WEBVTT - Anarchism In Uruguay feat. Andrew, Pt. 2

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<v Speaker 1>Cauzone Media. Hey, and welcome to you. It happen here.

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<v Speaker 1>Today we'll continue our journey through Latin American anarchism where

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<v Speaker 1>we last left off with a look at the anarchist

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<v Speaker 1>history of Uruguay. We talked about Uruguay's general history. It's

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<v Speaker 1>radical influences anarchism, this period of popularity in the early

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<v Speaker 1>twentieth century, it's radical experiments and it's cultural influence. So today,

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<v Speaker 1>James and I, because James is here, Hello, James.

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<v Speaker 2>Hi Andrew.

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<v Speaker 1>Today we're going to look at what Uruguaian anarchists have

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<v Speaker 1>been up to from the fifties onward, paying special attentions

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<v Speaker 1>the activity of the Ferracion Anarchista Uruguaya and the idea

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<v Speaker 1>of especifismo. By the way, as James is indicated, I

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<