the Jacques-Cartier bridge on February 23. Thus far in 2012, the SPVM had refrained from using flashbang grenades or tear gas to repress students, deeming batons and pepper spray sufficient. By March 7, it was high time for them to escalate tactics; it was a little surprising that they hadn’t already.

The day reprised the events of March 31, 2011. As that day, the crowd converged on rue Sherbrooke in front of the Loto-Québec building, although this time, no one had infiltrated the CRÉPUQ offices. The intention, apparently, was simply to walk in and occupy the building. The crowd also dragged metal fencing to the area from elsewhere and used it to create barricades on rue Sherbrooke, a major downtown thoroughfare. Riot police attacked these barricades and went on to attack the crowd with pepper spray and batons, arresting a few people in the process. The crowd didn’t disperse, and at that point flashbang grenades were used to get them running. Shrapnel from one of these hit one participant, Francis Grenier, in the face. Glass from the sunglasses he was wearing was forced into his right eye, permanently disabling him.

If this had just been a moment when a crowd realized that cops weren’t their friends—yet another incident in which police maimed someone without facing any consequences—it wouldn’t have been particularly significant for anyone except for the people affected. But things played out differently.

An Occupy-style assembly was called for Berri Square that night, with the organizers appealing for calm and promising people a chance to “express their indignation.” Instead, when people gathered, angry militants who wanted nothing to do with the organizers’ pacifying rhetoric told them to shut the fuck up. This small group of instigators, the most vocal element in the crowd, called for the crowd to take the streets; most followed them. In the course of the subsequent demonstration, projectiles were thrown at police officers, police cruisers parked at a substation on boulevard Réné-Lévesque were vandalized, and—in a truly epic moment—people used crowd control barriers as battering rams against the front doors of the SPVM headquarters while the police nearby were still scrambling to put on their riot gear. Sadly, it was the peace police who wrested the barriers from the hands of the indignéEs, who were evidently not expressing their indignation in an appropriately passive manner in the eyes of the assembly organizers.

One of the prominent chants that night was LE 15 MARS, LA VENGEANCE. This had first been chanted a year previous, on the night of March 12, 2011. The implication was that the police would pay for their abuses at the upcoming annual March 15 anti-police demo. In 2011, this hadn’t occurred; 2012, on the other hand, saw the largest demonstration in the history of the event.

In the week between March 7 and March 15, three developments paved the way for this. Anarchists fliered and postered aggressively for the March 15 demo. In addition, there was a crucial development in the political development of CLASSE, followed immediately by a very interesting day and night in the streets.

In stark contrast to FÉCQ and FÉUQ, every decision CLASSE makes as an organization is determined in a directly democratic fashion. Since February, delegates from CLASSE’s constituent student associations plus independent activists have physically met for two days of decision-making each and every weekend; this is called a congress. Whatever the problems of direct democracy, the decisions that emerge from these congresses illustrate clearly enough the attitudes and political consciousness of those in attendance. On March 11, the second day of a congress held in Montréal, CLASSE’s members voted to endorse the March 15 anti-police demo and encourage militants to attend in large numbers. This was unprecedented in the history of the student movement—CASSÉÉ’s congress had firmly rejected the idea during the 2005 strike—and it had a tremendous impact on the streets.


This is what direct democracy looks like.

Meanwhile, the social struggles committee of CLASSE organized a demo for March 13 connecting the struggle against austerity and neoliberalism—but not capitalism—in Québec to similar struggles in Greece, Spain, Chile, and Colombia. Outside the skyscraper that apparently houses the Colombian consulate in Montréal, a small group of black bloc militants fought police and spray painted a police car. A fight ensued between pacifists and militants who had come prepared for a confrontation. Images of this were broadcast throughout the media and used to highlight “divisions” in the student movement, or as proof that anarchists had “infiltrated” it. At this time, most sections of the mainstream media in Québec were trying to portray some students as legitimate and others as violent. This strategy changed later, when the entire movement was demonized and only “the 60% of students who oppose the strike and are quietly attending classes” were lauded.

That evening had been announced as Unlimited Creation Night at the Pavillon Hubert-Aquin on UQÀM’s main campus. Militants at that school had called for participants in the movement, as well as the general population, to “come democratize art in the larger sense”—whatever that means. Although the propaganda was intentionally vague and surreal, it was clear that a university building was going to be occupied and used for more creative purposes than normal.

Not surprisingly, the school administration did not want this event to occur. In the days leading up to it, a small notice on the front page of the UQÀM website declared: “There is no event by the name of Unlimited Creation Night organized by students at UQÀM on March 13, no matter where the information comes from.” On the day itself, Pavillon Hubert-Aquin—with its large courtyard and ample space—was closed and guarded by school security, and the few organizers and other militants who showed up at the beginning of the evening were neither willing nor prepared to break in. However, the administration had left another building open.

Pavillon J.-A.-DeSève, just next to Hubert-Aquin, was a less desirable space, but a giant party erupted in it and lasted long into the night. Furniture plundered from the building was placed in the street, free food was served from the lobby, and people started passing around alcohol and other intoxicants. The “democratizers of art in the larger sense” ran down corridors with paint rollers, graffiti blossomed in the area around the building, and participants sang anti-cop songs; it ended with an impromptu late-night march through city streets that saw attacks on police cars and widespread vandalism, before the participants escaped into the métro, smashing surveillance cameras.

All of this had a joyous tone very different from the so-called “festivity” of the average passive march. In addition to fleur-de-lysé flags and vapid rhetoric about democracy, such marches are usually depressing for anarchists because young, able-bodied people are cheering and having all the appearances of a good time when they have absolutely nothing to celebrate: they are hurtling towards impoverishment without doing anything to resist. On Unlimited Creation Night, people created something new and enjoyable, something worth defending and replicating—something that the state would do everything it could to snuff out as soon as it had the chance. The unlikeliness of the event, and its unexpected success, were worth celebrating in and of themselves.

This last aspect marks March 13 as very different from the events at Cégep du Vieux a few weeks previous. In the earlier occupation, the prevailing attitude—or at least the most obnoxiously visible one—had been that the occupation’s only purpose was to put pressure on the administration and the government. Here, the occupation offered a glimpse of a different way of relating to each other and the urban environment.

This brings us to March 15. Since 1997, March 15 has been designated International Day Against Police Brutality, although Montréal is the only city where it has been consistently observed. The demonstration typically attracts a lot of youth—chiefly homeless kids from downtown and Hochelaga or black and Arab youth from across the city—as well as the usual anarchists, Maoists, and other militants, many of whom are prepared to fight the police. The demonstrations of 2010 and 2011 had been muzzled by an overwhelming police presence, pre-emptive arrests of organizers in the Collective Opposed to Police Brutality, and those organizers’ poor choices of routes and starting locations.

This trend was completely reversed in 2012. With CLASSE endorsing the march, the numbers converging at Berri Square far exceeded anything from the past few years. Although, after they were attacked, the police were still able to split the crowd, this did not disperse the demonstration. Instead, for the first time in the strike, several rowdy crowds roamed different parts of downtown and the police were completely unable to control the situation. Condominiums, police vehicles, and corporate stores were attacked, graffiti bloomed everywhere, and some people even managed to loot a Future Shop.


Shocked pacifist in background: “MADAME AND/OR MONSIEUR,
what are you doing to my peaceful student movement!?”


Upon attacking a street fighter engaged in property destruction,
a vigilante is himself attacked.


Gathering projectiles.


One Molotov cocktail was thrown—the first in the course of the strike.


Posing: who wouldn’t?

Police de Montréal, milice du Capital.

It was not surprising that March 15 was confrontational; it’s always confrontational, if not always successfully confrontational. There was no reason to think that this would change the character of the strike—and for at least a few weeks, it didn’t. However, a much larger group of people attended than in previous years, and as in the resistance to the G20 summit in Toronto in 2010, they learned firsthand that those who fought back had a much better chance of escaping. The mass arrest—accounting for about 100 of the 226 arrested—that took place late in the evening near the Berri-UQÀM métro station targeted almost entirely people insisting on their right to demonstrate peacefully, long after the SPVM had declared the demonstration an unlawful assembly.

Having more people in the streets helped those who came to fight the police; even if most people weren’t doing anything, this caused significant logistical problems for officers who were doing all they could to get people to disperse or at least return to the sidewalks. The unsettlingly warm weather was also a boon. Unfortunately, as in previous years, no one made an effort to forge lasting connections with the youth who always come out in large numbers on March 15 but rarely attend other demonstrations. There’s little evidence that the most marginalized people in the city have seen the strike as relevant to them.

March 26 to April 19: Week(s) of Economic Disruption

In early March, CLASSE had agreed with FÉCQ and FÉUQ that another “national” demonstration in the same style as November 10, 2011 would occur on March 22, issuing a further ultimatum to the government: this time, if you don’t concede to our demands, we are going to begin a concerted campaign of economic disruption. Once again, instead of threatening economic disruption by demonstrating what the movement could do to that end, the CLASSE strategy was geared towards winning over public opinion via the mass media. This is certainly important, but should not be prioritized over actually building collective power.

Anarchists attempted to organize a blockade of Montréal’s port in order to give the day a confrontational aspect. Without the institutional support provided to the passive demonstration downtown, however, this wasn’t as successful as hoped.


March 22, 2012.

As anarchists anticipated, the government ignored one of the largest demonstrations that had ever taken place in the history of the Canadian state up to that point, with more than 200,000 people in the streets of Montréal. As hesitant as CLASSE’s congress had been to support economic disruption, this drove almost all the members of the coalition to embrace the notion that the time is now. CLASSE threw itself into the project of halting the functioning of the capitalist economy in Montréal, Québec’s economic engine. It went from simply promoting disruptive manif-actions on its website, most of which were organized by particular student associations or by informal groups, to organizing these actions itself. On Monday, March 26, the first semaine de la perturbation économique started. Many more followed.


Another image from March 22: “The strike starts today.” An inaccurate statement, but CLASSE’s concerted campaign of economic disruption started soon after.

The CLASSE-organized manif-actions brought huge numbers of people to the streets, but at other manif-actions—smaller ones organized autonomously of CLASSE with fewer movement resources dedicated to them—the numbers were also significantly boosted. Trickle-down economics is bunk, but the trickle-down effect seems to work in popular revolts.

Before getting into how things played out, let’s acknowledge all the manif-actions that had already been happening. ASSÉ militants had organized several manif-actions in the 2010–11 school year; its political culture—which was largely diluted by incorporating less militant student associations into CLASSE—was heavily oriented towards direct action. In 2012, student associations that had been members of ASSÉ before 2012 independently organized several demonstrations and actions in February: a march on Autoroute 40, an attempt to shut down the Centre du commerce mondiale, and a blockade of the Jacques-Cartier bridge. These were not all small affairs, though they were smaller than some of the huge actions that followed in April 2012.

The defining characteristic of the manif-actions of the 2012 strike was that they began very early in the morning, usually between 5:30 am and 9 am, but most often at 7 or 7:30. Their usual purpose was to disrupt the workday, either by delaying commuters trying to get to work or by preventing them from entering their workplaces when they arrived. There were many variations on these general themes. Once CLASSE called for economic disruption, there were suddenly a lot more early morning actions: many more people were getting up to participate in them, and space opened up for people to plan their own efforts.

Between March 26 and April 19, there were literally dozens of actions. The head offices of the SAQ, the state liquor distribution corporation, were blocked on March 27, and its Montréal distribution center was blocked on April 5. The port of Montréal was blocked for the second time in a week, and much more successfully than before, on March 28; thanks to greater numbers, reaching at least a thousand by the time militants reached their destination, the police did not move in for over two hours. There were further blockades on April 5 and April 10.

Militants at the port on March 28.

On March 29, four different marches—each color-coded to represent a different line in Montréal’s metro—started at Square Phillips and roamed around different parts of downtown as part of a demonstration called the Grande Mascarade. Endorsed by CLASSE and organized with the coalition’s logistical support, all participants were encouraged to wear masks. The reason was explicitly stated: to normalize the practice of remaining anonymous in the face of the repressive police apparatus. One participant was quoted as saying that the organizers of the demo were “not calling for violence, but if people do it, that’s why we’re in the streets, it’s for that that we are on strike. It’s to create the opportune moment.”


The orange and yellow banners of March 29. Each banner was themed differently.


A map of the itineraries followed by the four marches on March 29.

Some militants did take advantage of the moment created by the Grande Mascarade to engage in acts of vandalism, but not many. Three people were arrested and charged with mischief, accused of being responsible for everything that had happened during the day; one of these was Emma Strople, who was later singled out for persecution by the police and the judiciary. Undercovers were instrumental in these arrests.

National Bank, the only Canadian bank headquartered in Montréal, was targeted repeatedly during this period. On April 4, their shareholders’ meeting at the Queen Elizabeth Hotel was disrupted, resulting in the first mass arrests on the Island of Montréal since the evening of March 15: over 70 people altogether. On April 11, when a different demonstration with a different target set out from Square Victoria every hour for twelve hours, blockading National Bank’s headquarters was the first action of the day. It lasted a little over an hour. At the northeast corner of the building, businesspeople physically attacked militants and were beaten in return, until the police finally moved in with pepper spray. April 11’s morning blockade was probably the most successful of any action in the “skyscraper blockade” genre.


Blocking a car from entering the parking garage at National Bank on April 11.

Simultaneously, another manif-action—called by the student associations of several cégeps in northern Montréal and the suburb of Laval—interfered with morning commuter traffic by blocking the Viau Bridge, one of the links between the Island of Montréal and the Island of Jesus, for over an hour. Later on that day, demos departed from Square Victoria every hour, some of them causing further disruption. Militants ran through La Baie, a large department store, causing chaos, around noon, and in the afternoon, there were physical confrontations with security as demonstrators attempted to blockade the headquarters of Québecor and—later again—the Montréal offices of CIBC, another bank.

The events of April 11, mostly focused on National Bank in the morning.

With enthusiastic outside support, militants based at Concordia University organized an ambitious action for the morning of April 13: the blockade of Concordia’s Hall Building during the second day of exams. In a qualitative break from anglophone Concordia’s response to every other student strike in the history of Québec, some departments there had gone on strike and there had been a number of small actions at the school—though compared to what had happened at francophone schools, the strike was still a failure there. The April 13 blockade failed when students who were eager to take their exams poured coffee on the tiled floor beneath the militants blocking the tunnel between the métro station and the Hall Building—and, on the count of three, charged and breached the human wall. The police did nothing until militants decided to take the streets, at which point they broke out the pepper spray.

On April 19, a morning manif-action billed as ON SHUTDOWN LE CENTRE-VILLE (“we are shutting down downtown”) started at Square Phillips, immediately breaking into two contingents. One proceeded to the Canadian Imperial Bank of Commerce’s Montréal offices and blockaded them to prevent employees from entering; the other remained mobile, wandering around downtown to cause chaos and distract the police. Eventually, the mobile contingent joined the blockaders; they were finally forced to disperse from the building by the police. People kicked the cars belonging to civilians who tried to drive through crowds, a practice that became common even in very passive demos, since it is widely understood that motorists can hurt people.


A human blockade at the CIBC tower. The banner reads: “The state ignores our cries. FÉCQ and FÉUQ appropriate them. Students against the sexist tuition hike!”

In addition to mass actions like these, there were attacks on the economy that only required a small number of people, as well as attacks that could be considered less economic than political in their targeting. The latter continued after the movement shifted its attention from early-morning manif-actions towards a practice of marching in the streets every night. We can place the sacking of the education minister’s offices in this latter category: buses of militants unloaded at Line Beauchamp’s offices in the north of Montréal and proceeded to storm the building and destroy everything, leaving the employees frightened. The Battle of Victo on May 4, discussed below, in which the provincial Liberal Party’s annual convention was targeted, is another example of political targeting.

Perhaps the most significant economic attacks were the ones that targeted the métro system during the morning rush hour. On April 16, bags of bricks were left on the rails at locations around the city, causing chaos. This happened again on April 25 when two smoke bombs went off on different lines, and then another smoke bomb went off in Complexe Desjardins, a shopping center home to many business offices. On May 10, there was much greater chaos as a result of four smoke bombs going off in some of the city’s major métro stations. Those who are now facing criminal charges for that action will be the first in history to be charged with a certain provision in Canada’s post–9/11 anti-terrorism legislation that forbids anyone from committing a terrorist hoax, defined as the creation of a situation in which it is reasonable for people to believe that terrorism is occurring or is about to occur.

Other attacks appeared less strategic, taken individually—graffiti, window breaking, nocturnal attacks on parked police vehicles—but together created an atmosphere of tension. Such attacks always occur in Montréal, but they increased in volume after the beginning of the strike. On the night of April 15, notably, there was a coordinated attack on four different government ministers’ offices around Montréal, in which windows were broken and unignited Molotov cocktails were supposedly left inside the buildings “as a threat,” although the logic behind such a threat is opaque. Other targets included SNC-Lavalin, the engineering firm that built the security fence in Toronto during the G20 summit, and the offices of Le Journal de Montréal.


Gallons of red paint on the Montréal offices of the Ministry
of Education, Leisure, and Sports in the early morning of April 1.


The aftermath of an attack on a government minister’s
Montréal office on the night of April 15.


The offices of SNC Lavalin early in the morning on April 22.


The offices of the Journal de Montréal were attacked the very next night.

These and many other actions could not have become as militant as they did outside of the context of manif-actions happening all the time, far more often than this best-of-the-strike list can portray.

April 20–22: Plan Nord, Plan Mort

In spring 2011, Charest unveiled a new marketing campaign and a plank for getting him and his party re-elected: Plan Nord. There was a flurry of attention in the media about “one of the biggest social and environmental projects in our time,” as the government website described it; propaganda posters began appearing in the métro explaining how the plan would create jobs and bring prosperity to Québec. Anarchists were concerned, but at first it was unclear how to organize against the project.

Of course, Plan Nord is not a substantive thing in itself. It is simply the way that the government of Québec has chosen to brand its recently accelerated efforts to colonize the Labrador Peninsula, dispossess its indigenous inhabitants of their land and resources, use those resources to generate quick money, and restore confidence in the future of Québéc’s troubled capitalist economy. The south of Québec has been colonized and exploited more thoroughly, and now this area is unproductive in comparison to other advanced capitalist economies of similar size. But there is no substantive difference between what is happening in “the north” versus “the south”; it’s simply a matter of progression, with the development of the former lagging behind that of the latter for a variety of reasons. From the perspective of capitalists, it makes sense to identify potentially profitable areas that are not yet being exploited as efficiently as they could be—so the only real policy aspect of Plan Nord is a commitment by the government to begin fixing this situation in earnest, with certain objectives twenty-five years down the line. The rest is marketing and propaganda.

In the Labrador Peninsula, the Québécois government will allow forests to be clear-cut, rivers to be dammed, and open-pit mines to be carved into the land, including uranium mines. An influx of workers will result in a population boom; there will be new housing in many northern towns, and probably many new towns altogether. There is even talk of constructing a deep-water port on Ungava Bay to take advantage of the Arctic Ocean’s new opening to seaborne trade. To connect all these new mines, clear-cuts, and settlements, new highways will slice across the land.

Many such projects are already underway in the north, and were long before the announcement of Plan Nord. For example, Hydro-Québec, the state-owned power corporation, has been building new dams on the Romaine River since 2009 in spite of resistance by the Innu of Uashat mak Mali-Utenam. It also makes no sense to separate development in “the north” from the continuing project of squeezing profits out of “the south.” Among other projects, capitalists would like to see a gold mine dug on Mohawk territory just northwest of Montréal, a new Atlantica-style highway linking Sherbrooke to New Brunswick across the forests of northern Maine, and a massive expansion of fracking all along the Saint Lawrence river valley. There is also the legislative project of loosening environmental protections, which will affect every part of the province. All of these efforts, alongside urban projects like the reconstruction of the Turcot interchange in southwest Montréal, are part of an integrated strategy of developing unproductive areas into productive areas across the entire Québécois territory.

Given that the development that is ongoing everywhere, there are specific reasons the government initiated a media campaign focusing on “the north.”

First, greenwashing. The government promises that 50% of the territory north of the 49th parallel will be protected in perpetuity. For this, Charest has already won praise at the United Nations Conference on Sustainable Development, where he was compared and contrasted favorably with climate criminal and general bogeyman Stephen Harper. Liberal environmentalists, who might have otherwise caused trouble by starting a Facebook group or running an ad in the newspaper, will be satisfied that only half of Québec’s portion of the Labrador Peninsula will be paved or otherwise destroyed. As a result, radical Earth defenders who don’t compromise on these matters will be more easily isolated and smeared as unreasonable. Similarly, the government has emphasized how many indigenous leaders are completely on board and how the creation of “economic opportunities” for indigenous people will help end the “social problems”—caused by colonialism—in their communities. And what could be a nobler goal than ending indigenous poverty?

Second, manifest destiny. The distinct shape of the Labrador Peninsula has often been used as a symbol of national pride, and it is this shape that has become the logo for Plan Nord. It has been a dream of nationalist intellectuals for many years that Québec’s great frontier should be tamed and settled by French-speaking Québécois de souche, both because that would strengthen a Québécois claim to the entire territory in the event of independence from Canada and because it is seen as desirable in itself—even if this project is being undertaken by a federalist government. Instead of the left-wing and social-democratic strains of nationalism currently popular among young people, the development of the north offers a different vision of patriotism for those who would imagine themselves rugged individualists seeking adventure and opportunity: a nationalism that has better things to do than protest in the streets.

Third, inspiring confidence in the Québécois economy. Since spring 2011, the premier has flown around the United States, Europe, and twice to Brazil to present a flashy PowerPoint presentation to potential investors about the enormous wealth that is about to be torn from the ground. Québec has long had a bad reputation in international business circles because of its strong(er) unions, its bureaucracy, its (allegedly greater) corruption and organized crime, its frustrating (albeit widely ignored) language laws, and its (somewhat) restive population. In the context of global financial worry, the Plan Nord campaign emphasizes two points. First, that there is a solid plan to rocket out of Québec’s socialist malaise, and second, that this territory is one of the largest remaining landmasses in the world that has not yet been thoroughly exploited—so there is a lot of cash to be made. The campaign also aims to inspire confidence in Québécois workers who might be concerned about job opportunities in the province.

Before the strike, resistance to Plan Nord had consisted of little more than a few speaking events, less-than-rowdy protests outside conferences and ministerial meetings, pranks pulled on apolitical engineering students, and workshops situating Plan Nord in the context of the continuing colonial processes of Canada and Québec. Once the strike started, this changed. In connection to the students’ struggle against tuition, but looking beyond it, anarchists were able to mobilize significant numbers of people for actions.


On March 5, the SQ dismantle a blockade built by Innu land
defenders on Highway 138 in the Côte-Nord region.


Militants block the entrance to a skyscraper
in downtown Montréal on the morning of April 2.

On March 12, a week after the Sûreté du Québec dismantled a blockade that the Innu of Uashat mak Mali-Utenam had built on Highway 138 to defend their lands around the Romaine River, about two hundred people demonstrated their solidarity in Montréal in front of the headquarters of Hydro-Québec. On April 2, there was a morning manif-action blocking workers from entering a downtown skyscraper housing the offices of Golden Valley Mines, Quebec Lithium, and Canadian Royalties, companies that really have no business existing but which also happen to be heavily involved in the renewed colonization of the north. This action, which caused significant disruption for about an hour, presaged the larger skyscraper blockades that followed.

These actions were part of a growing wave of struggle against Plan Nord, but—along with almost everything else that had happened over the course of the strike up to that point—they were overshadowed by what occurred when Charest decided to bring his well-practiced speech to downtown Montréal at the Salon Plan Nord, a giant job fair and pro-development propaganda festival held on April 20 at the city’s premier convention center, the Palais des congrès.

Four demos were called for April 20: one by No One is Illegal, one by a group of Innu women who were walking to Montréal from the Côte-Nord as a means of protest, one by anarchists (including those who had organized the events of March 12 and April 2), and a fourth—by far the largest—by CLASSE. All four started in the hour before noon, so militants had to choose between which one they wanted to attend. Anarchists largely opted for the smaller, non-CLASSE demos.

When people recount the story of April 20, the No One is Illegal demo is often forgotten. For one thing, it was the smallest of the three confrontational demos; for another, it had a different theme from the others. The participants in the other demonstrations might have opposed Plan Nord because neoliberal governments won’t redistribute natural resource wealth in a properly socialist fashion, because the industrial death machine that is Civilization should be ruthlessly annihilated, or because of some other nuanced analysis regarding present matters—but all of them were going to the same place, to oppose the same policies, and hopefully to get uncomfortably close to the same despicable person. The target of the No One is Illegal demonstration, on the other hand, was an agent of the federal government rather than the provincial one: Jason Kenney, the immigration minister, a racist scumbag certainly deserving of some uncomfortable proximity in his own right.

Kenney was in town to deliver a talk called “Targeted, Fast, and Efficient Immigration Systems with Focus on Jobs and Growth” at the Hilton Bonaventure hotel. He was arguing, essentially, that the demands of the market should be the most important factor determining who can immigrate to Canada. About 100 people were on the steps outside the hotel in a non-confrontational demonstration. There were also two groups of people who intended to cause disruptions inside. The first group, ten to fifteen people, entered the building up to two hours before and waited, disguised as Starbucks customers. The second group arrived shortly before the event was scheduled to begin, brazenly running into the building before security could lock the doors. Both groups converged in the building, fought their way past the security officers in the hotel lobby, and shook the final set of doors off their hinges. They burst through triumphantly, and—to their surprise—found themselves in an empty room.

At this point, they missed the opportunity to overturn tables of expensive food and glassware, but their faces were not concealed and security officers were taking lots of pictures. The police who had been outside watching the demonstration at the steps arrived, but everyone managed to escape to the street. There were no arrests and everything was over by 1 pm, so the participants were able to participate in later events. Later on, once the speech had actually started—much later than planned—other infiltrators with tickets to the event disrupted it.

Meanwhile, the anarchist demonstration started at Square Phillips in central downtown. Four groups were collaborating on it: La Mauvaise Herbe (a green anarchist collective), the Collective Against Civilization, the Anti-Colonial Solidarity Collective, and PASC (Projet accompagnement solidarité Colombie, which organizes locally in solidarity with the struggles of people in Colombia). Whether or not all the members of these groups would describe themselves as anarchists, the discourse around the demonstration was explicitly anti-state, promoting self-determination and autonomous action. Green-and-black flags on bamboo poles were distributed in the crowd.


The anarchist demonstration leaves Square Phillips on April 20.

The original plan for this demonstration, decided long before the CLASSE demo was called for, was to march around downtown delivering speeches at specific locations—buildings housing the offices of corporations involved in mining, construction, and so on—and eventually reach the Palais des congrès where it could divide into a disruptive component and a more child-friendly component. This wasn’t what happened, though. While the demo was still roaming central downtown, participants received calls that there was an urgent need for more people at the Palais des congrès.


Some participants in the CLASSE demonstration.

CLASSE’s demonstration had started at Berri Square and marched directly to the palace to confront Charest, reaching the palace’s eastern side on rue Saint-Urbain. Militants bypassed the line of riot cops at the front door by storming the parking garage. In the palace’s eastern lobby, there was a prolonged confrontation between unarmored cops and demonstrators who were determined to ascend the escalators to the job fair. Eventually, riot cops arrived to push the crowd out of the building and then out of the area altogether. Many had already opted to withdraw before the police charge forced everyone out.

Militants invade the Palais des congrès and fight to enter the job fair.

This was the news that participants in the anarchist demo were receiving from the Palais des congrès. Some of them wanted to cancel the original plan and rush to the palace; others wanted to stick to the planned route, while still others wanted to join the Innu women’s demo outside the headquarters of Hydro-Québec, just up the hill from the palace. This debate, which took place bilingually in the middle of a moving demonstration, went on too long for those who wanted to proceed immediately to the palace; they split off. Shortly thereafter, the organizers announced that the remainder would be going to Hydro-Québec. This meant that both groups were heading in the same direction on parallel streets, with the first group about a block and a half ahead.

At this point, all four demonstrations were converging in roughly the same area, but this was still a very large area containing an enormous number of people. Some demonstrators were closer to the headquarters of Hydro-Québec on boulevard Réné-Lévesque, others on rue Saint-Urbain were in the process of getting chased from the east side of the palace by riot cops, while still others were grappling with unarmored cops and breaking windows at the west side of the palace, at the intersection of rue de Bleury and avenue Viger. At Hydro-Québec, many were pushing to move back down towards the palace, while others argued that people should leave so as not to bring repression upon the Innu elders; meanwhile, the riot police moved down Viger from the east side of the palace to the west side. Coming from the crowd on Réné-Lévesque, from the anarchist demo, and elsewhere, most militants who wanted to fight gravitated towards the intersection of Viger and de Bleury. This location became a continuous flashpoint.

Fighting with the police at the palace’s northwest entrance.


Property destruction on April 20.

Demonstrators tried repeatedly to approach the Palais des congrès, while the police endeavored to prevent this, bloodying the demonstrators in the process. At first, the riot police made several charges, at one point forcing the entire crowd down Viger as far west as Square Victoria. But people kept coming back, and they quickly figured out that they didn’t have to run together in a straight line down the street, but could also escape into the open square southwest of the intersection or to the parking lot on the hill to the northwest. When the police sallied forth too far, they could be themselves surrounded: a whole group of riot officers was briefly encircled and pelted with stones before they used their superior weaponry and armor to force their way out. They could also be injured: during one police attack, two cops were felled by stones and had to be carried away, one appearing to be unconscious and the other suffering from a serious limp. For two hours, people attacked the Palais, ran away, then attacked again.


A riot cop shoots a flare at anti-Charest party crashers.


A street fighter throws a rock on April 20.


A fire hydrant spewing its contents.

Footage of the fighting between the SPVM’s riot cops and street fighters
at the intersection of Viger and de Bleury.

To the surprise of those in the streets, during this entire time, the small platoon of riot police protecting that side of the palace never once received reinforcements. The police were critically understaffed that day. Large numbers of officers were trying to monitor events throughout downtown, but Montréal frequently deploys massive numbers of riot cops to control riotous situations, even as many as three hundred, while this seemed to be about fifty or sixty. The obvious reason is that April 20 came on a Friday, the last day in a long week of manif-actions and passive demos—the police often did not know which would be which, and had to prepare for both—and this week came on the heels of several other weeks like it. The police force as a whole was worn out, not up to its best game. This is why it was on April 20 that the SQ was first called into the streets of Montréal: they were needed to relieve the pressure on the cops in the SPVM.

The events of April 20 showed the growing power of militants in the streets. Many of them had become experienced street fighters over the course of a few weeks; many were enraged after continuous police attacks on their demonstrations and pickets. It was not only pragmatic but also cathartic to attack these forces in return.

The geography helped, too. The Palais des congrès sits at a lower elevation than its surroundings, with a low hill on either side to the north and south. The area is full of tight streets and alleys in which militants in light clothing are more mobile than police, but also large open areas where it is logistically impossible to kettle demonstrators. The parking lot also played an important role: it provided cover from snipers shooting plastic bullets, a refuge in which to duck away from police charges, and a vantage point from which to throw stones. It also appeared that the cops were hesitant to douse the cars parked there in tear gas. Finally, that area of downtown was full of broken stones and debris for making barricades.


A street fighter faces west on avenue Viger, with the parking lot to the left.


The parking lot, full of militants.

The confrontation at this intersection lasted for perhaps two hours. During this time, militants were frequently forced to move from place to place, but they held one location continuously: the intersection of rues Saint-Alexandre and de la Gauchetière, just beyond the top of the parking lot. There were anarchists gathered there at all times. The police never sallied forth that far, and it was out of the line of sight from the palace. Whenever street fighters got separated from their comrades, they could go there to find others they knew.

Even though events felt urgent and fast-paced throughout, in retrospect it might have been useful for some people to hold an impromptu assembly at that intersection to determine whether there were things that could be done to improve the odds for the street fighting. Could supplies have been obtained from elsewhere? There was time. Could a collective strategy have been hashed out? Probably not, but some problems could have been pointed out, such as the fact that many people were throwing rocks without masks in the full glare of media cameras. Exactly what should and what should not be communicated in the streets is unclear, but it’s clear that information multiplies combat effectiveness and that this “safe zone” might have been a good place to share information.

When people decided to leave the flashpoint at the western end of the palace, they did so of their own volition, albeit without any discernable collective process. Participants found themselves gathered in large numbers at the safe zone after another police attack, certainly not defeated, but the crowd started cheering and moving towards Square Victoria. From there, they marched rowdily to rue Saint-Urbain via rue Saint-Jacques, attacking the Centre du commerce mondiale and other locations on the way. At the eastern end of the palace, the bulk of demonstrators joined the “green zone”[2] part of the protest. Counter to the common conception of a “green zone” group, this one had been offering sandwiches and backrubs to street fighters that wandered over, including those in black bloc attire. They did this while making music and entertaining some would-be seekers of employment—who were locked out of the Salon Plan Nord for the duration of the chaos—with weird anti-civilization street theater.

On the eastern side of avenue Viger, at its intersection with rue Saint-Urbain, a line of unarmored police with nightsticks blocked the street. As some marchers proceeded north into the Chinese Quarter, militants attacked the cops with projectiles; others soon joined in. The cops backed up as militants approached, until they turned and fled west down the avenue to hide behind the line of riot police running east from the western flashpoint. Like sharks smelling blood, street fighters gave chase to the injured officers. This was the first time in the strike that a large number of police didn’t just retreat slowly from an angry crowd, but bolted in fear. A certain body of theory suggests that events like this one are important for the morale of oppressed people; events shortly after April 20 seem to corroborate this. In the following two weeks, there were three other extremely confrontational demos: April 25, May Day, and May 4 in the town of Victoriaville.


Cops running for their lives.

The confrontation in full.

The riot cops, unfortunately, attacked vigorously and forced militants back into the main crowd, marching north through the Chinese Quarter up to rue Sainte-Catherine.

It is unclear why exactly the march left the area. It is certainly possible that, by this point, after at least three hours of street fighting in that vicinity, people were simply bored of that spot and wanted to go wreak havoc on the rest of downtown. It was around this time, however, that the Sûreté du Québec finally arrived to relieve the SPVM of their duties defending the Palais, enabling Montréal’s police force to regroup and mount a more relentless attack on the demo, ultimately breaking it up.

Many people had already left at this point, satisfied with what they’d accomplished, and everyone was fatigued. Before dispersing, the crowd walked past the headquarters of the SPVM on rue Sainte-Catherine and found many empty police vehicles in the parking lot; several street fighters ran into the lot, smashed windows with hammers, dropped cinderblocks on the windshields, and generally did as much damage as possible until cops in vans rolled in to attack them.

It rained heavily on the second day of the job fair. Only about 200 people showed up to demonstrate; supposedly a group of them once again entered the palace’s parking garage and began vandalizing vehicles parked there. This was the SPVM’s justification for arresting a total of 90 people that day.

Sunday, April 22, the weather was nice again, and the joint demonstration for Earth Day and the student strike was larger than the last “national” demonstration on March 22. There were between 250,000 and 300,000 people in the streets.


The April 22 demonstration on the eastern slope of Mount Royal.

Many consider the weekend of April 20 to be the moment that the movement transcended its limits as a student movement, or even an anti-austerity movement, and blossomed into a genuinely anti-capitalist and anti-systemic revolt with a more total critique behind it. Demonstrators’ targets included the Liberal government, but also many institutions of capitalism, in particular the police. Perhaps this was because Plan Nord is going to add a tremendous amount of carbon to the atmosphere—a totalizing issue if there ever was one—and because it is a manifestation of capitalism in its most basic accumulative form. In any case, it felt good, and that feeling carried over into the following weeks.

April 24 to May 16: The First Wave of Night Demonstrations

Throughout the entire course of the strike—in fact, from December 6, 2010, when the student federations walked out of the meeting with the government and CRÉPUQ—the government had refused to negotiate with student representatives. Charest and his education minister, Line Beauchamp, were open to discussing the situation with the presidents of FÉCQ and FÉUQ, but categorically refused to sit down with CLASSE until the group denounced violence and reined in its rowdier members. They singled out comments made by Gabriel Nadeau-Dubois, a spokesperson for CLASSE, in early April for particular ridicule: “We [the executive of CLASSE] have no mandate from our members to advocate violence or to denounce it.”

April 22, on the second day of their weekend congress, CLASSE approved a motion that was reported in the media as a denunciation of violence, sometimes as a denunciation of “physical violence.” It was not, in fact, a categorical denunciation of everything that could be construed as violence; it was only a rejection of violence against people, and even here, there was a caveat allowing for self-defense. The membership would not have countenanced any stronger, but CLASSE’s media committee spun the statement in a positive way and the media accepted it. This was enough for the government to announce on Monday, April 23, that it would sit down with CLASSE at the negotiating table, on one condition: no disruptive demonstrations during the negotiating period.

The CLASSE executive body agreed to this condition. This was both controversial and complicated. It just so happened that CLASSE had no actions planned for the next two days anyway, so it was possible that the exec was only committing to two days without disruption—although some believe that, without a mandate to do so, the representatives were cementing a truce that would have lasted longer. In any case, a demonstration that had been planned for the night of Tuesday, April 24, which was not organized by CLASSE itself but by a striking department at UQÀM. It was postponed for one night, supposedly because of bad weather conditions, even though we’re talking about Québec here—people had been marching in snowstorms throughout February. Incidentally, the weather turned out to be great. Many saw this as the CLASSE exec putting pressure on the department, although it could very well have been an effort on the part of the department to respect the truce negotiated by the exec—in which case one wonders why they made up the stupid excuse about the weather.

Some militants unaffiliated with the striking UQÀM department, and opposed to the truce, organized their own demonstration for the same time and place. It gathered at Berri Square and took off into the streets. Although only a small part of the crowd engaged in confrontation, there was practically no one present who wanted to interfere with others’ efforts to throw rocks at the police or smash the windows of banks. Not much happened, and the police eventually dispersed the crowd, making five arrests. It was enough, however, for Beauchamp to kick CLASSE out of the negotiations on Wednesday morning. The CLASSE exec insisted that it hadn’t endorsed the demo, that the demo had been organized against its wishes, but Beauchamp accused CLASSE of playing both sides, noting that the Facebook event for the demo was linked from the coalition’s website. In solidarity with CLASSE’s chastised spokespeople, the leaders of FÉCQ and FÉUQ walked out of the negotiations as well.

That night, April 25, the postponed demo—billed as an OSTIE DE GROSSE MANIF DE SOIR, which loses much of its charm when translated to “big fucking night demo”—was much bigger and involved a much wider variety of people, including a significant number of people more politically aligned with FÉCQ and FÉUQ, few of whom had participated in CLASSE’s campaign of economic disruption. It’s conceivable that many of them had only been in the streets in the large passive demonstrations organized by the reformist federations; when large numbers of people began fighting the police, it could very well have been the first time they had ever been around that sort of thing.

When the crowd gathered at Berri Square that night, many different groups bloc’ed up in different parts of the square, announcing their presence to each other using white bike lights. For whatever reason, they had chosen not to gather at the square together, but to keep their distance from one another; this is the only time this happened during the strike. When the crowd started moving, there was a group of about seventy street fighters at the front of the demo and another group of about fifty around the middle; the latter group was unaware of the first group until it passed through areas that had sustained considerable property destruction. Both groups began collecting stones and chunks of pavement early on, saving them in bags. Over the course of the night, police were consistently attacked and forced to retreat under a hail of stones. At one point, a police substation was attacked for several minutes; one media source reported that police officers were fearful during the attack that a Molotov cocktail might be thrown in. The riot lasted three hours.

April 25, 2012.

“The SPVM’s Neighborhood Post 21 was the target of casseurs [hooligans or thugs], with many of its windows broken. The police officers inside said they had been afraid to see a Molotov cocktail being thrown through the openings in the windows.”
an article in La Presse (French)

After April 25, the high point of confrontation for the night demos, things quickly calmed down as peace police—in French, les paci-flics, i.e., pacifiste + the word for “cop”—increasingly began attacking street fighters: sometimes simply trying to dissuade them, other times to demask them or render them directly into the hands of the authorities. Although confrontational actions continued throughout the period of night demonstrations from April 25 to just before the weekend of the anarchist book fair in May, they became a lot more dangerous. On several occasions in early May, the SPVM thanked “the collaborators” on its Twitter account. Anarchists continued to distribute propaganda critiquing pacifism and arguing for diverse tactics—but generally speaking, confrontational action died down until May 16.

Emma Strople, one of three people the SPVM accused of committing acts of mischief during the Grande Mascarade on March 29, had been arrested on Tuesday, April 24 for allegedly breaching release conditions forbidding her from participating in any demonstration that was declared an illegal assembly. She was released on Wednesday morning, with no modifications to her conditions, after the bail had been paid. That night, she was arrested a second time.


In solidarity with Emma Strople, comrades march to the prison
where she is being held on April 28.

The SPVM reported to the court that Emma had once again breached her conditions. In fact, as security camera footage from the métro showed, she was not present in the demo at the time that the police alleged she was. Regardless, she ended up spending four nights at the Tanguay Prison for Women in the northern neighborhood of Ahuntsic; during this time, about 75 people showed up to participate in a noise demonstration that marched the sixteen blocks west from Henri-Bourassa métro station to the prison. When she was released on April 30, her conditions had been modified: in three days’ time, she would no longer be allowed on the Island of Montréal for any reason. She had been exiled.

May 1: Creative Destruction in Montréal

In Québec, the major labor unions continue to observe May Day as International Workers’ Day; this has generally been to the disadvantage of those who want to turn May Day into a day of confrontation with capitalism and the state. For many years, there was no discrete anti-capitalist demonstration. Instead, anarchists and party communists participated in the union march, collaborating in their own marginalization even as they distributed propaganda in hopes of “changing the consciousness of the workers” or something to that effect.

In 2009, a separate march of mostly Maoists and anarchists was organized downtown, which traveled to the financial district; there was no confrontation, because everyone was waiting for someone else to start things. In 2010, as part of its campaign to mobilize people in Montréal to participate in the resistance to the G20 summit in Toronto, the recently reconstituted CLAC organized a demonstration that saw a few banner drops and a little graffiti. Things heated up in 2011, where there was more significant confrontation with the police.


May 1, 2011.

In 2012, CLAC endorsed a call from Occupy Oakland for a worldwide general strike on May Day, and called explicitly for “direct action” as well as “creative destruction”. Perhaps because CLAC is not an exclusively anarchist organization, there was also a call for an anarchist contingent during the demonstration that emphasized confrontation even more explicitly: “Make sure you know to stay tight and only throw from the front,” it says, addressing problems that continue to plague street actions in Montréal. It also called for people to dress in black.


A portion of the crowd assembled for May Day as
the demonstration leaves the Champ de Mars.

The demonstration started on the Champ de Mars, just in front of Montréal City Hall, and quickly moved towards the downtown core. It may have featured the largest black bloc that has ever taken the streets of Montréal—perhaps 300 people. Unfortunately, this didn’t result in the resounding success of April 20.


Part of the black bloc, walking past the Palais de justice towards central downtown.


Militants turning off boulevard Réné-Lévesque onto rue Université.


A militant at May Day 2012.


There were lots of Maoists, as well.

The police were well-prepared for a confrontation, and acted more decisively to break up the march than they had at any other point during the strike. Before any property destruction had taken place, the police declared the demonstration illegal. A tactical group walking alongside the middle part of the crowd charged almost immediately after the declaration, breaking the march in two. At the intersection of rues University and Sainte-Catherine and nearby, street fighters confronted the aforementioned riot police and managed to hold their own for some time.


Militants fought back briefly against an overwhelming police presence on May Day.


Looking good, May Day 2012.


Street Fighter University on the rue Sainte-Catherine.


Kicking a canister back at the police.

Fighting the police on May Day.

Soon, however, more police rushed in from the south, and chased the demonstration for several blocks. They did this by playing a sort of game of leapfrog. When demonstrators ran from a line of riot police, the slower police would load into a fleet of riot vans, which would then drive past another line of riot police already deployed ahead and quickly unload to chase the anarchists another short distance before repeating the process.

Running from the police on May Day.

The relentless chase strategy had three effects:

1) It made it very difficult to counterattack, although some put up a heroic effort;
2) it made it much harder for demonstrators to determine strategically which direction to move
3) it exhausted many people, forcing them to duck down side streets or alleys to recover their breath.

During the chase, a small group of militants—a fraction of those who were bloc’ed up—tried to fight the police by running ahead, gathering projectiles, and then either falling back or waiting a moment so they could throw what they had on hand before running ahead again. It is possible that, if more people had attacked the police instead of running, things could have gone differently. In the event, though, this was not a very wide effort.


A large section of the crowd on rue Sherbrooke, immediately before the police arrived from the intersection of Sainte-Catherine and Université.


Police charging on rue Sherbrooke as street fighters’
flares and Molotovs explode at their feet.

There were a few scuffles later on at Berri Square, but nothing to write home about.

In one of the most memorable images of May Day, 2012, a group of masked militants taunted police with donuts dangling on strings from sticks. These cops were in the tactical group that managed to divide the demo so decisively. The donut gag was funny, and it still is funny. If even a fraction of the people in the streets that day had been ready to strike first, however, those cops would have been forced to retreat and we might have had a resounding victory rather than a cheap laugh.


Roflmaozedong.

If the general assemblies that later emerged out of the casserole demos—discussed below—had existed before May 1, it would have been interesting if an attempt at a general strike could have been organized, similar to what took place in Barcelona on March 29, with roving picket lines in neighborhoods and comprehensive shutdowns of many workplaces. It’s unfortunate that workplace-oriented groups like Montréal’s Industrial Workers of the World didn’t take the call seriously despite inquiries from other anarchists. CLAC, for its part, deemed itself incapable of organizing a general strike.

2012 marked a further marginalization of the passive union demo. Whereas the year before, the two demonstrations had consisted of roughly equal numbers, at least twice as many people attended the anti-capitalist demo this year.

In discussing May Day, it’s worth noting that the anarchist callout was controversial among anarchists themselves. Many assessed it as pure posturing that accomplished nothing except to draw more heat to the May Day demonstration, thus facilitating its repression. This critique assumes that, if not for the callout, the numbers of police—or their preparation, or their willingness to attack the demonstration—would have been significantly less, while the number of militants properly prepared for confrontation would not have been significantly less. It is impossible to know what would have happened, of course, but considering the recent history of May Day and the troublemaking pedigree of CLAC, it seems unlikely that the police presence wouldn’t have been overwhelming.

May 4: The Battle of Victo

On April 29, the Liberal Party announced that it would hold its annual conference in the small city of Victoriaville, two hours from Montréal and an hour and a half from Québec City. The downtown hotel in Montréal where the event was previously scheduled to take place was too vulnerable to blockading, and the Liberals hoped that enough distance from the metropolis would prevent militants from causing too much trouble. CLASSE, other student associations, and some community organizations and labor unions swiftly announced that they would send buses.

The convention was held at the Hôtel le Victorin on the northwestern outskirts of town, in an area of empty parking lots and fields punctuated by low-lying buildings. Victo doesn’t have its own municipal police department; consequently, defense was to be provided by the SQ, a force that is much less experienced with “crowd control” situations and less sophisticated in its approach to street fighters than the SPVM. With the adversary and the terrain so different, the Battle of Victo played out differently than anything that happened in Montréal.


This dude was ready.

On the strikers’ part, some basic things weren’t organized at all, which might have been less problematic if it had been communicated clearly in advance. Many people were under the impression that CLASSE was organizing a genuine convergence in Victo, for example, with a place where people could spend the night for the duration of the convention. It is unclear if anyone had any serious intention to do this. In theory, the Cégep de Victoriaville—at which the student association had rejected the tactic of a student strike, if not necessarily the movement’s goals—could have been used for this purpose with the collaboration of pro-strike students there. Ironically, the Liberals saw to it that the school was closed on Friday, May 4, with the school administrators implying that vandalism might take place on the campus.

The buses unloaded in the parking lot of a Wal-Mart about twenty minutes’ walk south of the Victorin. When enough people had gathered, they marched straight up the street and confronted the suited-up SQ police stationed behind low metal barricades just in front of the southernmost entrance of the hotel. Quickly, the police found themselves under a barrage consisting mostly of empty plastic water bottles but also a few smoke bombs, while all around them, people shook the barricades and started to dismantle them. It wouldn’t have been particularly difficult to jump over the barricades and rush the visibly frightened police, and probably even breach the hotel—but people were hesitant to go on the offensive too quickly and the police were allowed to don gas masks in front of the crowd without concealing what they were doing.

Once again, militants were hesitant to attack first. The results were predictable.


At the entrance to the Hôtel le Victorin, just before things got hectic on April 4.


This is further away from the hotel, but it’s odd that everyone
accepted the low fence blocking access to the parking lot.


SQ cops at the front of the hotel await their turn to suit up.
The air is hazy because of militants’ smoke bombs.

Soon, tear gas canisters were launched and many people were forced to retreat from the hotel. This environment was unlike anything street fighters had known in Montréal. Much of the area was completely open: fields, parking lots, and empty roads, the locals knowing better than to approach the warzone. There was a residential subdivision nearby and many dug-up plots of land, providing more stones than could be found on the most crumbling downtown city street. Four different lines of confrontation appeared, with street fighters hailing projectiles upon the police at each, taking the green recycling bins from people’s homes to shield themselves from rubber bullets while the residents looked on. The air was thick with a gas much stronger than anything that had been used in Montréal, and it was difficult for those who hadn’t come prepared with gas masks or at least vinegar-soaked bandanas and goggles to stay close to the action. People did all the same.


The cloud of tear gas was very thick near the hotel.
The smoke bombs contributed too.


Immediately before the SQ attacked the crowd on April 4.


Officers shooting tear gas at demonstrators.


Demonstrators fighting back.


Fighters in the battle of Victo.


Render unto Caesar that which is Caesar’s: returning a tear gas canister.


A barricade on May 4.

Many reported afterwards that Victo was the most intense experience they had ever had. The number of injuries was staggering. One militant, Maxence Valade, became the second person to lose an eye, and another, Alex Allard, nearly died from injuries to his head. At least three other people were carried away in stretchers. The SQ, instilled since the 1970s with the idea that they might one day become the military force of an independent Québec, wear army-green uniforms reminiscent of Soviet soldiers and utilize armored personnel carriers. For the duration of the conflict, their helicopter flew terrifyingly low to the ground, presumably to intimidate.

An SQ riot bus that was surrounded by the crowd for quite some time wasn’t given any attention by street fighters until late in the evening. At that point, people started smashing its windows and spray painting it, prompting a lone officer to tackle one vandal in an attempted arrest. Other militants responded and the officer was beaten until he released his captive. A patrol car lurking behind the demonstration tried to intervene, but fighters surrounded it and smashed its windows at close range with the officers inside; they retreated, abandoning their rescue attempt. It took a charge involving a large number of riot cops to save the lone officer.

The events of May 4 in Victoriaville.

There were only four arrests during the day. After it became clear that the majority of militants were no longer interested in being bombarded with projectiles, the crowd retreated to the Wal-Mart parking lot and mostly loaded into buses without incident. Three buses that left later than the others were stopped by the SQ on the way out of town, and one of these—the bus rented by organizers based at McGill and Concordia—was ordered to return to the SQ station in Victo so the teargas-soaked passengers could be properly processed and charged. This was the only bus with criminal charges, though there was apparently a plan to intercept the other buses when they returned to Montréal; fortunately, the sympathetic bus drivers dropped people off at different locations than originally planned. At the station in Victo, people on the McGill/Concordia bus were kept in the vehicle for ten hours, under the watch of armed SQ guards that patrolled the aisle and prevented people from speaking.

Although the Liberal Party convention was delayed, the event was not canceled. In fact, since everyone had left town at the end of May 4 and no one was interested in spending another second there, the rest of the convention saw no confrontational protest whatsoever, only colorful signs. For those interested in direct action, this could be seen in a positive light. The point wasn’t simply to protest what the Liberals were doing, but to breach the Hôtel le Victorin and physically engage with some of the people who are fucking us over in concrete ways. People made a strong effort to do so on Friday, May 4, and were no longer capable of doing it afterwards, going home to lick their wounds—a much better use of time than hanging around ineffectually.

Another lesson of the Battle of Victo: as long as militant resistance remains concentrated in Montréal, it is doomed to failure. In this particular city, it is normalized, to the point that it can be factored into the authorities’ strategic calculations. Obviously, they intend to put an end to it eventually, but if it is contained here in the meantime, it is much easier to control. Whenever there are attempts to push the boundaries in other parts of the Québécois territory, there is hell to pay. This was shown not only on May 4, but also in the brutal approach that the SQ used against hard pickets of schools in the Outaouais and the suburbs north of Montréal. Despite this, the capacity to project our power into other regions of the province, and above all to foster cultures of resistance there, is critical for the future.

May 16–24: The Rule of Law and the Emergency Measures

On March 30, as a result of legal action by anti-strike students at a small cégep in the north of the province, Québec’s courts had issued an injunction forbidding any demonstrator from doing anything to block a student of that school from going to class. In the following six weeks, at least 38 more injunctions were issued to similar effect. The pickets continued anyway. Notably in Gatineau and Sainte-Therèse, both outside Montréal, and at the Collège de Rosemont within the city, riot police were called in to break the pickets.

In Montréal, where the fighting spirit was the strongest, the injunctions proved impossible to enforce; there were simply not enough police to go to the schools and keep them open. Perhaps the most notable effort to defy an injunction had taken place on the campus of the elite Université de Montréal on April 12. Hundreds of militants broke into two buildings; thousands cheered as a battering ram was used in one of them. Participants painted graffiti and destroyed computer systems, snipping fiberoptic cables in over twenty classrooms.

A sampling of the chaos at the Université de Montréal on April 12.


Gallons of paint stain the auditorium floor after an occupation.

With the second breakdown of negotiations between the representatives of the government and the student federations on May 10, it is suspected that Charest and his cabinet began to consider an emergency law to restore order and cripple the movement. A well-publicized incident at UQÀM on Wednesday, May 16, is supposedly what pushed the premier over the edge: unable to prevent students from entering the building, one hundred masked militants instead roamed through the campus, entering classrooms and making efforts to prevent classes from taking place, ranging from screaming “Scab!” to physically removing people from classes. Such things had been happening at UQÀM for months, but with the help of the media, the government seized on the events of Wednesday morning to announce his party’s crisis-ending loi spéciale on Wednesday afternoon. It was debated in the National Assembly the next day. By midnight on Friday, May 18, it was law.

Charest’s law forbids any kind of demonstration from taking place within a certain distance of a university or cégep campus, and introduces heavy fines for anyone who does anything to prevent students from going to classes: from $1000 to $5000 for individuals, from $7000 to $35,000 for student leaders or union leaders, from $25,000 to $125,000 per day for student or labor organizations. It demands that any demonstration of more than fifty people submit an itinerary to a police agency at least eight hours before it begins, and grants the police the power to modify the route however they see fit to prevent threats to “the order and security of the public.” For the 11 universities and 14 cégeps that were on strike when the bill was passed, it suspended classes for winter semester, stipulating that those classes would be completed in August and September in a special session. The law is set to expire on July 1, 2013, although it is possible that it could be renewed or that part or all of it might become permanent.

Coming into effect at the same time was the new version of Montréal’s bylaw P–6, explained below. Despite the fact that, unlike the Special Law, mayor Gérald Tremblay’s law has been used against demonstrators in Montréal consistently since May 19, and despite the fact that these updates to the pre-existing law are permanent, bylaw P–6 has gotten a fraction of the attention from the mainstream media, the revolutionary and reformist left, and anarchists. To be clear, every single demo that has so far taken the streets chanting ON S’EN CÂLISSE LA LOI SPÉCIALE!—roughly, “the special law, we don’t give a fuck about it!”—has been declared illegal under the municipal law rather than the provincial law.

Bylaw P–6 was first introduced in 2001, and it stipulates that any demonstration can be declared illegal at the discretion of the police if they have reasonable grounds to believe that it will cause “a commotion” or otherwise endanger public order. It also forbids anyone from bringing blunt objects to demos, naming baseball bats as well as hockey sticks—famously used during the 2001 Québec City anti-FTAA demonstrations to knock tear gas canisters back at police. The first fine under this bylaw originally ranged from $100 to $300, with $300 to $500 for the second offense and $500 to $1000 for every subsequent offense. The new version of the law increases the fines significantly, such that the first offense is now $500 to $1000, increasing by the third and subsequent offenses to as much as $3000. Specifically naming scarves, masks, and hoods, it forbids anyone from concealing their face “without a reasonable motive.” Like the Special Law, it necessitates total collaboration with the police, demanding that the complete routes of demonstrations be disclosed to them in advance.

On the evening of May 16, the largest noise demo that has ever occurred in Montréal took place at the Tanguay Prison for Women, in solidarity with the women being held there for their alleged role in the smoke-bombing incident on May 10, mentioned above, as well as everyone else facing judicial repression for the events of the strike. After a massive display of fireworks, calling back and forth with the prisoners for ten minutes, and the release of a smoke bomb underneath an SQ vehicle—as it was the provincial police who were overseeing the event—well over 100 demonstrators returned to Henri-Bourassa métro station, flowed past the cops inside, hopped the turnstiles, and caught a southbound train leaving at the most serendipitous moment possible. A chant of “Berri! Berri! Berri!” started, and people got off at Berri-UQÀM station, joined the night demo, and participated in what was the first confrontational demo of that type in a few weeks. It was dispersed after forty-five minutes, several banks having been damaged.


A bank attacked on the night of May 16.

It was Charest’s announcement of the Special Law on May 16 that heated up the night demos again, not the consistent effort by a small group of anti-capitalists associated with CLAC to oppose Tremblay’s mask law with explicitly pro-mask demos. This shows the problematic consequences of the popular focus on particular politicians as bogeymen. Since at least 2009, Tremblay had been trying to criminalize masks in order to tame the March 15 demonstrations, among others; now, he has used the opportunity of the strike to accomplish that and advance his project of turning Montréal into a respectable city for bourgeois colonizers and transnational capital. Montréal’s city council, though, draws less attention than the ideologically heated National Assembly, nor is the mayor as polarizing a political figure.

Laws themselves can also serve as bogeymen, distracting from the root of the issue. There is a huge tide of popular resentment against the Special Law, which is widely deemed to contravene the Charter of Rights and Freedoms and which is currently being challenged in court. If that law was actually being used, this might have the effect of arousing more anger in the population. On the other hand, there is no controversy around bylaw P–6, even though it has been used to repress the movement. In fact, whenever there is outcry on Twitter that “this demo was declared illegal under that fascist special law!” the SPVM has been able to pacify the tweeting intelligentsia with a simple correction: “No, actually, that law was not used. Instead, the demonstration was declared illegal under a municipal bylaw.” It shouldn’t matter under which particular code it was made illegal, but somehow the unwillingness of the police to use the controversial law is seen as a moral victory for those who support the students, even if the same purpose is accomplished with other laws. Anarchists should take note of how many militants have failed to address law itself as a weapon that can be employed against us.

The night demo of Wednesday, May 16 was the most confrontational in some time, with pacifist opposition to confrontational tactics much more cowed than had become usual. People were angry. Over the next few days, anarchists from across the continent arrived for the Montréal Anarchist Bookfair, probably the largest annual gathering of anarchists in the territory of the Canadian state. It’s tempting to assume that this influx of anarchists explains why the nights of the bookfair weekend were particularly crazy. In fact, that’s unlikely. For many in Québec, especially in Montréal, Charest’s Special Law represented a shift into fascism that they felt it urgent to oppose.

The demonstration on Friday night, May 18, was the third time that Molotov cocktails were deployed against police in the course of the strike. Two were thrown at police at the corner of boulevards Réné-Lévesque and Saint-Laurent, failing to hit their targets. At that point, the police declared the demonstration illegal and began employing tear gas and flashbang grenades; they only made four arrests during the night, however. The demonstration lasted until 3:30 am, with several groups roaming around downtown as well as the Plateau neighborhood a bit further to the north. After the initial clash, much of the night was passive, but not entirely: in the Plateau, banks and other corporate sites were attacked.


Police on Friday night, the weekend of the bookfair.


Anarchopanda, a controversial figure, crying on May 18.

Saturday night was marked by a lot of people, particularly bar patrons, joining demonstrators in the streets, as well as a few instances of particularly random and unintelligent violence from the police. On rue Saint-Denis, as they were charging a group of militants, they began beating an older man who could not run fast enough. On the same street, they invaded the patio of Le Saint-Bock, a pub. Some of the patrons on the patio were wearing red squares—hardly uncommon in any crowd in Montréal these days—and a few of them may have berated the police who were attacking militants a few meters away.

There were considerable exchanges of projectiles between police and demonstrators at the gates of McGill University, then at the intersection of rue Ontario and boulevard Saint-Laurent. At the second confrontation, the militants were blocked from continuing south by the police line, but they had an uphill advantage and hailed enormous quantities of rocks on the police. If more riot police hadn’t started moving east along rue Sherbrooke—their aim being to block Saint-Laurent from the north and kettle the demonstration—the demonstrators might well have broken the line on Ontario.

It was only after this confrontation that the demonstration continued east to rue Saint-Denis, where it encountered welcoming crowds of bar patrons. A mix of hardcore militants and drunk people looking for excitement built an enormous bonfire at the intersection of Saint-Denis and Ontario. When the police moved in, people retreated to Berri Square nearby, but were quickly dispersed as the police used an overwhelming amount of tear gas. A total of 69 people were arrested.


The bonfire…


. . . and then the cops.

On Sunday night, the police were determined to arrest a lot of people; there were 308 arrests in total. The demonstration was marked by intense confrontation from the very start, with lots of militants taking the initiative to break up concrete and rain stones on the police. The SPVM responded by charging the demo repeatedly in order to split it into smaller, more manageable groups. In one instance, a large number of street fighters found themselves kettled. Rather than submit to arrest, they counted down and charged, breaking out of the kettle. Several of them were injured by police batons, but everyone got away. Unfortunately, many others didn’t, including many anarchists visiting from other cities.

Wednesday, and the bookfair weekend.

These were the nights when many out-of-town anarchists experienced the events unfolding in Montréal for themselves. This was the time when the strike was perhaps the most intoxicating and beautiful, too. The number of people in the streets, the ferocity with which they fought even in the face of the emboldened and intensely brutal SPVM, the knowledge that some people broke through a police kettle and escaped what would have otherwise been a mass arrest… Notwithstanding how many people were arrested and brutalized, these made for some good stories when visitors returned to their hometowns.

In the following days, street demonstrations became more passive, but that didn’t stop the SPVM from attacking, harassing, and arresting people. Monday night’s passive demonstration saw a brief reprieve from the chaos, perhaps because both militants and the cops were exhausted from the weekend. That demo did little more than walk to Charest’s mansion in the rich neighborhood of Westmount, stand in front of it, and chant.

Tuesday, May 22, was the day for the “national” demonstration in Montréal and the 100th day since the strike had begun. An enormous mass thronged the streets—boosted by busloads of militants arriving from Toronto and other cities in Ontario to express solidarity, but above all by the large numbers of people who opposed the Special Law more than they opposed tuition hikes. At the beginning of the demonstration, FÉCQ president Léo Bureau-Blouin called for everyone to follow the route that the organizers had divulged to the SPVM so that people could protest “in all safety.” Both CLASSE’s contingent and an autonomously organized anti-capitalist contingent refused to obey.


May 22, 2012.

The demo, estimated at 400,000, was impossible to control, even with significant numbers of peace police and (presumably) undercover SPVM officers. Taking advantage of this, street fighters thoroughly destroyed a section of downtown in broad daylight: banks and isolated police vehicles were attacked, and neither marshals nor cops could do anything to interfere. This was the only significant moment of violence by militants on Tuesday. Later on, when CLASSE’s contingent defied the Special Law by leaving the preordained route and attempting to meet up with the night demonstration that was trying to leave from Berri Square at the same time, the atmosphere was not confrontational so much as disobedient. Both the night demo and the CLASSE march were brutally suppressed, with the SPVM reporting 113 arrests that night.

The night of Wednesday, May 23, saw the single largest number of arrests of any night in the strike: 506 people altogether, including 30 children who had been banging pots and pans with their parents. This was an almost completely passive demonstration—only a small number of people were wearing hoods or masks, and there were virtually no attempts to fight back despite numerous provocations from the police—but it defied the new restrictions on routes for demonstrations. Casserole demos converged on downtown from the neighborhoods; there were people all over the city. The police, emboldened by new laws and angry about recent events, cracked down hard. This episode puts the lie to the claim that “thugs always get caught.”

There has been a certain amount of debate among anarchists about how much to focus on legal issues. We don’t respect the law in any case, right? Yet it’s obvious that, since May 19, the confrontational character of the strike has become much less evident. The law affects us. Even more, it affects those who have yet to reject the law on principle, whose participation in the movement and presence on the streets have been so important in creating this moment.


“This stinks of fashism.” [sic]

This is a problem, and the most obvious answer to it is propaganda. Anarchists need to present our ideas in opposition to the idea of the law. To start with, if people in Québec want to talk about fascism—and indeed, they’re fixated on using that particular term, fascism, to the point that it’s useless to try to persuade them to use more precise language—we should shift the object of popular concern away from specific laws or tyrants. Instead, we should highlight the fact that legal codes are weapons to destroy, and that like other weapons, they occasionally need upgrading. We should point out that, in many different places and contexts, emergency laws have outlived the emergency.

Finally, there’s the tendency to focus on the Special Law rather than bylaw P–6. If we are going to focus on specific laws, we should at least direct attention to the law that is actually being used. The provincial Special Law faces enormous public opposition as well as a legal challenge. Bylaw P–6, on the other hand, is invisible and seemingly benign. Anarchists need to peel back this veneer by loudly defending the practice of wearing masks while denouncing any law, government, or generalized sociopolitical system that seeks to suppress it. Direct-action-oriented anarchists are more likely to oppose the law in the streets than in the courts, but the usefulness of attacking it on other fronts is undeniable.

From May 21 on: The Rise of the Casseroles

It should be clear by now that the movement is not homogenous, and that many questions—about strategy, about ethics, about what is occurring in the first place—have been divisive. But generally speaking, when it comes to issues with which everyone in the movement has to grapple, anarchists tend to find ourselves on the same side. No hesitation about the first-person plural this time: we have rejected the strategy of pacifism; we have rejected “political solutions” and appeals to nationalism; we insist on autonomy in choice of action and solidarity with those accused of using more intense tactics, such as the defendants charged in the smoke-bombing case. There is at least one exception to this rule, however: we do not agree about the casseroles. There is no consensus about how the emergence of the casseroles helped or hindered the fight against capitalism.


A casserole demo.

Anarchists who view them positively are likely to emphasize that the casseroles are the most socially visible manifestation of popular rage against Charest’s and Tremblay’s anti-dissent laws. They have enabled the movement to spread into areas and demographics it would not have taken root in otherwise; they’ve also been replicated in cities across Canada and the world as a gesture of solidarity. They gave rise to popular neighborhood assemblies that bear within them the seed of a different way of making collective decisions. In some places, these assemblies have taken explicitly anti-capitalist positions, and they could initiate struggles against the specific forms that capital takes locally.

Anarchists who view them negatively are likely to emphasize that they emerged precisely when it was most critical for the night demonstrations downtown to maintain numbers. The situation coming out of the bookfair weekend seemed ready to explode, but it didn’t—in part because of the casseroles that, according to some of those who initially spread the idea, were explicitly intended to “lower tensions” and “calm things down.”

Clearly, there were worthwhile things about the casserole demos, particularly the ones that took place in the neighborhoods early on. They brought the strike to many parts of the city all at once, and because they involved large numbers of people and were dispersed geographically, they were difficult to police or control. They provided an accessible means for many people to participate in the movement in some capacity; otherwise, many people might only have read about it in the paper or heard stories from their kids, grandchildren, or older siblings. The original idea was that on May 21, people should bang pots on their front steps, on their balcony, or from their window at precisely 8 pm for fifteen minutes: no more, no less. People seized on the idea and transcended the limits of its original conception as a stationary protest; by the night of Wednesday, May 23, there were roving casserole demos in the streets of Verdun, Villeray, Centre-Sud, Hochelaga, Ville Saint-Laurent, the Plateau, Saint-Henri, and elsewhere. Many of these started in their neighborhoods but eventually made their way to the downtown core, making the situation there all the more uncontrollable.

The casseroles also launched neighborhood assemblies, which offer the potential for people to make decisions with their neighbors that change the character of the place they live. These are still very young; it should be no surprise if some of them die out or turn into even more farcical repetitions of the worst aspects of Occupy Montréal—though many assemblies have taken measures to avoid its shortcomings. In many neighborhoods, anarchists have put a lot of energy into their local assemblies, which have become explicitly anti-capitalist projects featuring committees dedicated to continuing the strike via direct action. This bodes well for the start of the special semester on August 13.

So the casserole demos made the movement more visible and accessible to people who live in the neighborhoods. What the casseroles did downtown is a different matter. Essentially, they pacified the night demos for a second time. The night demos had emerged in late April as a raucous and uncontrollable response to the truce agreed upon by student leaders without the consent of the membership; it took nearly a week for the police and their de facto allies, the pacifist vigilantes, to impose a certain amount of order upon them. The weekend of the bookfair, militants overturned that order with pitched street battles more ferocious than the night demos of late April. The passing of the new laws, widely described as fascist by movement participants of all political stripes, prevented those who wanted to obstruct physical confrontation with the police from justifying their behavior with pacifist dictums. It is widely understood in Québec that fascism must be fought, perhaps even by violent means. It would have been useless for those seeking to calm things down to argue that the new laws were not fascist, because—given the hyperbolic political discourse popular in Québec—fascism isn’t identified by objective criteria so much as by popular rhetoric. The partisans of pacification needed a new strategy.

This, of course, was the casserole. The word is a francization of the Spanish word cacerolazo, which means roughly “the hitting of a stew pot” and refers to a rebel tradition that first became widespread during the dictatorship of Augusto Pinochet in Chile during the 1980s—another situation which many in Québec, but also many people elsewhere, would characterize as fascist. At a time when other forms of resistance could result in the death or torture of militants or their family members, the cacerolazo represented a relatively safe way for people to build a visible culture of opposition in Chile—though still one for which they could be punished severely.

The situation in Québec today cannot be compared to Pinochet’s regime. No doubt things are bad and getting worse, but people here do not face the risk of extrajudicial execution for engaging in militant confrontations with the police, nor do they have to worry about their relatives being tortured in government jails. Some would like to pretend that the casserole demos have replaced confrontational night demos as the favored tactic of the movement because the situation no longer allows anything else, but that is simply false. They have emerged because certain people want this kind of demo instead of another kind of demo. That is to say, these people want to express dissent with less risk to themselves.

When downtown Montréal is seized by street fighting, signals of disorder appear. Graffiti, broken windows, open fire hydrants, sirens, riot police… All of these make visible the social war that is always taking place in this territory, and they interrupt the aura of stability Montréal needs to attract foreign investment, tourists, and international business conferences. While loud demos that block traffic and adorn the streets with red square stickers can also do that, it is clear that they do it less; they are also less capable of holding their ground when the police want to keep them out of certain areas of the city, and they are easier to recuperate into the business-friendly image of a democratic Québec that welcomes dissent. Raymond Bachand, the finance minister, prefers casseroles to casseurs; he says he welcomed the new type of demonstration as good news. Perhaps he likes the message they send: that the movement is tired and no longer capable of the kind of economic disruption that could force the government to offer concessions in an effort to restore the social peace.

It should be stressed again that less confrontational demos aren’t inherently bad. They are more accessible to people with anxiety or mobility issues, and people who want to bring their kids into the streets without fear of chemical weapons. Casserole demos that start at Berri Square and wander around downtown, however, will never be as safe as demos in the neighborhoods—and the initially large neighborhood demonstrations shrank significantly once the demos at Berri Square started drawing large numbers of people who might otherwise have marched closer to their homes.

In order for the revolt to spread and victory to be achieved, whatever that looks like, we need diverse tactics that complement one another. Riots downtown can work well with festive resistance everywhere else[3] because they make that festive resistance, which also presents demands contrary to the government’s austerity program, look more palatable. But the casseroles’ monopolization of the movement has decreased the power of both the confrontational and the festive forms of resistance.

Knowing that pacifists do their best to impose their preferred tactics upon every section of the movement, the challenge facing the rest of us is to find ways to keep different kinds of demonstrations separate, making it clear which kinds of activities are welcome where. It is difficult to define green zones and red zones, for example, when demos are happening every single night, but efforts were being made in June—when, unfortunately, the chaos in the streets began to die down—to associate certain nights with certain kinds of demos. In some neighborhoods, the lack of energy in the nightly casseroles prompted people to pick specific nights of the week to come out in force—Wednesday in Saint-Henri, Sunday and Wednesday in Hochelaga—while ignoring downtown. At the beginning of June, anarchists and others in CLAC attempted to organize specifically anti-capitalist demonstrations starting at Berri Square downtown every Saturday night. These were intended not only to welcome a diversity of tactics but also to exclude the fleur-de-lysé flag and marginalize those who wave it. Similar efforts could gain momentum soon.

For anarchists elsewhere, it is important to dispel the myth that simply banging pots together in the streets can create a revolutionary situation. This is obvious, yet pot-banging still seems to be the most common expression of solidarity with the struggle in Montréal. That’s great, the feedback is appreciated, but we’d much prefer for people to start pulling things off where they are than fetishizing what is for us, in a number of ways, a very frustrating element of the struggle. If you’re going to fetishize anything, why not look at the headlines from a few weeks before the casseroles, when manif-actions often paralyzed downtown and drove the police to their wits’ end?

June 7–10: the Canadian Grand Prix

When this report was drafted in the first week of August 2012, the weekend of the anarchist bookfair was the last period of intense confrontation. In comparison, the weekend of the Canadian Grand Prix wasn’t half as crazy, but it was more intense than what happened in the weeks before or after it. It is difficult, perhaps ludicrous, to compare different moments in the strike in terms of an undefined intensity, but let’s do it anyway: the Grand Prix weekend felt more like a microcosm of the time between the end of March and the beginning of April than the period from the end of April to the beginning of May.

To be clear, a sustained and militant confrontation with the police lasting four days, as happened from the afternoon of June 7 to the evening of June 10, would have been remarkable at any point before the student strike. For comparison, the period of March 12–15, 2011 was much less militant and involved fewer participants than the Grand Prix weekend, but was considered a very hectic time for the anarchists involved.

In the weeks after the passing of the Special Law and the modification of bylaw P–6, CLASSE stepped back as the main engine of the movement and other groups stepped up, including CLAC and some neighborhood assemblies. During the strike, the activities of CLAC had mostly been limited to distributing propaganda, organizing demonstrations against Tremblay’s mask law, and the May Day demonstration. While others dithered, however, CLAC was the first to take seriously a strategy that was being considered in various circles of the movement: to disrupt Montréal’s festival and tourism season. They did this by organizing a demo with a very confrontational discourse for the opening ceremonies of the Grand Prix weekend on Thursday, June 7, and called for disruption of the Grand Prix in general.

The Canadian Grand Prix, part of the Formula One World Championship, is the biggest tourist event of the summer in Montréal. There is something to be said about how Bernie Ecclestone, perhaps the most important person behind the F1 franchise, is a despicable misogynist and racist whose open sympathies with historical fascist leaders are well-documented. It’s also worth mentioning that militants in Bahrain had called for the cancellation of April’s Bahrain Grand Prix, part of the same franchise, because that event would benefit no one but the brutal regime in that country. Many militants here have been inspired by anti-capitalist and libertarian currents in the Arab Spring, and some are directly connected to struggles in that part of the world, so there was a strong push to express solidarity with the Bahrainis’ struggle. The most obvious motivation, however, was that the Grand Prix is a repulsive spectacle that generates huge profits for rich people in Québec and elsewhere while providing no benefit to most people here.

In fact, for many who live in Montréal, it is one of the most obnoxious times of the year. Downtown, bike lanes are closed, there is extra car traffic, and there are throngs of tourists and salespeople trying to sell them things. Much of this is concentrated on and around Crescent Street, where the local business association claims that “Crescent Street has always had a special connection with racing and cars.” This is the site of the LG Grand Prix Festival, featuring musical performances and augmented beer sales for the street’s bars.

The Grand Prix and associated festivities were an obvious target. People hoped that a successful mobilization would give the struggle the spark it needed to ignite again and stay fiery all summer.


A widely circulated image of Yalda Machouf-Khadir being arrested early on June 7.

On the morning of June 7, several people were rounded up in police raids, including Yalda Machouf-Khadir, an anarchist who is also the daughter of a prominent left-wing politician. She and her partner—who are now being charged for crimes at the Université de Montréal on April 12 and at the education minister’s offices the next day—were arrested at her family’s home and subjected to a great deal of media attention; journalists had been tipped off, so they were ready to take her picture as she was taken out the door in handcuffs. The timing of these arrests was clearly intentional: they were designed to intimidate militants and discourage large demonstrations later in the day. It is unclear how well this worked, but the crowd that gathered to participate in the CLAC-organized demonstration that afternoon was the smallest that had been seen for such a widely-publicized event in months: only several hundred people.

The target of CLAC’s demonstration was a rich bastard’s gala being held in a converted industrial building in the Little Burgundy neighborhood. It started at the corner of rues des Seigneurs and Notre-Dame, about two blocks from the target. Starting so close to the event was a strategic mistake. In what is probably the most open, alley-riddled, and courtyard-profuse neighborhood in the entire city, the demo gathered at an intersection that was already blocked to the west and south by riot police behind metal barricades, making it easy for lines of riot police to move into the streets leading north and east and create a kettle.

That is exactly what happened fifteen minutes after the demo was set to begin, at which point it was still immobile because people were still trickling in. Very few people were arrested, but there was a considerable pile of black clothing, fireworks, and makeshift weapons left in the middle of the crowd, all of which were confiscated. All in all, it took about an hour and a half for the kettled people to be released.

The autonomous neighborhood assembly of Saint-Henri, the neighborhood directly west of Little Burgundy, had organized a neighborhood contingent to march the short distance from Saint-Henri’s eastern limit to the CLAC-designated meeting point in safer numbers. This contingent, probably consisting of less than 50 people, gathered on the open grounds adjacent to the Lionel-Groulx métro station—a large area that, like Berri Square, would have been very difficult to kettle. If CLAC had started the demo at this location or some other open area a little further from the target, it would have been harder for the police to repress it. It is clear from the amount of material that had to be abandoned at the intersection of Notre-Dame and des Seigneurs that people were prepared for a significant confrontation. The beginning of a demo is always the most vulnerable period, and the SPVM was able to disarm the crowd because it began in such a vulnerable location. If the demo had been able to get moving, the open layout of Little Burgundy would have caused the police significant problems, not necessarily at the heavily-defended target building but perhaps on the commercial rue Notre-Dame and certainly downtown once the crowd joined the demonstrations going on there.

Although several hundred people were kettled, others were not. They marched around the residential parts of Little Burgundy, disrupting traffic and occasionally dragging things into the street. At one point, the crowd surrounded a police cruiser, forcing it to speed away as quickly as possible, and gave chase. Besides this, little happened until the kettled crowd had been released and everyone assembled to march toward Crescent Street downtown. A short battle ensued with the unarmored police guarding the southern entry to the street where the greater part of downtown’s official Grand Prix festivities take place, and people stayed in the streets until midnight, joining up with the night demo and also the ma-NU-festation—naked demonstration—that occurred that night.[4] Despite the earlier disarmament of the crowd, street fighters still had fireworks and boat flares to use against the police; though they weren’t able to approach Crescent Street again, disruption and property destruction took place throughout central downtown.


A ma-NU-festation.


Police under attack on June 7.


Fireworks explode during the Grand Prix demonstrations.

Thursday, June 7.

On Friday night, a demonstration—once again, much smaller than it should have been—set out from Berri Square and headed west towards Crescent Street. The SPVM tried to block all entry to a vast section of the downtown core, preventing the crowd from moving north of boulevard Réné-Lévesque for a long time. The crowd moved west along Réné-Lévesque; at rue Guy, the SQ attacked with rubber bullets and flashbang grenades, forcing people to retreat back east. They finally breached the police lines at Dorchester Square, a large open area which the police could not effectively line the entire way; most of the crowd made it through north to the crowded rue Sainte-Catherine, from which they were able to proceed west to Crescent Street. At the corner of Crescent and de Maisonneuve, one street north of Sainte-Catherine, the crowd stood around chanting slogans and failing to drown out a musical performance taking place a few feet away before the police pushed them out.

Saturday night, the police were even less successful at preventing people from penetrating the areas rife with tourists. People continuously took the streets, pulling fences into them to use as barricades and generally causing havoc. The police responded with pepper spray and tear gas, severely affecting many tourists and other bystanders who were passing through or watching events unfold. It was militants, of course, who treated these people with the medical supplies they had on hand. Several stores and police vehicles were attacked, including two cars parked outside the hotel where the Montréal conference of the International Economic Forum of the Americas was scheduled to occur the next day.

Saturday, June 9.

Sunday was fairly quiet on the streets, both during the day of passive protests against the aforementioned conference and at night.

Throughout the weekend, political profiling was the norm in the streets of Montréal and especially in the métro system, with the SPVM reportedly on heightened alert for any activity that might have sabotaged the transportation of people to and from the race site on île Sainte-Hélène—an island accessible only by bridges and the métro’s Yellow Line. People wearing red squares were routinely harassed; if they took the métro line heading to the island, they were sent back to Berri-UQÀM station. There, they were issued fines for “loitering on the train,” on the grounds that they went one place and immediately returned, or else told that they were banned from Berri-UQÀM station for life. One person was reportedly kicked out of the métro system because she was reading aloud from George Orwell’s Nineteen Eighty-Four; when she had the audacity to walk back into the métro, she was arrested and held without charges for the rest of the day.

In some respects, the mobilization against the Grand Prix was a success. Dave Stubbs of The Gazette wrote just before the weekend that “for the first time in memory, this weekend’s 43rd Formula One Canadian Grand Prix is not expected to be sold out”—and indeed it wasn’t. The economy was hurt, and the effects have continued over the course of the summer: in early August, it was reported in all the major newspapers that Montréal saw significantly fewer tourists in July than it had a year previous.

Yet the Grand Prix weekend did not succeed at recreating the spring in the summer. It was a brief period of heightened confrontation in a quiet phase. Of the many theories as to why momentum has died down, none is conclusive, and most lack analysis. Even before the strike, revolutionary activity has tended to die down every summer in Montréal; perhaps it isn’t surprising that this summer is quieter than the previous spring, though far wilder than the summer before. That’s no excuse, especially when our enemies aren’t taking time off from gathering intelligence, planning, and preparing materially for the coming confrontations. In light of the conditions being endured by certain comrades and the very real possibility of prison time, this situation is even less acceptable. But if the movement isn’t crushed in one year, the Canadian Grand Prix next summer may be disrupted even more significantly.

For the conclusion, continue to While the Iron Is Hot: Anarchist Analysis of the Revolt in Québec.

Apr 102013
 

From Anarchistnews

During the month of March, a poster was placed at the entrance to the phase A section of the highway 167 development project that will lead to the “Renard Project” and the Stornoway diamond mine. The poster read “Attention, mine anti-personnelle sur les prochains 10 km (Danger, explosive mines in the next 10 km)”.

During the same night, the SOQUEM office in the city of Chibougamau was vandalized. The facade of the building was completely covered in paint (by an extinguisher), including all the cameras. A window was smashed with a hammer and graffiti written saying “Fuck le Plan Nord”.

SOQUEM is one of the more active partners in the “Renard Project”. SOQUEM and its partners currently finance more than $10 million of exploration in Quebec.

Fuck the Plan Nord and all mining companies!

Let’s continue the attacks!

– some anarchists

Mar 212013
 

8.5″x14″

By writing this text, we want to open lines of communication and critique regarding anarchist practices in the streets of Montreal, on a tactical level. We continue to see the same mistakes being made in demos and attribute this to how reflection on these matters rarely goes beyond the reach of affinity groups. We feel the limited amount of new information the police can gain from reading these general reflections is outweighed by the possibilities that can arise when we are better able to act as a collective force in the streets. It is our hope that others feel impelled to further these discussions within our anarchist networks, both in the form of anonymous texts and in the relationships they hold dear. Here are some reflections from three affinity groups, which will only be of value if we bring them to life in critical discussion and practical application.

Struggle in the streets of Montreal seems to be at a transitional phase. Over the last year, many people have learned to overcome their fear of the police, and this translates into a heightened spirit of combativeness in demos. At the same time, our ability to confront the forces of order has progressed less quickly, so that our enthusiasm often outruns our material capacity to fight. With greater self-organization, comrades who share affinity would be able to better clarify goals and intentions, to hone plans, and to share skills and tools useful to confrontation. Police commanders continuously reflect on crowd control and adapt to changing conditions, and we must respond with tactical developments of our own.

A typical demo in Montreal involves masked individuals scattered throughout the crowd – sometimes in groups, sometimes alone, sometimes hanging out with unmasked friends – who only rarely attempt to communicate or be in the proximity of other groups. Those dressed in black may be referred to as “the black bloc”, but it is not a bloc at all. Blocs consciously stay tight in order to have each other’s backs, and they collectively work together in anonymity to realize shared intentions.

We attribute the prevalence of masking without clear intent to a fetishization of the black bloc tactic, in which the masked aesthetic is valued in and of itself, even in the absence of the revolt that masking up is supposed to facilitate. Or, perhaps paranoia and social awkwardness are barriers to communicating with unknown comrades, and hence people remain isolated. We all have to break through these communication barriers in order to sharpen our struggle together, to respond quickly to opportunities with force. All too often, a few stones are thrown in isolation as a symbolic gesture before a dispersal that the crowd is unprepared to repel.

The goal of engaging in confrontation has to be clarified and discussed; for us, it is to free space from police control, which we see as a prerequisite for anything interesting to follow. Ritualistically smashing a bank window without the capacity to push back the police will often, predictably, cause the demo to be attacked and dispersed. Such one-off attacks do little to build our rapport de force in the street and our capacity to sustain struggle, to take and defend space. Our attacks should be practiced in a way that collaborates with the larger demo instead of using them as cover without regard – or an ability to respond – to the consequences. Instead, we can concentrate forces on targeting the police, seeking to make them retreat and break their control over the crowd. Having done this, we can destroy all the capitalist property we want, without leaving the rest of the demo to bear the brunt of the police crackdown brought about by our all-too-brief actions.

Anonymous impromptu spokes councils.
Reflections on informal communication in demos.

Lines of communication should be opened in the section of the demo that is willing to be confrontational. One form this could take is an anonymous impromptu ‘spokes council’. One person from each group could huddle to discuss general strategies and plans that make sense to be shared. This spokes council could re-form at any crucial point during the demo to make more collective decisions impacting all those who want to fight.

An example of this occurring very successfully was during the G20 in Toronto. The black bloc – which actually functioned as a well-organized bloc – had a spokes council during a crucial moment after trying to head south to the guarded G20 perimeter and being pushed back with batons. The spokes council contributed to the bloc sprinting east away from the perimeter and through the downtown core, confounding police expectations, and leading to over an hour of heavy rioting and two torched cop cars.

This is but one example of how we could improve our communication in a well-organized bloc. It’s not a panacea, spokes councils can be difficult to put into play. Often, shouting slogans (“to downtown”, “stay grouped”, etc.) will work just fine. But if we want to better coordinate ourselves, we must reflect on more effective means of communication.

Dealing with the Urban Brigade

One of the SPVM’s most notable crowd-control adaptations has been to flank the left and right sides of the section of the demo they deem most likely to cause trouble. At least sixteen unshielded police walk on each sidewalk, with at least one rubber-bullet gun, usually in the middle of the line. During May Day 2012, when they flanked only on one side, we saw how the bloc did not have the confidence or organization to offensively attack them. As a result, they were able, at the moment of their choice, to cut through the demo when we were vulnerable and make arrests before retreating on Ste-Catherine. The Urban Brigade will always act at an intersection so that they can retreat on a street that demonstrators aren’t occupying. They will then keep the crowd at bay with rubber bullets while they complete their arrests. A new addition to this tactic has been to position horses at the rear of both brigades, generally three on each sidewalk. They play a double role: intimidation and being above the crowd to identify targets for eventual arrest.

Interestingly, on February 25, 2013, during the first demo against the Summit on Higher Education, after months of these flanks successfully controlling demos, the crowd had the collective intelligence to fill the sidewalk behind the left flank, trying to force them out of the demo. If we refuse to yield the sidewalk to the Urban Brigade, this new tactic which has so far been very successful at policing us will be largely compromised. Those who took the sidewalk were not materially prepared for the close-quarters confrontation that must follow from this assertion of space (apart from several paintbombs), so the police were able to hold their ground. They nonetheless needed the brigade that was on the other sidewalk to break the encirclement. One intersection further down, the Groupe d’intervention unit (GI, riot police with full armour and shields) was waiting to charge the demo, throwing at least two flashbombs.

If there had been a tight bloc with different groups in communication with each other, and with reinforced banners to the front and sides of the bloc backed up by long flag poles, this confrontation could have gone further. Of course, once we rid ourselves of the Urban Brigade, the actual riot police will be put into action, but we will have at least made ourselves less vulnerable and increased our chances of successfully confronting the other police forces (including the undercovers). That said, once rioting has kicked off and police begin dispersing, it can make a lot of sense for groups of 10-20 within larger splinters of the demo to keep doing their own thing, making the situation that much more uncontrollable.

This brings us to the question of material brought to be used during demos. Lately, we’ve seen people self-organizing to bring side banners that have greatly impaired the capacity of the Urban Brigade to act. This practice should become systematic. The cops responded by placing horses on the sidewalks; we must think of ways to get rid of them. The better we are prepared to face the Urban Brigade, the less danger it will be to us. A group of 10 people with flagpoles backed up by rocks would be sufficient to push back the Brigade, but not the GI with shields.

Behind the barricades

The construction of barricades and defence of occupied spaces such as squares, parks or large intersections have barely been attempted during the past year, despite all the opportunities we have had. We should experiment with holding space in ways other than the long procession of the traditional demo, which is relatively easily for the police to cut into pieces (cutting the demo in two is even the first step in the dispersal process used by the SPVM). For instance, if a square is filled with demonstrators who are unwilling to abandon their comrades, and the main entrances are all barricaded, police could be fought back for hours. Behind the barricades, we find the possibility of transforming the often fleeting and fragile nature of our attacks, opening up time and space for rebellion without an endpoint, to be elaborated with joy. We can see that this lesson has been learned during rioting in Athens, Barcelona, etc.

By barricades, we mean objects that can substantially impede police movements, like flipped dumpsters or cars that are bumped into both sides of the street by lifting and rotating the back (lighter than the front). The street signs and pylons that are used so frequently do more to impede our movements than police movements. They can even be dangerous for inattentive comrades.

If barricades can be made quickly when moments arise where we find ourselves in a fitting location (for instance, without too many entry points, with a significant amount of rocks that can be plied up from the street, construction sites nearby to be raided, parking lots offering ample cover as seen on April 20, 2012, around the Salon Plan Nord), we can hold our ground and fight from behind the barricades, obstructing the charges that have ultimately dispersed us successfully at every demo to date.

Returning to the example of last May Day, at the corner of University and Sainte-Catherine after the Urban Brigade was fought back with projectiles, we all knew that the GI would arrive any minute in lines too heavy to fight back with only rocks. Many people busied themselves collecting rocks during these precious minutes, but no barricades were built, so when the GI unit came charging from the south, the demo was chased into undesirable territory north of Sherbrooke and forced to disperse.

We know that it is not easy to overcome the fear of repression, that some of us still hesitate to throw the first stone, and that is why we must be explicit within our affinity groups as to what each individual is ready to do. Some will prefer to gather rocks and distribute them to comrades who are willing to attack the cops. Some will be ready to hold the side banners, knowing that they might receive the first blows when the Urban Brigade decides to charge. And some will want to observe and analyze police actions to prevent the demo from being kettled.

In thinking critically about our street tactics and forms of self-organization, these are only a few ideas from some of us who by no means consider ourselves experts. We await other contributions toward this end, by those who prefer communicating through texts as well as those who will share their reflections through their actions in the streets.

Mar 212013
 

from anarchistnews

In the spirit of March 15′s past, a cop car was set on fire on the evening of March 15th,
at the Poste 33 police station in Parc-Ex, Montreal. This action was taken to complement the 17th
annual demonstration against police (and their brutality) that took place earlier that day.

We also send a message of support to Marco Camenisch in his struggles from inside prison in Switzerland.

Mar 082013
 

from SabotageMedia

During the night of February 26, inspired by the demonstrators that afternoon who attacked the police and refused to be dispersed, we used a fire extinguisher filled with paint to spray a CCTV camera and a large (A) on the walls of Cégep du Vieux Montréal. During the night of March 3, we broke a CCTV camera at Cégep Maisonneuve by dropping a slab of concrete onto it from the roof. The front entrance windows were also smashed with a hammer.

Because we’ve had enough of student democracy. Because the “50% + 1” functions to control revolt and isolates ideas and individuals. Because the majority is often found on the other side of the barricades, or simply in front of their TVs. Because we are enraged by this system of social control, the cameras scrutinizing our movements, the guards in every hallway, the police in the streets, the snitches who betray us, and we will act against all these forms of domination regardless of a vote in a general assembly.

Let our rage live in the streets and not only in the general assemblies. Let’s clear the streets of the eyes of power. Let’s live revolt.

-some anarchists

To fill fire extinguishers with paint:
– Only some extinguishers can be refilled; they are usually silver, come in smaller backpack sizes and larger sizes, and the top can screw off.
– Empty the extinguisher of its contents and pressure, and unscrew the top. For the large version, pour a gallon of latex paint into the top with a funnel, and then half that amount of water. There should still be enough room for air.
– Replace the top and shake for a few minutes to mix its contents.
– Pressurize the extinguisher to the green zone on the gauge with a bike pump.
– Wipe down with rubbing alcohol to remove any prints.
– Useful for out-of-reach cameras, enormous graffiti, riot police visors and police vehicle windows to obscure their vision during demonstrations – the possibilities are endless!

This action was claimed securely by using Tails on an anonymous laptop (not linked to anyone, with the Media Access Control address changed), and by accessing an unlocked wifi network found on the street and hidden from the view of any cameras.

Mar 082013
 

PDF for print

Beginnings

I.

Anarchist ideas are not dead things, to be viewed as a logical conclusion of certain ideas of justice, equality or “humanity.” There is no logical series, no precise and irrefutable argument that must convince a rational person. It is a certain relation to power, a certain disgust at authority and its pretensions, a certain sensitivity to the coercions of daily life that inform and inspire these explorations. That to a degree one must want to be anarchist, look toward revolt, have a desire to act and a feel for the immediate, a will for domination to not merely be resented but actively opposed—toward an eradication of guilt and other emotional forms of social control. That without these inclinations no logic would suffice to convince anybody, and that even if it did, enough belief in certain abstract ideas remains nothing but abstract as long as one does not engage with those other ideas through all parts of her awareness, in every aspect of her life, in defiance of the fear that is the final wall protecting society from all our passions, all our charged will.

II.

This text aims to fit in a space between constantly evolving ideas and active anarchist struggle—a thing long suffocating in North America. To counter the accumulation of books on disparate struggles and political events without a critical eye to their relevance, often becoming one more relic in a bottomless pit of information. I propose the diffusion of anarchist ideas for that end specifically, anarchist theory as a tool continuously honed, sharpened, experimented with, shaped by and for people thinking and struggling right now, for the context in which we exist.

Too often anarchism appears an old idea from the early days of industry, a thing we dust off and try to reckon with today. This may mean an anachronistic reviving of outdated analysis, or a superficial interpretation of anarchist practice applied to myriad isolated struggles. To a point, it doesn’t matter where good ideas come from. Yet it makes one wonder, that so much of the explicitly anarchist analysis of recent decades comes to us from Italy.

Revolt is not a linear process, beginning in the development of ideas and proceeding to acts, with the occasional symbolic return to old ideas. An idea is like a gun. You cannot stick it on a shelf for a hundred years to collect dust, occasionally going in the closet to peer at it from the door, all the while using various other tools in your daily life until the day comes to go armed. Surprise! The gun will not shoot.

Ideas require constant upkeep. They must be oiled, cleaned, played with, taken outside, loaded, tested. They ought to be somehow practiced or used in our daily lives, not something kept away for one day, later, nor to be stored in a closed room only for leisure purposes. Let us dismantle the lazy approach to anarchist theory in which one states merely “I like Goldman, but not Bakunin” or where one determines in advance to like primitivist writers and hate communist ones, or vice versa, without actually reading (really reading), without treating ideas as things alive.

I wish for anarchist writings that span the entire space between ideas and action, that ruthlessly address every form of coercion, see our society from all angles, analyze and critique two-dimensional dogmas, and explore new forms and ideas relevant to anti-state conflict. An anarchist theory that is integrally part of practices of today, with no contented affirmations of the status quo (of rebellion), that generates reflection, debate and discussion, that contributes to the living continuum of anarchist struggle in ideas and practice.

III.

Anarchists often trip on the question of what comes after: the insurrection, the revolution, a moment of break with all structures of domination. Many bicker and fight, drawing lines in sand, sharpening spears to defend different models of self-organized society, different conceptions of freedom. Others say that such visions are so far off, that the opportunity to shape our lives and communities are so distant that it is useless to even think of such matters. It is a more realistic, more constructive approach I think—doing away with hypothetical discussions that we may never have to hold practically, immediately, in relation to our lives. And yet, something else still lies hidden from the whole debate.

I cannot even imagine freedom, never having tasted it, beyond the illusions captured in moments of escape, in parties or drugs, wanderings in the desert, staring at the stars, losing one’s inhibitions in hours of intense conversation until the hum of the outside disappears into silence. I say illusions not because moments of escape are inherently useless, but because the sense of freedom resulting is an invention, derived from wanting more. In this sense memories are little different from hallucinations: a moment past is no longer tangible, possesses no more weight in the world. We can remember perceptions and emotions from specific moments, but this is little different from remembering such aspects from dreams. The only way past events become tangible is through the inspiration they invoke in the present, to seek after and surpass what has already been done. It is little different from acting upon a dream, or an idea, a thing read or heard speak of. We are drawn to certain ideas through our hatred of domination, of privilege and oppression, of work, property and police. Yet anarchy is not only the negation of such things: it is something else. But what?

IV.

As a child, sometimes I cried and lay awake for hours at night, contemplating with dread the idea of heaven, of living forever. I could not explain why better now than I could then. It was not a choice, or a consequence of outside influence. It is not that I preferred hell, nor even oblivion, to simply disappear after death. None of these appealed to me particularly, but the reason my mind lingered so long on heaven is because that is where I thought I should go, where I would expect to go if I was good. There would be no end to my questions: what is it like in heaven? Is it really forever? Do we get any breaks? Do we come back to earth sometimes?

The best explanation I can attempt to give is an emotional one. Deeply contentious feelings at the thought of living forever, but more importantly, a choking anxiety at the uncertainty of it, at committing myself to go somewhere when I couldn’t know what it would be like, when it was already set up, and I would have no control over it myself. I can put words to it now, but at the time it was very much indescribable.

This may sound foolish, but to me it goes a long way to explain why I am an anarchist today. It is not a reaction to specific events or forms of oppression, nor a consequence of being radicalized through disillusionment in activist projects. Those things play a part in the how I have become what I am, but the why was already there. I was six years old when I first remember these episodes of anxiety and insomnia, before encountering most figureheads and forms of domination that I now have names for. The simple fact of being born into a world that I have no say over, with a million mechanisms of coercion to ensure the smooth functioning of its parts—a world pre-determined from birth to death, with plans already in place for us after death. Or to one who is unexposed to religion, there is no formula after death, but the thought of slipping into nothing offers little, unless viewed as a soothing end to a hateful world, or as an acceptable resolution to a life well-lived. One of these involves giving up on life, and the other a willing acceptance of life for what it is—and neither assumption is truly satisfying by itself. So the emphasis falls back into this world, the immediacy of our lives.

V.

All the pieces are in place. It is quite clear and hard to miss. That we have little choice in how to live our lives, that certain paths are plotted for us from the beginning, that the “choice” of jobs, occupations, and commercialized hobbies is little more than the choice of products on supermarket shelves, that these options are whittled down further and further through various angles of exploitation, that suppression of one’s will, desires and unique ideas is the only socially acceptable way to move forward when placed in subordinate roles, that “self-advancement” is a glorified mixture of method acting and manipulation, and that a thousand curtains exist to obscure these material functions of society from us—and often fail hopelessly. It is not necessary to read anarchist theory, or Capital, or even first-person accounts of exploitation in its myriad forms to understand this. Perhaps some are blissfully unaware, and others use unawareness as a façade to mask their complicity, or simply to override any doubts that might slow them down in profiting from this society—but many of us are quite aware of it, and more often then not, running away from that awareness in movies, books, drugs, partying, sex and other diversions.

Yet even as our climate suffocates rebellion, it is not necessary to make distinctions between acting now and preparing for future eruptions, between sabotage and building links of solidarity, between coordinated resistance and affinity-based actions, between interacting the way we want to now and articulating offensive modes against what represses us, between an analysis of dominant power structures and one of everyday life. All of these things fit together into an anarchist practice in our immediate realities. We need no illusions such as building a revolutionary commune today to justify mutual aid between comrades and collectives; no myths such as a peaceful evolution toward a society based on liberty to justify creating the relationships and modes of expression that we thirst for now; no fairy tales like bankrupting capitalism through financial damage to justify attacks on property, expropriations, occupations and other disturbances of the social order. Onward! To the crushing of all illusions, as the merry march to revolution hides no pots of gold, and the only gifts and cached arms on the way are the future products of hands that refuse the arthritis of thoughtless repetition.

On choice, decision and will

Throughout our lives we are bombarded with series of choices, one after another. To go to high school or tech school, what path or specialization to follow, to work or study, stay home, travel or move. The spectacle of choice spans from the smallest scale to the largest: what toothbrush to buy, what to make for dinner, which type of rice, which brand of sliced bread, what party to go to, who to vote for, to have kids or not, to cheat or not, up to the narrow range of named sexual orientations, political identities, religions—the alleged big questions which define our lives, or so we are led to believe.

Not infrequently, we breathe a sigh of relief when presented with the most banal of options—yes or no, spicy or mild, this color or that color. As if to say, finally! Nobody is making us think so much, turning the most insignificant question into a philosophical inquisition. And it is thus that sometimes having no choice at all, the fact of somebody else making a decision for us, can grant a feeling of liberation. For the at-times agonizing process of reflection that precedes a choice; but also for the feeling of responsibility washing off, the anticipation of guilt gone. I don’t think it entirely exaggerated to say that this is a major contributor to the allure of fascism.

It is an interesting process. Society grants us free will, in a manner of speaking. It says, go forth—you can do whatever you want, be who you want to be, buy what you want to buy, eat what you want to eat. It backs this up by reel after reel of choices seemingly in every aspect of existence. At a certain point, one is tired of choices, overwhelmed by this spectacular personal liberty, longing for obligation, wishing to act without thinking, dreaming of orders to follow. So we crash in front of the TV, or go to bars, restaurants, cinemas, clubs, and other harems of entertainment, seeking a kind of amnesia.

Yet the greater picture comes not in asking in which contexts we have choices, what choices we have, and where these different choices might lead. The bigger questions are in what context these choices arise, which choices are available and which not, and where, or who, choices come from. The spectacle of choice comes always in the garb of legitimacy, or law and authority. It is only one with authority who is in a position to offer choices. Imagine a child asking her parents what they would like for dinner, or which fast food joint they wish to stop at on the road. It strikes me as strange, this reversal of roles, of who is asking the questions. Of course, this is an example in which one person is clearly providing the choice for another—how it often is in simple and direct power relations, on the scale of one person to another. However, in society at large, power relations are often much more complex, indirect and obscure, lacking for a single individual to which one may attribute authority in a given situation. Categories of self-definition, like good or bad, rich or poor, married or single, straight or gay, seem to come from everywhere and nowhere at once. There is no person, no institution that presents these questions to us. They are absorbed throughout our lives from countless different sources—school, family, media, work. And these ideas, these dynamics spread like rumors through friendship networks, social media, and all other informal and seemingly less authoritarian social settings, until they produce an atmosphere that is inescapable. In other words, socialization, from the perspective of choice.

And in this whole equation, individual will appears only as a shadow, just tangible enough that we don’t doubt its existence.

We see the same dynamic play out in radical milieus, in the production of revolutionary ideologies. One chooses to be a socialist, communist, or anarchist, in much the same way as one chooses to be a social democrat, a Republican, a Golden Dawn member. One finds the ideology that most closely approximates her own inclinations, the dogma closest to her own views, the social group that feels most appropriate. One chooses to be a syndicalist or a primitivist, to involve herself in Earth First!, the IWW or ABC through a similar process. And like in most choices, it feels more like a compromise than a thing entirely willed, as a desire that one must convince herself she possesses. And when various sub-ideologies are critiqued, it is usually from the view of what they lack, toward the creation of a new tendency that more closely approaches one’s own perspective, one’s own desires.

In this way we construct ever more barriers between what we really want, what we really feel, and an unimpeded chase after these.

Are we fearful? Perhaps because the will is fickle, because if one doesn’t have the label “anarchist” to hold onto, she may suddenly believe in capital, want a society of laws and police? Yet such are meaningful questions, to know when ideas are true expressions of a person, andwhen they are shields to hide behind. At the same time, one may resent the prevalence of differing wills in the world, of the active desire for money, luxury and security—that most people are not driven by an antipathy to domination, and that wills are harder to combat than ideologies and political groupings. After all, a person who chooses to be communist might well be convinced of anarchism. It is on these grounds that it is easiest, perhaps even most effective to build an anarchist struggle—or so it would seem. Yet what significance could this struggle have, if it relies on the same political forms that it wishes to destroy, or claims to?

It is with great pain that society ever allows us to really want, to possess a will in this world. And it is always too fleeting, rapidly channeled into some existing form in which desire becomes a “preference,” and will is something criminal. It is a thing we approach with careful steps, not knowing what to expect, fearful to awaken a dragon. Yet this strange act, fraught with danger and risk, is what distinguishes our task from that of political groups of all forms and perspectives.

The Marxist develops a party for revolution, because the transformation she wishes demands a certain medium to direct the masses into that path; and because regardless of the means, the ends sought, the type of society to be produced—require a certain medium, a certain mold to create the desired form. The famous notion of breaking eggs to produce an omelette can be read in a different light. Not the tragic sacrifice of a few lives in order to produce a society good for all who remain, but the demolition of deviant wills, the sacrificing of what is unique, passionate and ever wanting more, in favor of a smooth, sculpted society. “Making revolution” by this means could be easily rephrased as making capital, making school, or making social control anew.

In contrast, the anarchist vision requires no medium to create or maintain it. In fact, there is no anarchist vision, only a gleeful constellation of possibilities—to filter these through a single medium would inevitably destroy them. As an anarchist world can have no medium, an anarchist rebellion cannot pass through a single means, a mediated form. It must either burst the bounds of any organized frame, or be destroyed by the form through which it is organized. This is not to say there cannot exist organizations, strategies, popular forms of attack, common analyses, histories, and tendencies based in method and affinity—but we cannot mistake the thing itself for the complex of relations that encircle it. There is no shortcut to the unhindered exploration of ourselves, our affinities, our wants, and the development of unflinching wills against the full assault that we call society—with all its choices, benefits, and mystifications.

On desertion

Desertion has gained a lot of steam in certain anarchist circles in recent years. A disillusionment with already-practiced forms of organization and agitation, the actions that lead nowhere, the efforts at counter-info that rarely yield discernable results—alienation in the city, in social norms, and the mounting weight of committing to an anti-political project that is at once daunting, frightening, and without any solid basis for hope. All are reasonable ideas, yet they must be taken into a context, into a direction that maintains conflict with the state and capital, and not merely a back-to-the-land resurgence with anarchist bells and whistles. I have seen a great deal, individuals with a fierce hatred of civilization, retreating to the woods. The operative term here is not “the woods,” but retreating, as neither struggle nor desertion may be defined in terms of population density. The reasons I can imagine for this step are: a dearth of hope in any meaningful action, a hedonistic abandon of a broader anarchist project, and a faith in impending collapse of industrial society.

There is a more fantastic alternate explanation, in which one deserts, and fights from the fringes of society. Yet this cartoonish scheme imagines a land with unmapped frontiers, spaces where authorities venture cautiously, where one can disappear into the wilderness. In few places now could one still live self-sufficiently on land, go armed, and move into guerrilla warfare against agents of development. And where this is possible, the possibilities of repression are equally unrestrained. Particularly in North America, the state is far too present to permit such lawlessness.

To follow, two major questions must be asked. For one, what is it we wish to desert, and what can we desert, specifically? Secondly, to the degree it is possible, in what context does desertion make sense as a strategy—for self-preservation, attack, or both and other reasons? In an army, deserting makes sense when you can get away, hide, find comrades to protect you, change your appearance and identity, and depending on your intentions, find materials and comrades to strike back, to disrupt their operations, to create space for more defectors to escape, revolt, frag.

To the first question, one must be very careful to avoid falling prey to various traps and diversions. It cannot be precisely the city, the electrical grid, the use of automobiles, or one’s “dependence” upon capital, technology and social infrastructure that she wishes to escape, if we still place any interest in opposition. As far as capital penetrates the entire space of the globe, and its domination is far more complex than simple consumer dependence, the notion of material independence from infrastructure diverts active struggle into an illusion of coexistence. Modern capitalism is unique as a social-economic-technological system in its ability to consume all, its openness toward many different ideals, even “radical” ones, even autonomy and independence, so long as one forgets that autonomy is impossible in capitalist society.

So what can we desert? Old practices, habits, forms of organization that serve only to reproduce a spectacle of opposition, that lend weight to the illusion of choice, power and liberty, that hold up the dead weight of reforms as concrete steps in a revolutionary project. The empty ideas of progress and victory, the self-congratulatory response when the state throws back a few dollars to appease the special-interest group of the day. The idea that structures of power and domination will ever dissipate gradually, that revolutionary ends can be achieved without a backlash of bullets, prisons, shackles, and more and more, technological invasions to repress any attempt at liberty that refuses to confine itself to the world of ideas, dreams and literature.

What has always distinguished anarchist ideas from other revolutionary tendencies is the immediacy of the desire to revolt, recognizing the omnipresence of domination and the alienation that is produced even in so-called radical and revolutionary organizations. That we want relations without measure, a dissolving of coercion in all forms, space liberated from the incursions of the law—that we want these all right now, that waiting is slow suicide, that hope is a shot of poison, that it is our own actions and convictions, our wants and affinities, that in any way take us down a path toward liberation. That all these things combine toward a fullness in the anarchist’s life, that no one element is enough by itself, that all together make up an anarchist practice in ideas, relations, spaces, attacks and interventions. Also, that there is no lawful escape from the hands of the state within this context, that it is only through evasion, self-protection, invisibility and solidarity that we stay free to continue our joyous revolt against this world.

Hence, the point here is not to contrast desertion from active revolt. Rather, that desertion must be seen as a single method, a certain unfolding of desire, which has a place within the at-once individual and communal project of liberation, but cannot be seen as a general strategy. The greatest danger is in a certain dialectic of industrial collapse—one which overstates the irrelevance of social organizing, the mounting frequency of crises, and the inevitability of ecological and economic collapse. The given answer? Give up hope, give up organizing, give up on revolutionary ideas because the chart is set and in motion; all that is left is to get away, find a patch of woods or fields and prepare oneself for the mythical “after.”

They make a good case, but this is the deceit inherent in any dialectic, be it one of ecological crisis or class struggle. Looking at history from a certain angle, there was once a “good case” for the evolution of class struggle into a revolutionary attack on capital, preparing for communism as a ubiquitous socal/economic relation. History, and the present, have no shortage of evidences, of patterns and trends, fodder for every Jane Doe and her pool-hall theories. This is not to discount the extinctions, the ravaging of sundry ecosystems, the depletion of certain resources, the potential consequences of an oceanic die-off, as well as the already evident—the forests turned to tree farms, the dead rivers, the moonscape oil fields, the spread of uranium, the wolf hunts, the towns and cities unknowingly turned into test populations for dangerous chemicals, disease control strategies, the rapid conversion of a city into a camp, a landbase into a mine, “territorial autonomy” into occupation. We don’t need clairvoyants to see trends. We are tricked only when we mistake the evident for one possible outcome of what is already in motion, losing the distinction between possibility and present fact.

Awareness of the ecological state of the world, in the end, is a point against desertion as a geographical concept. Politically speaking, it is impossible to escape society and attack from the fringes in a world mapped to the square inch, perpetually circled by drones and satellites. Some of the more interesting rural struggles in recent history, the anti-road struggles in the UK, the No TAV struggles in Italy, the current fight against the airport at Notre-Dame-des-Landes, are especially interesting because of the interaction between urban radicals and land-based struggles, because of the spread of ideas and discussions coming from these sites. There is no more frontier where forest squatters may escape to after making war on development. Rather, we move between different spaces in the interconnected sphere of global metropoli. Tragically, the lack of communication and barriers to solidarity render the land struggles of indigenous peoples in the Pacific, in the Amazon, and worldwide, far more precarious. Yet these spaces are no more off the map than elsewhere. They simply fall lower on global capital’s scale between all-seeing and convenient blindness.

We do not wait for a total economic collapse, for the further articulation of ecological catastrophes, with the glazed eyes of a filmgoer. Neither to flee to the woods and prepare oneself in isolation, reading one’s playbook for chronologies of economic deterioration. It is a curious mode for the anarchist, waiting for the best course of action to be elaborated, for the world situation to become undeniably clear (whatever that could mean). It is a worldview that sees politics as a world apart, static to a point, or changing with a clear direction—not a thing dynamic, unpredictable, ever in flux. That society is constantly negotiated through conflict (most of the time suppressed), that openings for opposition always exist, that time warps around our reaching for liberty and the wild—these are bases for any insurgency, any anarchist act.

Capitalism, as well as the structures and relations that pre-date it, has always been a “situation,” has always existed in a net of opposition, of crises, of new technologies, of failed cities and starving populations. To think that current trends and limits are insurmountable in the present, in contrast to all other crashes and depletions of the past, seems unlikely. If capitalism is indeed “unsustainable,” incapable of surviving another five hundred years without turning the earth into a lifeless moonscape, on a certain level this is irrelevant. Crises, crashes and collapse will surely play into the topography of the near future, but there is a great difference between elements and dynamics within a political-economic context, and inflated stories like worldwide industrial collapse at the flick of a switch.

It is not enough to describe limits, even with irrefutable logic and evidence, to make capital implode, to set about a rapid dissolving of society. Desertion is not an ecological necessity, nor a moral imperative. It is a single action within the sphere of social relations, a particular movement and vantage from which one may prepare and compose herself, from which to pose acts, questions, invitations. Moral limits and predictions have never proved to hinder the march of wealth and industry in the past. And even if such a collapse is inevitable—what does it mean to us right now, if the stock market crashes forty years from now and doesn’t come back up, if banks no longer exist in a hundred years, if in two hundred years there isn’t a single nation-state left, if a mythical state of primitive freedom encircles the globe long after we are worm-food and dirt?

Community

The question of community is inherently different from that of organization, federation, strategy. It cannot be viewed as a means, as a path to achieve certain ends, to confront the existent; it is rather a complex of relationships and a certain identity, or belonging, which exists above these individuals and relationships. On the one hand, we face the impossibility of community within capitalist society, the difficulty of authentic relationships that would compose it within the complex of repression, inhibitions and inward violence that we live. Yet to simply pose community as something that happens after a revolution imposes still more limits on the way we approach daily life. So here the challenge is to think of community now, without a nostalgia for small-town social dynamics, without a valorization of our social networks that still carry the burdens of society, without a whitewashing of the coercion that often exists in collectives.

I approach the question of community from two sides. From the one, as I would a world of free relations and interactions; from the other, as I would a world of mediated relations, hierarchies and deception—in other words, the world we live in. I have the distinct sense that I have never truly experienced community. At the same time, I have been in, and through, many communities. Often, I have felt as a stranger floating through an alien landscape, torn between a sense of belonging and a scorn for the contrived interactions that surround me. I do not wish to twist a definition of community into one serving my egoistic ends. However, I note a bipolarity of experience. In moments of strength, I have the courage to be honest, to criticize or abandon the alienated interactions that make up various communities, to tear back illusions of approaching my desires through mere social or subcultural acceptance. In moments of weakness, I fall back into unwanted patterns and pursue relations of comfort, fixating on fleeting convivial moments, erasing my critiques under an imagined “collective good.”

Here one must ask: what is community? And then, is it truly something we seek, and why? And while this questioning may take certain utopian angles, it must also take place in the context of real relationships, our immediate lives, the definitions that exist regardless of intentions to the contrary. Community may be defined in the most simple way, as a group of people living in or in some way sharing the same space. This could be a village or small town, or a group of people within a city or larger area, sharing space in terms of relationships, events and ideas.

One cannot ignore the aspects of living community plagued by mediation, how these establish privileges and informal hierarchies. Take the case of anarchists, where knowledge of certain texts and websites, dress, musical taste, and social networking abilities may stand in for one’s ideas and passions, placing her on a scale to be judged.

Communities of choice play large in this discussion. Punk, squatter, anarchist, traveler, queer. I have at least dipped my feet in all, come and gone, come and gone. I have often felt somewhat at odds with these groupings, conflicted in the identity that draws me in, and all the implications that follow. Sometimes it is more comfortable to stay on the fringes, the greater downside being the unease that a stranger brings, making closer interactions and shared experiences difficult. Yet at the centre of these communities, their contradictions become more clear. They tend to revolve around certain ideas, practices, lifestyles, music, dress and other factors. Along with an affinity for shared interests, and the relationships that may come of this, we see a variety of social codes that determine who belongs and who doesn’t, that may establish credibility and trust. The most immediate danger here is where relations are determined by things other than the sincere and open interactions that may concretely develop closeness and trust.

Now there are serious limits to any community based on circumstance, living in the same place or sharing the same political label. Yet these material forms are still more interesting than certain utopian ideas of community, because of their imperfections, the divisions and conflicts that exist within them. After all, I do not seek to escape the tyranny of this world for the tyranny of a “perfect” community—sustainable, non-hierarchical, whatever formula one might choose to erase the tensions that inevitably exist between people in any setting.

One need not choose between escape and complacency. I wish to define community so that it may be confronted, acted upon. It may not be possible to infuse existing communities with new ideas and different interactions, especially where these are foundational to that space. The question then grows broader: to create new and desired communities, and to approach existing communities as sites of conflict. One may halt upon this point. Anarchist community as site of conflict? I am not proposing a mud-slinging between clans, yet neither need all that calls itself “anarchist” be sacred. Where a community produces deceit, exclusion, repressed passions, inertia and defeatism—these are grounds on which to fight. Little has ever come of merging with a mass and wishing for it to be different.

The question falls onto the commune, and communization. And these are large questions, for in spite of the great volume of text on communization in recent years, most explorations are still very much tentatives, remaining in theoretical spheres, barely broaching the subject of material practices. And why? Because it is at great risk that one endorses specific visions and describes concrete forms, in so doing already opening the gates to recuperation. I hold no pretense that the sharing of food and rent, the creation of certain collective resources, the opening outward of individual property, are communization. After all, this is only one form of property, and collective dynamics are merely a different dynamics that exists within capitalism—while I seek the abolition of property, the destruction of capitalist social relations, for the creation of different relations outside. Things which are difficult to speak of in the present, though we cannot forever speak of them in the abstract, in the future. Hence, I have little empathy for those who wish to create different settings and different dynamics within capitalism, for a pat on the back, a sense of living out one’s values. These are the same limits posed on any anarchist practice in the immediate. Values are cheap, and I disdain their spreading through moral imperatives, when already capitalist society accomodates an immeasurable diversity of values within its sphere.

Communization cannot be defined in the collective application of “anarchist values” in daily practices. Rather it is how we envisage the abolition of capitalist relations, how we project ourselves toward these ends. As we cannot produce relations outside of capitalism, or an ideal of free association, the question is always how we imagine and tend toward these ends. As there is no “outside” of structures of power, there are no non-hierarchical collectives, no non-dominant relationships. There are only anti-hierarchical collectives, acts and intents against domination, as we adopt a shared antagonism, and live this tension together in our lives.

Anarchists do not anticipate the total realization of our will or an end to struggle within our lifetimes—and to expect such as the future product of a certain dialectic requires a great deal of delusion. While it is easy to be disheartened at this, and many take it for a reason to develop comfortable lives and social networks, to approximate their ideas and values in certain relationships or scenes, the question of communes and communization is elsewhere.

We can view these things in two ways: as forms, and as tendencies. To me, the commune is not a thing to generalize at all costs. It is a certain form in which to strengthen affinities and develop practices, to tend toward a struggle that embodies the relations we want. Yet it is one path toward liberatory struggle, one form through which we may flesh out a shared will against domination—not the only one. Communes are interesting where they are developing ideas and perspectives, sharpening attacks and spreading through autonomous and willful means. Yet the anarchist struggle is large, and liberty is a wide, unknown land—to be approached from many sides, with different tools and methods, by people with different ideas and wants, always deepening one’s sense of her own position, always creating new forms from which we may heal, grow stronger and attack. The moment the commune is articulated as the form to adopt, the moment that communization becomes the perspective that seeks to shape and control anti-capitalist struggle—is the moment to attack, burn down its edifice of superiority and expertise, and return it to its proper place among all other forms and tendencies through which we explore our potential toward liberation.

Community differs from the commune in that it is broader; not inherently larger in numbers, but broader in the scope of life it incorporates. It does not imply the same intensity of shared space, of shared time and intentions, of a singular will to exist as a commune. There is a degree of shared will, in terms of seeking affinity between the different forms within it, in terms of a will to take something from the shared space, the communication and relationships that make up this community. It may include communes within it, but also individuals, affinity groups, collectives, and varied relations between all these entities—including conflict and tension between them. People may come into it and leave it according to their will, and it may split up, or dissolve, when no longer desired. It is not based on an intensely shared analysis or perspective, as an affinity group, nor is it exclusive based on existing social relationships and dynamics. Yet neither is it a welcome center for subtle coercions, for sabotage or abuse, after a hollow principle of inclusivity.

But what is the point of such a community, if it is not an organization seeking to diffuse anarchist ideas, and build up specific structures and resources? It is a space for experimentation, where one may explore the terms of her alienation, the limits and social constructs that pervade our lives, seeking out ways to eliminate the dependence and pressures that characterize much of what we call friendship; to develop different ways of interacting, different types of relations that are more true to our wants, exploding shells and habits of submission to social roles.

And where we seek to build communities in revolt, these cannot remain focused on interior relations, on the experiments that happen within their bounds. Where the will to break down social pressures and patterns of manipulation drives us to community, to act and interact differently, we seek simultaneously to explode the bounds of these communities, to spread our sentiments more broadly, to share our explorations so that others may learn from them, adopt or alter them to their own desires, generalizing the intent to destroy commodified social relations. Within this dynamic, the community is only one form, one aspect. The point is not to fixate on this one constellation of relationships, but to address all in relation to each other: the idea, the act, the individual, the one-on-one, the gang of friends, the affinity group, the commune, the community, the broader spectrum of relationships expanding from there, each form fulfilling certain functions in the demolition of society.

The other piece of community is in generating strong ideas: debate, critique, and a sharpening of analysis and practice. In isolation it is difficult to push one’s perspective farther, for the lack of conflict, of external input, of exposure to different perspectives. Without discussion one gains little confidence, thoughts grow increasingly abstract and impractical, and we grow lazy and timid in our ideas. As well, in a closed group sharing one dogma, individuals develop their ideas further, but do so through an ever-further removal from the outside, where the only criticism and doubts come from the initiated, and thus become further armor around their ideology—ever growing deaf as they dig deeper and deeper tunnels. Yet neither do I wish for a community of loosely defined affinity, where dissent is suppressed on the pretext of working together, where the lowest common denominator is sought and the more critical and radical ideas and acts are outlawed for the purpose of accessibility, of waiting for some later date on the calendar of a forgotten prophet. No, I wish for community based on a general will to revolt and to deconstruct the inter/personal dynamics of society, allowing for different perspectives on how and with open discussion and debate, a breeding ground for revolutionaries of various chosen forms and methods, a springboard for reflection and acts, and a den of solidarity and silence, defended without hesitation from encroachments by the state and other forces of the social order.

Such a community will inevitably hurdle down a dark path, plumbing deeper mysteries and desires. Its scope is as broad as learning how to live, together. The relations explored within burst the bounds of identity, attacking every coercion and laying bare every act and artifice of power. This can include the twisting and breaking of gender roles, eliminating manners and codes of presentation, destroying invisible patterns of competition and mockery, attacking the subtle pressures to conform that exist in radical circles as elsewhere—meanwhile, building up a culture of mutual honesty, directness, critique, unrepressed passions, openness to negative sentiments without personal offense, to positive sentiments without mockery; an immoral willingness to cooperate and compete without value judgments, to confront deceit and passive manipulations; while keeping the humor for play and games, and the deception and subterfuge that these can include, without allowing deception to subtly pervade and dominate our ways of interacting.

The attack

This may seem out of place following various discussions on social forms in relation to the practice of revolt. Or it may seem perfectly in place after these, given the notion of the attack as the end-form of anarchist practice, where all developing of affinities, all organizing, all propaganda, all pieces of struggle come together at the end into one road toward attack, then more attacks, spreading into days of rioting, barricades, insurrection, and finally, after the insurrection—the beginning of any concrete discussion on liberty, on how we wish to live, to work or not, to secure our needs and relate to each other how we wish. Now, I don’t disagree with the need for a revolutionary break with society before any total leap forward into lives, relationships and communities in the absence of capitalist relations and other dominant structures can happen. And I don’t entirely disagree with the above sequence of events as a very rough summary of a build-up to a revolutionary moment, from where greater explorations become possible. Yet this is one specific angle in which to view the struggle. Physical acts of aggression and sabotage against the state and capital, while very relevant in an arsenal of practices, cannot be taken as the single ultimate act to be reproduced and spread, or as a make or break of “revolution.” Meanwhile, many things may be done in defiance of capital, long before its influence is physically destroyed.

One must take into account that the attack is a social form in itself, not merely the consequence or end goal of social forms. We cannot take the attack in isolation, without seeing the relations that inspire and sharpen it, and the relations that it creates in turn. “Propaganda by the deed” is not simply a euphemism for attack, sabotage, destroy. Bombings, arson, assassinations and other acts were not always viewed as ends in themselves, nor even acts to be reproduced such that once a certain frequency of offensive acts would be attained, the state would collapse, capital would retreat, and we would begin discussing how to live our lives. Instead, attacks were viewed as forms of communication, as much as a poster or pamphlet, communicating the impulse to act immediately on our wills, and hence deepening the force of ideas behind one’s antagonism.

This understanding of attack as a single element within the larger context of struggle has been often lost within the issue-based, anti-corporate, fragmented grounds on which anarchists of today tend to act, blending into a hard-to-define radical milieu. Even if we take the ALF and ELF, two of the longer lasting clandestine radical groups1 in recent North American history—much of the discourses in their communiqués, as well as that which tends to surround them in broader discussions, describes a form of arsonist activism, the furthest extension of nonviolent direct action. Within this context we hear the rhetoric of property damage, the loss in dollar amounts incurred through the destruction of certain buildings or infrastructure. Here, one envisions success in the idea that she can “defeat” certain corporations by bankrupting them through economic damages—or, that she can defeat a development project by preventing the construction of a road or the logging of a forest.

Now, these are useful and interesting acts, but when one’s analysis is constricted to the stopping of one project, then perhaps another one, and another after that—or even to destroying one fur farm after another until the entire industry is destroyed—the greater context, the greater potential and relevance of these struggles and these acts is lost in the narrow vision through which they are communicated. Take the SHAC2 campaign of the early 2000’s, attacking Huntingdon Life Sciences through its scientists, its executives and the banks funding it, toward intimidating its staff and bankrupting the corporation, on the basis of its exploitation of animals in testing, primarily for pharmaceuticals. It was radical for the convictions and tenacity of actors, and perhaps for its “effectiveness,” or its expansiveness, yet starving for ideas. Or take the ELF’s first guideline: To inflict maximum economic damage on those profiting from the destruction and exploitation of the natural environment. So car culture and the petrol industry are attacked in the Romania SUV arson; the development of dwindling lynx habitat is sabotaged by the Vail ski lodge arson. Or in the case of Earth First!, the coal industry is stabbed in the heart by blocking the entry to a single power plant for a single day. In all these cases, where they are “successful,” we hear a similar rhetoric, an analysis of dollars of damage incurred—one step closer to destroying coal, logging, mining, petrol, cars, dams and airports.

We stumble on the absurdity of a specific opposition to earth-exploiting industries when in the end, few industries are not earth-exploiting; and what form of production is not also one of pollution? What form of development, of research, of work, is not in some way an attack on the wild, a further encroachment of capitalist and technological logic into every space, on every scale, while simultaneously erasing its tracks so that “paperless offices,” paying for plastic bags, ridges flattened for windmills, mountains blasted open for high-speed trains, and giant magnifying glasses in space produce the illusion of a society in harmony with “nature” through its total enclosure, commodification and control—as much in a supermarket as a forest, as much in a river as a farm as a city street.

Granted, every attack must by nature be specific, and even if our ideas are general, there is little to gain in choosing targets that could only be understood by those who are already anti-capitalist, anti-civilization or anarchist, if more comprehensible targets could be chosen. Communication is important outside of the act, but if an attack can be easily understood without the need to seek out and read a communiqué, its social effect is likely to be much greater. The destruction of turnstyles following a fare hike is an obvious example. An attack on a widely opposed development project, a corporation in a maligned industry, or a recruitment center in times of war preparation may all be aptly chosen targets. And if people are able to stop a development project, to destroy a laboratory that won’t be rebuilt, or bankrupt a corporation, all the better of course. But regardless of capacity, of the scale of attack, the way one approaches the act need not change. To attack a corporation in order to then communicate facts about that corporation, or to stop a project in order to communicate “victory!” is a great waste of the attack’s social potential. It can be useful to communicate the facts regarding this specific opposition—but also to communicate a broader analysis and opposition to all domination and exploitation (without subcultural slang and other insular language), the need for not only an increase in number and intensity of attacks, but also a broadening of scope beyond certain industries, beyond corporations generally, toward generalized attacks on the state and capital, against all signs of our alienation, on the perpetrators, exploiters, bosses and landlords that haunt our daily lives.

We cannot separate the attack from the ideas that inspire it and that it inspires, from the space in which it occurs, the other struggles that surround it, the communications of these struggles, the passions that drive individuals within them, the intense relations that deepen ideas and produce more attacks, the knowledge that from the street to the workplace to the home to prison to the forest, while different settings demand specific approaches, the struggle against this world and for a full possession of our lives takes place globally in any place at any time, independent of popular opinion, of social movements, economic collapse, and other social forces that will affect and shape our struggles, but that we must not chain ourselves behind.

On play and social forms

I remember when I was a child, seeing the world with wide eyes, the raw intensity which I felt in my approach to the world. How clear it was that I felt at odds with my so-called education, with the time spent sitting in a classroom, how strange to be forced to listen, to take notes—and the element of distrust with which my responses were taken. That an answer would not suffice, if I did not show how I arrived at this answer; that an idea was taken for plagiarism if I didn’t say whose idea it was, or where I found it. The frequent idea that children cannot properly think, that they are mere conduits for the intentions of others, to quote, puppet, or mimic what they see and hear. All this at the form of school, before even mentioning my response at certain facts and ideas presented by teachers, which struck me as forms of subtle deception and coercion, in that we must accept their facts, their ideas.

I remember the oddness of table manners, of certain conventions of behavior, of how to act, talk and speak in particular social situations—with little sense of where these things come from, why we play out these roles and games, with no explanation. When I read a piece that described a group of monkeys sitting around a dinner table, with their own forms of etiquette, it struck a chord inside me. It captured perfectly the absurdity of social forms and conventions, how ridiculous that billions of people pass through their entire lives reproducing what we call society, never questioning it, beyond certain undirected “what if” explorations, while in the grasp of various substances.

These days, I am not against table manners in the same way I am against police, prisons and class society, but the initial response is much the same.

I remember the bitterness with which I faced exclusion, mockery, the development of hierarchies and competitive relations among kids; the artifical kindness, the shifting of allegiances and reputations by association, the rumors that unload faster than a Kalashnikov clip. The alienation I felt carried a full range of responses, from envy to rage, from fleeing to crying, acting to developing a hard, silent face. From feeling left out in a setting to feeling distinctly at odds with the setting and all that created it—the wholesale reproduction of society in age-segregated groups of youth, complete with work, sabotage and cheating, with police and criminality, with responsibilities and incentives, with social capital, with proles, with racist jokes, with hot girls, dick-measuring and the reproduction of sexual norms.

I remember discovering that I could be funny, that I didn’t have to be uniquely silent, serious and strange—the immediate joy at filling a role that was socially rewarded, satisfying in different ways than any I’d occupied before. But the feeling does not take long to grow hollow. To be a funnyman my whole life, to live for these moments of wit, for a form of collective entertainment, would have been a grand ploy, an easy way to ride through life, until the bottom falls out and reveals the gaping chasm of a whole world belying the joke.

I remember racing through the woods, climbing trees, forging new trails, looking with the eyes of a warrior out on clean-cut lawns, white aluminum houses, aboveground swimming pools, the road full of cars—another world entirely. I built forts and shacks, imagined building a house in the woods and living in it for a whole summer or longer. Exploring the far side of the mountain behind our house, finding trails and roads I’d never seen before, I imagined hidden towns and villages unseen by other eyes. I ran away in the middle of winter, built an igloo and slept in it, only to go back home through the basement around three in the morning.

I laid awake, my eyes wide, forcing out any encroachment of fatigue—waiting to be sure my parents were asleep. When the night was sufficiently advanced, I slipped out the basement door, made my way through the woods, across the neighbor’s yard and down their driveway to the road. From there I walked the two miles into town, ducking in a ditch at the sight of headlights, heading for the 24-hour store to buy a box of donuts, a candy bar or a soda—and come back home. Sometimes I did this alone, sometimes with friends.

I recall one night in particular when the wind was so loud we could barely hear each other talk. The trees were almost galloping upon us, the phone poles shaking. We watched an electric wire throwing sparks, and I wondered what might happen. Would we lose power? Would we be cut off from the rest of the world? Yet this cut-off feeling is nothing new, just a reflection of the dissonance between the hours drawn out under the spotlights and microscopes of authority, and the moments stolen from these intruders—when my voice, my body and my acts are my own, imagining if time, the world, and I could be cut off from these permanent attacks. Each body to itself, each act for its own pleasure, the wild world left to its own spitting desires.

If I can name one feeling I have had for most of my life, it is the feeling of waiting for something. For more than twelve hours in the woods, more than a vague excitement when the windows were broken out in my high school, more than one night of good sex, more than a mushroom trip, more than feeding people, more than a protest, more than a riot. More than one social space, more than one close friend, more than a sick show, more than books, movies, fleeting passions, parties that are always the same, friendships that slowly fizzle out, strikes that get sold out, trendhopper revolutionaries that come to the street when it’s the cool thing, and radicals who are in it for the long haul—if the long haul only means the upkeep and maintenance of a radical scene, of institutions that lend the appearance of an anarchist movement (or museum?). Before one reacts—it’s not that I’ve been sitting in my room observing, hoping for new revolutionary developments. Rather, that participating and acting can take on the character of waiting when one’s acts do not carry the full weight of her dreams and desires, when her affinities become containers for her passions, when her projects become more and more like work.

When I first discovered the existence of anarchists in my city, and then anarchist texts, publishers, convergences, houses, squats and other fixtures, I felt that I had really found it. I remember the excitement I felt for months after, in reading, discussing, participating in anarchist events, learning the slang and expressions, discussing non-monogamy and gender non-conformity, or “the collapse,” and hearing about different campaigns and spaces. Yet it didn’t take terribly long for the excitement to hollow out. Like any new discovery, a new passion or love, it is easy to throw your heart and body into it, project your spectrum of desires onto it, believe it is everything you’ve wanted and that it’ll be there to take care of you for the rest of your life. There are many—the anarchist “lifers” we read of elsewhere—who settle into a happy married life with what they call anarchy. It is largely these who maintain the long-term structures of anarchist organizing and cultural production.

Once my doubts began to surface, my excitement didn’t vanish instantly. For a long time excitement coexisted with certain critiques, a feeling of something lacking. The excitement declined to a lower intensity, much as with any hobby or interest, while the early critiques were difficult to put to words, the lack was felt but just what was missing—impossible to describe.

To the professional revolutionary, this may all seem like so many childish responses, so many petty acts of rebellion, so many emotions—nothing political, nothing serious. They may call this all distracting from the point, obscuring the greater subjects of power and domination. However, we have plenty of studies and explorations into capital and the relations it produces, into the forms and functions of state power, the role of the police in society, patriarchy and its many faces and tentacles, extinctions and other afterthoughts in the strip-mining of the earth. We also have many personal accounts and memoirs, documenting the alienation and oppression of so many individuals, creating an invisible network of support, waving the tag of “personal as political.” Yet the production of binaries, whether one favors one side or values both, does us little good—and less often do we fill the space between personal experience and revolt against larger structures of domination.

A conversation with a friend recently gave this insight. Friendship is more than just a combination of shared social projects and emotional support. There are many other aspects and nuances that fall between the two, that embody both, and that cannot be contained by this spectrum between the emotional and the social/political. In the same way, the anarchist project is not the adding of social/emotional support networks, or myriad ways of dealing with the alienation of capitalist society, to anarchist organizations and physical attacks on the state and capital. To say each has their place misses the point. Each may have its place depending on the social context, the individuals involved, the ways they are approached, the greater ideas surrounding them. Anarchists do not seek a combination of discrete practices, but even a continuum is insufficient as it imposes boundaries and limits, beginnings and ends. Any act, any idea is anarchist as far as it seeks the destruction of all structures and relations of domination, the razing of society as a fixed constellation of practices, the pursuit and exploration of liberty at every scale of life, and the development of free relations of willed solidarity and affinity. Any action that doesn’t carry these intentions within it, even a practice commonly affiliated with anarchist struggle, even one that calls itself “anarchist”—misses the mark.

The anarchist approach to rebellion is unique in that it cannot develop or follow a revolutionary science, there can be no defined mode of struggle, no anatomy of an anarchist organization, no singular process or political form—despite the prevalence in recent decades of formal consensus. Anarchists recognize the limits of organization and organizing (or so I hope), the impossibility to project certain forms onto a desired future, the inability to draw a model for what we want through our collaborations and collectives.

Since we cannot describe what our lives would become, what communities could look like, what a world free of domination could be, the projection of an anarchist vision takes on the form of play. I do not mean that it is a joke—but that it seeks ever to surpass boundaries. From where we stand, we have no ability to describe a single unrepressed individual, freed from all relations of domination and submission. So how could we describe a community, or further still, a society free of all the dynamics and pressures into which we are initiated from birth—and still harder if we take society itself to be the entire agglomeration of social behaviors, interactions and forms, which we have little choice in reproducing?

If we dismiss play, we adopt the constrained attitude that there are avenues, forms and systems established through which we may channel our revolt—and that we must take these, if we wish to have an effect, for our voices to be heard. It is as true with molotovs and guns as with petitions, lawsuits, and party politics. Changing the system from within, joining the structures and parties of power, does not equal seeking revolutionary transformation through time-tested, pre-determined forms of organizing, counter-power, sabotage and revolt. But they spring from the same logic of follow my lead, of doctrines of practice, of imitation, of seeking indescribable ends through means already drawn out and defined, in a certain sense permitted. It is a similar process as that of the child learning to fulfill social roles—and the same way a child may grow up to be a social worker, council-member or military sniper, she may call herself a radical with a rocket launcher or a thousand signatures, failing to see the limits of mere acts, the impossibility of destroying domination through even revolutionary social roles.

To return once more to childhood, we see that there are two different ways children learn. One is through play, and the other through social forms. In language, a child plays at speaking before she speaks, officially. She imitates sounds, repeats words, invents new words, and approaches language organically. It is only when it comes to grammar and syntax, to the rules of language (as much in forbidden words as in sentence structure), that language takes on a pre-existing social form, and hence a structure of domination. Yet it is when we choose to make incomplete sentences, to speak in codes, to make games out of conversations, to invent slang, to create our own meaning for words, that we abandon the structures and rules of language, and treat communication as a form of play, a tool we can shape to our own will in defiance of social norms and authority.

It is the same in sports. Where anything can be a toy, one can easily invent games with what is at her disposal, as of course children always do. Even with official sports, one might watch a game of soccer without knowing how it works, and then play at soccer, having a ball and some friends to play with. The result will not likely be the same game, with the same rules, the same positions, the same time limits—but it will probably be far more interesting and fun to those who play. Likewise, one may go build a shelter in the woods and sleep in it without all the established norms and practices of camping, the “necessary” equipment, the mowed and surveilled capitalist campgrounds, or the facilities of National Parks with their own infrastructure, their own police, their own laws.

It is the same way that finding a book and reading it out of a desire to do so, learning or taking what one can from it, is far more interesting and useful than any book one is required to read for school—and will hence avoid reading, skim or find notes and summaries, in order to shirk the obligation.

And how many people will say they’ve gained more in life from school or from job trainings than from their chosen relationships, the books they wanted to read, their spontaneous adventures, the pursuits that are driven by their passions and interests? There is a qualitative difference between someone who becomes a mechanic through a fascination with motors, a love of tinkering, an irresistible draw to the smell of grease—and one who pursues a career, submitting to social pressures, seeking stability or modest wealth, who goes to the same job five days a week, from twenty five to sixty five, living for weekends, holidays and vacations, waiting for retirement to retreat from the pressures of the world and live out her last years in rest and relaxation. After all, is not any society that produces cars, or computers, or roads, or ships—purely to serve a social necessity—in itself totalitarian, even if it calls itself anarchist? Is this not the fundamental difference between work and play, desire and fear, obligation and the willingness to go forth into what is unknown, full of risk and danger, but at the same time so attractive we cannot peel ourselves from it? Is this not why we are anarchists—yet hate to put too much intention into a single word, wary lest it become a prison, like so many other words?

And before one brings up the fear of marauding wolves, communicable diseases, deadly plants and famine—people die all over the world from most of these things today. And these are not people living in a “state of anarchy,” rather in the poverty and disorganization produced by colonization and capitalist society, from which a small number of people are wealthy beyond our imagination. In the meantime, the roles and tasks which demand such precision that failure would mean death are incredibly few compared to the things which nearly anybody can do with a year or two of learning through practice—and even if it is longer, what is five or ten years spent learning to do something that you really want?

As well, humans have lived for thousands of years without the benefits of modern architecture and engineering, so that today the amount of people that die in bridge and tunnel collapses, buildings falling in earthquakes, car crashes, trainwrecks and other routine technological failures casts a shadow over the deaths by attacking predators and poisonous mushrooms of past ages—things which still kill people today. (For the record, I am making a qualitative argument and absolutely not a statistical one. Even if wolves killed proportionately more people in 1000 BC than workplace accidents and engineering disasters do today, it is irrelevant—we are seeking more life, not more and longer lives.) If progress and civilization are measured by life expectancy, prevalence of certain diseases, or the amount of junk we can shove in our mouths, as we are often misled to think, the issue is not that civilization has not progressed far enough, that we merely lack for time or technology, that more specializations will come to fix the problems created by the specializations we have—rather that civilization and progress are in themselves vampiric, that all we have are facts and statistics to mask the profound discontent and alienation we feel, that suicide, addiction and insanity are the most prevalent and reliable responses to the murderous enclosure of our social relations, as long as revolt fails to destroy them.

Now it is a fearsome thing, letting go of organizing forms, not trying to plan, and hence to own, a revolt against society and the venturing forth into what comes after. We are used to situations where we are in control, or where somebody is—so that a lack of control and panic become nearly synonymous. And even when one lets go of the impulse to plan and organize all, even to the point of laughing at rigid ideologies—the anticipation of failure or defeat is an easy excuse to avoid the fearful endeavor of thinking about what we really want, how we can launch ourselves toward these ends, and what that means for us today, right now. As long as our ideas and desires, our forms and acts of revolt are mediated through existing groups, defined ideologies, developed practices, milieus in which we find comfort and acceptance, actions that only parrot others of five, ten or fifty years ago—we feel safe. Our risks are limited, taken in a known context of support and solidarity. Our sense of failure today mimics the sense of failure we anticipate five years from now. Our nostalgia, our memory of small moments of excitement, our small perceived victories, all serve the daily reproduction of “radical politics” and its subsumption into society.

After all, the imagination can be a tyrant, play can be dangerous, children can be cruel, and the world is a dark place far from streetlights, highways and supermarkets. To not have plans means to relinquish control over the future, even if right now we control only the smallest grain of sand on the beach under this city. To unleash the fullness of a revolt against society, the tidal force of rage against all the humiliations inflicted on us, the mass of writhing desire and repressed poetry hidden inside us, is to set loose a horde of Vandals in the world, a plague upon all power and exploitation. It lends a new sense to the word “mass,” in which the mass of will in one individual may be greater than the power in a mass of thousands with their heads down, seeking only to express their protest at certain injustices, ready to go home with a few concessions, or without. So we play, with whatever tools, toys and playmates we can find, with science and magic, with new and old skills, with all the world hanging in the balance. We have little to bet, yet we gamble on the far, distant possibility of the smallest taste of a world full of unshackled joys, of one day free of ill-cached contempt, of five minutes of love free of inhibitions, without discomfort and the encroachment of cafés, diamonds and other cogs in the machinery that we have come to call life.

And yet, what good anarchist, seeking greater equality and the welfare of all, would take such a risk—would release such a danger into the world? Should we not first wait, to be sure that the world is ready?

Feb 242013
 

From Anti-dev

Dozens of masked intruders have raided a gold mining operation in northern Greece, officials say.

The attackers used petrol bombs and flammable liquid to set fire to machinery, vehicles and containers, neo-Nazi police told the Associated Press.

The Hellas Gold site is due to open in 2015 and expected to create new jobs in the recession-hit Halkidiki region.

But it has faced protests from environmentalists who say development would cause irreversible damage.

Citizens’ groups have been trying to halt the project since 2011, when the Greek government allowed Hellenic Gold, a subsidiary of Canadian company Eldorado Gold, to dig in the region.

In January, hundreds of Greeks took to the streets of Athens to demonstrate against the new mine.

‘Barely exploited’

Up to 50 intruders raided the complex at Skouries after midnight on Sunday, fire fighters and police told AP on Sunday.

The arson attack caused extensive damage to machines, trucks and containers used as offices, authorities said.

A security guard was reported to have been injured in the attack.

Protesters say the mine will destroy forests and contaminate groundwater

Police detained 27 people, who were later released.

The Halkidiki area has a long history of mining for gold and other minerals, making it the centre of frequent bitter debates between residents and politicians.

Eldorado boss Eduardo Moura said the Hellas Gold project would « generate approximately 5,000 direct and indirect jobs in Greece ».

Authorities hope it will help to fight the crippling unemployment in the region as the country heads into its sixth year of recession.

« No-one doubts any longer that northern Greece is a source of mineral wealth, with a total wealth in metals exceeding 20bn euros (£17bn), » Deputy Energy and Environment Parasite Asimakis Papageorgiou said in a recent parliamentary debate on mining operations in Halkidiki.

« We can no longer accept this being left unexploited or barely exploited. »

Critics, however, say the mining operation will destroy forests in the area, contaminate groundwater and pollute the air with chemical substances like lead, mercury and arsenic.

Opponents argue this will drive away tourism and damage farming and fishing.

Last year, residents launched legal proceedings to try and to stop the project.

But the country’s highest administrative court ruled in favour of Eldorado, citing Halkidiki’s high unemployment rate.

Judges also said there were no environmental concerns stemming from the investment.

Taken from Occupied London:

An arson attack took place on the worksite of mining company Hellas Gold in the Skouries forest in north-eastern Halkidiki in the night from 16 to 17 February 2013. An initial report, posted by the pro-mining blog “Citizen of the Aristotelis Municipality”, stated that 50 to 70 individuals wearing full-face hoods and armed with shotguns and petrol bombs entered the site shortly after midnight and set equipments and vehicles on fire. The report further claimed that the assailants immobilized the two security guards who were on the site and held them hostage after dousing them with petrol and threatening to set them on fire. The value of the shares of the majority owner of Hellas Gold, Canadian company Eldorado Gold, dropped by 6% in the Toronto stock exchange following news of the attack.

The Skouries forest is at the centre of a hot dispute between the mining company, Hellas Gold, which is owned at 95% by Canadian mining giant Eldorado Gold and at 5% by Greek public works company Hellaktor, and local communities. The company claims that a pharaonic plan for mining of gold and copper in the area will benefit the region through the creation of some 5,000 direct and indirect jobs, while local residents argue that not only the dubious terms under which mining rights were transferred to Hellas Gold mean that the Greek State will receive no financial benefits from the mining project, but also that activities planned by Hellas Gold will cause massive damage to the environment which will in turn lead to the loss of many more jobs in the existing sectors of the local economy (farming, animal husbandry, fisheries, beekeeping, food processing and tourism). The residents’ claims are supported by research conducted by various independent scientific institutions such as the Aristotle University of Thessaloniki and the Technical Chamber of Macedonia. The fact that the company has the support of the government in the name of “securing foreign investments” has often resulted in extremely heavy-handed police tactics against protesting residents, for example during a demonstration on 21 October 2012. More radiobubble reporting on this issue is available on the tag Skouries (in English, French and Spanish) as well as here, here and here (in Greek).

There was considerable confusion as to what happened exactly on the mining worksite in the night of 16 to 17 February. The claim that the security guards were taken hostage, tied up and doused with fuel spread through the media even though it was not confirmed in the press release of Eldorado Gold or the statement issued by Hellas Gold. According to Greek news website TVXS, local media reported that police officers denied that there had been a hostage situation following the attack on the site, as security guards pulled back after seeing the group of 40 or so people who were coming. [1] The official statement issued by the Ministry of Public Order after Minister Nikos Dendias travelled to the regional capital of Halkidiki, Polygyros, did not mention any specific events; it merely reported that the Minister said: ” First, Greece is a European State with the rule of law. Second, we all have the obligation to secure the possibility of foreign investments in this country. It is well-known that this is the only solution to face the huge and dramatic problem of unemployment. Thank you.” Security camera footage of the attack, which was released to the media, also shows no evidence of a hostage situation. All indications are therefore that the claim that guards were taken hostage and doused with fuel by the assailants does not stand, even though it was repeated ad nauseam on TV talk shows and included in the statements of security guards to the police.

The police proceeded to a first wave of random detentions in the morning of 17 February. Local residents contacted by phone told us that, of the first 27 people who were detained in the moutain villages near Skouries, some were company employees who favour the implementation of the mining project. This first group was released before another group of 4 people was detained, who were also released within hours. Things became more serious however when an arrest warrant in flagrante was issued in the night from 17 to 18 February against three prominent community members who oppose the mining project, Lazaros Toskas, Tolis Papageorgiou and Maria Kadoglou. The warrant was based on statements by the worksite’s security guards to the police, which repeated the claims that they were taken hostage and doused with petrol by the assailants. At the end of his statement, one of the guards argued that these three individuals were the moral instigators of the attack, as “all three, in posts on the internet and statements to the media, incited opponents [of the mining project] to acts of violence.” Another one argued that “Tolis Papageorgiou said in a recent speech in Komotini that he opposes mining and doesn’t care if his struggle against it results in the loss of human life, Lazaros Toskas is present in every protest against the company and Maria Kadoglou, through the web page she administrates, incites people to protest against the company.”[2]

The police managed to locate and arrest Lazaros Toskas, who was taken to the Polygyros court for trial on 18 February (Papageorgiou and Kadoglou could not be located before the in flagrante arrest warrant ran out in the evening of 18 February.) His arrest generated an outpouring of solidarity on the internet due to the flimsiness of the charges brought against him. As a prominent member of the local chapter of opposition party SYRIZA, Toskas also had the full backing of his party, which expressed outrage at the fact that his arrest was clearly targeting the party itself. A large solidarity gathering of friends, neighbours, party members and fellow residents of Halkidiki was waiting for him outside the courthouse and broke into applause when he walked free after the trial. Upon his release, Toskas filed a counter-lawsuit against his accusers for false statements and diffamation.

The Polygyros prosecutor returned the indictment documents to the police, demanding that the investigation be continued and a stronger argument be made in order to continue pursuing the case. The case file has now been transferred from Polygyros to Thessaloniki, where an investigator has been appointed to determine if the attack on the worksite can be defined as an act of terrorism.

The assault on the Skouries worksite generated extensive coverage on Greek media on 18 February, giving the mining issue more exposure on mainstream media than it had for the several previous months. It must be noted however that evening talk shows essentially provided a platform to local and national politicians who support the mining project (in particular to the mayor of the mining region, Christos Pachtas, whom opponents accuse of being behind the dubious transaction through which the mines found themselves in the possession of Hellas Gold in 2003 when he was deputy minister of finance), while giving little air time to the grievances of local residents and to the damage the project would cause to the environment. TV talk shows also spent considerable time discussing the alleged hostage situation, despite the fact that all indications are that the allegations are false.

As of 19 February, the police is still conducting detentions of residents in the villages of Ierissos and Megali Panagia near Skouries, without however having been able to indict or arrest anyone on credible accusations. Local activists report that the police are demanding that detainees handover DNA samples and threaten them with prosecution for insubordination if they refuse to comply.

Update 20 February 2013 – 10:20am
A local resident we contacted on the phone confirmed that the police is taking DNA samples from detainees, threatening with arrest for insubordination if they fail to comply. Furthermore, there were police cars staffed with two hooded individuals outside the anti-mining coordination meeting in Ierissos yesterday, taking down the registration numbers of vehicles parked outside the meeting venue. The coordination meeting decided to hold an anti-mining demonstration in the village of Megali Panagia on Sunday 24 February.

Further reading:
– detailed liveblog of developments since 17 February on Alterthess (in Greek)
– background documentary on opposition to mining in the area: “Gold in the time of the crisis: the treasure of Cassandra” by the Exandas Documentaries team (in Greek, English subs to be available soon).

[1] The police made several statements to the media through its spokespeople and by e-mail but had not published any official press release on its website at the time of writing.
[2] The blog managed by Maria Kadoglou, Hellenic Mining Watch, is a valuable source of information about mining plans and activities in Greece (in Greek).

That’s about the only time when they clean up their mess.

The Corporate State’s reaction (taken from Greekreporter)

Greece’s government and major opposition party Coalition of the Radical Left (SYRIZA) are battling over blame after an arson attack on a gold mine in northern Greece that officials said could trigger fear by foreign companies to invest in the country.

A 54-year-old man has been charged in the aftermath of the fire on equipment at the Skouries mine in Halkidi, a project being developed by the Canadian company Eldorado Gold. Residents are divided between those who want the jobs it will bring and environmentalists who fear it will harm the environment and ruin tourism.

The man arrested was said to be the “moral instigator” and a local resident, while authorities said as many as 50 people may have been involved in the raid, which destroyed a number of vehicles. Two guards were also tied up and doused with a flammable liquid, police said. Four security guards were injured and a number of containers, vehicles and earth-moving machinery were destroyed.

The assailants are also alleged to have been carrying guns, which they fired into the air. A total of 33 people were detained, prompting residents of the nearby village of Ierissos to hold a public rally to protest what they saw as being random detentions by the police said.

Lazaros Toskas, a member of main leftist opposition SYRIZA’s prefectural committee in Halkidiki, was detained by police after he commented on his blog that he opposes the Halkidiki project and his alleged participation in protests opposing the mine.

A prosecutor returned his file to police, describing it as “incomplete,” according to sources, the newspaper Kathimerini said. Toskas and three of the security staff injured legal suits against each other – the staff against Toskas for allegedly being one of their attackers and Toskas against the guards for slander.

SYRIZA, which has backed opposition by local residents to the Halkidiki mining project, condemned the arson attack as “unacceptable” but expressed anger at the arrest of Toskas, referring to a “general attempt to stigmatize social struggles.” The government has accused SYRIZA of fostering political violence.

Sources told the newspaper Kathimerini that police collected evidence attack and are expecting the results of forensic tests. Officers have apparently gathered droplets of blood, a ski mask, cigarette butts, a torch and a surgical mask. Hellenic Gold, which is 95-percent owned by Canadian Eldorado Gold, insists that the mine is legal and has all the necessary environmental permits.

Public Order Minister Nikos Dendias stressed that authorities would do everything possible to protect crucial investments. “Greece is a European state of law and order,” he said. “We have a duty to safeguard the foreign investments taking place in the country. Investments are the only way we can confront the huge problem of unemployment.”

The President of Vancouver mining company Eldorado Gold condemned an attack as “violent extremism,” according to the Vancouver Times. Paul Wright said the attack on the project should set operations back no more than two weeks.

Eldorado is developing a combination open pit and underground mine that has been a focal point of environmental protest in a region that has witnessed mining protests for over a decade. Wright said it is important to separate the violence, believed to be the work of political extremists, from legal protests (sounds familiar?). While the main local issue is that the mining is to take place in a forested area, Greece has been wracked by political violence focused on the broader unrest over austerity measures.

Surveillance camera videos of the attack

Antigold Greece blog (in Greek)

Feb 042013
 

ReadPrint (8.5″x11″)

What I refer to as the “CL(ASSE)” is the CLASSE (La Coalition large de l’Association pour une Solidarité Syndicale Étudiante) and the post-CLASSE ASSÉ (l’Association pour une Solidarité Syndicale Étudiante). Although distinct in a few ways (several mandates and associations) the one dissolved into the other, and can not be discussed separately.

Following the strike, many ‘radicals’ have taken to elaborating how the CL(ASSE) accomplished an assumed what. Its form is praised, its content misunderstood and its function left at “victory.”

I.
Content

A common misconception about the CL(ASSE) is that it is anti-capitalist. It is not. The CL(ASSE) is a social democratic organization – simply look at its stated goals. This politic lies at the heart of every pronouncement that tuition hikes are a “political choice” easily solved through “progressive economics.” The main aim of the strike for CL(ASSE) – blocking the tuition hike – was articulated invariably as a project of better management. Its logic is one of efficiency and harmony, easily achieved through better policy.

In the massive mobilization campaign before the 2012 strike, the CL(ASSE) used a few main propaganda tools. Of the most important pieces of literature was the “Faut-il vraiment augmenter les frais de scolarité” brochure produced by IRIS, an economic research institute in Montreal. It grounds the CL(ASSE)’s claims about the economics of tuition. The text goes through numerous arguments for why the tuition hike is unnecessary. The problem can be solved by a better distribution of funds; the universities can get more funding if the government taxed the rich more. The pamphlet reads “…increased tuition fees will change the way education is funded, favouring a private funding model over the principle of public funding.” In this equation, where the state is synonymous with the public, the goal is a massive welfare state, a benevolent paternalism, a capitalism with a human face.

The problem then transitions from just a question of tuition to one of distributive economics. So, for example, when faced with the question of funding for education, the CL(ASSE)’s Gabriel Nadeau-Dubois argues for a better Plan Nord, one where the profits from the exploitation of indigenous land are more evenly distributed among Quebec’s citizens.

‘Solutions’, though, are not only to be found by looking inwards. Placed at the top of pamphlets for the new “La gratuité scolaire” campaign launched in the aftermath of the strike (as well as prominently on the new website for that campaign for free education), a revealing graphic calls for Quebec to follow in the footsteps of other governments which have maintained financial accessibility to universities. The graphic ends a short homage to other countries’ free education with the reflexive injunction, “why don’t we join them?” Join who, the reader inquires? Well, Greece, Spain, Germany, Iceland, Morocco and Argentina to name a few. Placing all these states into the same graphic brings up too many contradictions to be adequately explored here. But regardless, do they actually believe one should look to the Greek state for guidance? They are perhaps confused by what some find inspiring in Athens these days.

“If the government had not made the political decision to weaken our tax system, we would have all the money we need to publicly finance our public services and keep them accessible. Today, if we collectively decide to protect our tax-based education funding, we could reverse that tendency.” Simple as that.

The CL(ASSE) hearkens back to a time before finance capital and deindustrialization; a poetics of war-industrial economies and state wealth. There is no analysis of ‘austerity’ and the crisis of which it is a product, beyond the fact that it is part of ‘neoliberalism’ and is ‘bad’. Even if they desire it, the hands of time can not simply be swung backward four decades. Today’s capitalism is not that of the late 60s and early 70s – the era which saw the birth of radical student syndicalism in Quebec. Quebec is not an isolated entity – in time or space. The age of a capitalism based on production, in North American, is gone. The Labour struggle which grounds syndicalist thought is all but decimated. The syndicalist “anti-capitalist” is painfully misguided. My last job was telemarketing – should I seize the phones? Or for my next job, tell me what a self-managed Canadian Tire looks like.

This confused ideal, drawing both from a history that never was and a present that isn’t, is successfully de-centered in most communication. The emphasis of most of the propaganda material is not on what they are fighting or fighting for, but how they are fighting. The importance given to a tactic (the strike) over what that tactic serves has been a boon for the CL(ASSE).

II.
Form

The disaffiliation wave that hit the FECQ (the federation of Cégeps; rival of the CL[ASSE]) was a long time coming. But so too was the massive wave of resignations that is plaguing the CL(ASSE). Nearly no committee is left unscathed. The Women’s Committee, the Social Struggles Committee, the Information Committee, and the Executive Committee have all seen multiple members resign. This received little to no coverage externally, and is internally chalked up to fatigue. The ASSÉ has not done a proper “reflection on activist exhaustion,” wrote the latest resigning executive in her resignation letter. And it is true; the fatigue is real, profound.

It is not just sleep that is missing. This collective exhaustion is the product of an ideology tired and worn. It is the weariness of a Leftist tradition that gasps with each authoritarian outburst and ideological convert.

The syndicalist form needs two components to maintain its growth and efficiency.

These are organization as ideology and an authoritarian structure.

The latter first.

The CL(ASSE) is not criticized for authoritarianism because it is based on direct democracy. First, then, we must approach direct democracy, as well as the structure which derives its legitimacy from direct democracy’s moral weight. Like the representative democracy which took power before it, and to which this form is its heir, direct democracy is the negation of autonomy in favor of majoritarianism. It is an extremely useful rhetoric, as it allows those who wield it to one up power on its own terms. But such advantage of rhetoric comes at the cost of replicating what is ostensibly being opposed. It is certainly worth dwelling, at least for a moment, on democracy itself. Is it not at least strange that an ideology promoted by every Western ruling class is embraced in a slightly altered form by those who ostensibly oppose this social order? Direct democracy modifies representative democracy by extending authority. It grants to a larger group the ability to make decisions, laws, and codes for and over any given person. It never challenges the fundamental concept of a given institution’s ability to rule. Ideas become opinions and opinions subjected to an official body. The official body then decides over the person how they can act. Direct democracy demands that decisions taken by a given body – in the CL(ASSE)’s case a general assembly – be respected by all.

I should be perfectly clear, however, that this is not an argument against general assemblies, public forums, or any other sort of gathering. The point here is that gatherings can function to promote projects, actions, strikes, without claiming a governing capacity or a greater importance than other forms of communication, decision-making, and interaction. Legitimacy becomes a function of the thing itself – what is said, done, and felt – not of the metaphysical morality of democracy. In any case, the reason these assemblies were treated seriously was not because of a rational debate surrounding democratic ideals. It was the result of a strong rapport de force springing from, well, force.

Direct democracy forms only one aspect of the CL(ASSE)’s structure. Although many decisions are made at GAs and congresses, most of the actual functioning and content is performed and carried out by councils and committees with more or less power depending on their role. The most powerful body is the Coordination Council. This council approves or finalizes most texts, delegates most duties, and shapes what is usually an unformed line from congresses. This Council is made up of representatives from all the committees and three other groups. The executive committee is the committee with the most influence and power. Take, for instance, the manifesto produced in July by the CL(ASSE). At a congress on June 17, where more than three quarters of the propositions were made by the executive committee, their proposal to write a manifesto passed. The mandate consisted of five positions: a democratic Quebec, a defense of public services, a “social ecology”, a combative syndicalism (syndicalisme de combat), and a feminist critique of the education system. These general principles were made concrete almost exclusively by the executive committee, which then got its seal of approval from the Coordination Council. The text was then brought back to congress for minor adjustments. This is the usual run of things.

All in all, there are merely a handful of people making the decisions. Like the Party, the syndicalist organization is run by those specialists at the top who know what is best.

When critiquing the CL(ASSE), the immediate response is often resentment. How could one critique that which created the strike? Due to the question itself.

The CL(ASSE)’s structure was used as a basis for organizing, and without it, the strike would have been utterly changed. The CL(ASSE) structured the strike proper. But, in case one forgets, people organized the strike, enforced it, planned demos, manif-actions, and everything else that occurred during the strike. The reaction garnered by critique is not merely a cause of narrative. It is because, for many, the narrative is convenient. It locates power outside of any and every person.

The CL(ASSE) is something which creates, maintains and mediates relationships and decisions. This is simultaneously a process of homogenization and direction. As a part of any committee, one’s task, role, and “comrades” are pre-determined. Instead of affinity one has committee. Time is spent with mandated projects and bureaucratic necessity. Solidarity is an organizational reflex. Most of what is called “the strike” – what occurred beyond the university and Cégep walls – was arranged outside of the CL(ASSE). Manif-actions (targeted attacks, blockades and occupations) were almost exclusively planned by groups of roughly 3-10 people, depending on circumstance. Their organization was not overly complicated. Small groups of people also planned and carried out the smoke bombings on the metro, replacing advertisements for propaganda, most demonstrations, attacks on police, etc.

The problem of the CL(ASSE) is a problem of syndicalism. The syndicalist organization takes itself to be the vehicle of revolt. It must continue existing and expanding; it becomes the thing to be defended. The more strength it gathers, the more the syndicalist organization equates itself with resistance. Once this equation is made, it attempts to consume resistance – to make the resistance a part of it. It attempts to other what is outside of it, not only from itself, but also from what it now claims as its own. May 4 in Victoriaville was one such moment. On a day of intense clashes outside of the Liberal Party convention, the spokesperson of the CL(ASSE) called what occurred “unacceptable.” It was an attack on the ruling party’s authority. A day, like April 20 and others, when the state’s paramilitary could not simply enforce its rule. But, to the CL(ASSE), this was “an escalation of the confrontation. . . which does not help at all to resolve the current conflict. The CLASSE will immediately return to the negotiating table. We still believe in dialogue.”

The tool transforms into ideology. Syndicalism rests on programmatic notions of resistance. According to this thinking, ‘change’ is effected through a charted course. There is a plan of action with linear points of escalation, all with dates attached. This ideology, which passes as organization, is in fact a form of control. From one point to the next, the syndicalist organization graphs the resistance and its dénouement. If one believes in this progressive account, inevitably the belief in the organization which sets the dates follows. The person in the syndicalist organization becomes the syndicalist and combat becomes syndicalisme de combat.

III.
Function

We are told that if you opposed the hike, you fall into one of two categories. On the one hand you have the ‘moderates’ or ‘lobbyists’ (depending on who does the telling) – the Federations. On the other, the ‘radical’ student group – the CL(ASSE). It is a very nice picture to have drawn, and one that limits perspective as well as any two-party competition. The false dichotomy filters the strike into a logic that is comprehensible, palatable, and useful to those in power. It is convenient to have two sets of groups, both willing to negotiate, each appealing to different ends of a defined political spectrum.

The convenience is more than just formulaic. The CL(ASSE) itself is useful to the state. I hear often that the CL(ASSE) is not just one thing, it is a coalition of various political tendencies; it is a gathering of people in order to put aside certain differences so that we may, together, resist. What is lost in all this talk of coalitions and associations is that, like all unions, this union, the CL(ASSE), has a politics, a function, a role; these are well-defined and meet certain ends.

The CL(ASSE) is useful because it negotiates. It sees itself as a moderator of ‘student’ interests. The executives and media team will sit, like all good politicians, behind the closed doors of a negotiating room and barter away popular revolt for a good deal. The state needs this. It needs those who see themselves at the head of a certain group because then it can deal with the crisis. They speak the same language of representation. The determination of whether this representation was good or bad then is made by each association – democratically of course!

The CL(ASSE) is useful because it collaborated in the Parti Quebecois’ rise to power and the wave of a resurgent nationalist politics. The nauseating celebrations that took place on September 4 were not just about tuition hikes being canceled. Who canceled the tuition hikes? The PQ was seemingly the political solution to the CL(ASSE)’s economic demand. It was perfectly fitting for a campaign directed against Charest and his Liberals. This collaboration with the new government was followed by proclamations about “remaining mobilized” and vigilant against the indexing of tuition, etc. These meaningless words were made all the more so when the CL(ASSE) decided to participate in the discussions leading up to the Education Summit announced by the PQ. Now, the CL(ASSE) may backtrack and not participate, only so as to wait for a better opportunity to sit down in government offices. Regardless of whether they do or do not participate in the summit, the aim driving the decision will be identical.

IV.
Implications

As negotiators, the CL(ASSE) acted on the basis that tuition hikes were the source of tension. The strike, the revolt, was reduced to bureaucratic mandates every other weekend. As incisive and broad analyses were widely distributed, read and acted upon, the CL(ASSE) as an institution had no choice but to trudge along in the shackles of its positions and talking points. For the last two years, the ASSÉ had spent all of its time talking about tuition. In the midst of a strike there were relationships and affinities to create. There were skills to learn. There were internalized patterns of oppression and control to struggle against. There were police, banks, state buildings, and other structures of domination to attack. How was, and is, tuition posited as the main point day after day, with brief mentions of an ambiguous social strike as the weak spice to a bland rhetoric?

This rhetoric is sometimes complimented by opposition to ‘trends’ of the university. They say to oppose the ‘corporatization’ or ‘commodification’ of the university. What does this mean? These are not, as the CL(ASSE) would have it, issues, to be addressed by this or that alteration. The university is commodified because the basic unit of capitalism is the commodity. The university is corporatized because the corporate form dominates the market. The university is not, nor can it be, an autonomous institution. The crisis of the university is the crisis of society. If one opposes commodification of the university, oppose the commodity. If one opposes corporatization, oppose the corporation. If one opposes these, oppose that which defends them and maintains their rule.

It is said quite frequently that the strike opened up spaces of possibility. This is true. It is also easy to say. What is more difficult is to articulate the content of those possibilities. Here is a start: the strike was one tactic exposing the potential to transcend, to negate, the conditions which created it.

Student organizing as student is obvious and implicit. Today there is little room for else. Unions are found nearly everywhere. Like other powerful institutions, their utility is resources – to siphon when useful. The point, though, is this self-organization’s impulse towards overcoming the basis for that organization. Struggles to preserve social roles will necessarily remain within the structure which produced them, again and again, no matter how intense the struggle becomes. The maintenance of a role and the relation this implies is vital to the ruling order. Said another way, what generates limits. Pushed to its limit, the condition becomes opportunity.

The process of returning to class (or becoming an itinerant dropout in need of work) is revealing. Coercion is exposed momentarily in all its glory. With no caps and gowns and claims to eternal truths, the threat is clear. In August, universities promised to fail everyone, to cancel the semester. The infamous Loi 12 (Projet de la loi 78) – issued in May – actually worked. The main point was never the protests. It was always to efficiently re-start the universities and Cégeps, and, without exception, they all began again. The government, in suspending the semester – freezing the strike – created the conditions for a return to class. Thousands in Montreal, who desired to continue, were overrun. The CL(ASSE)’s model was the necessary compliment to the state’s.

-Akher
Montreal,
January 2013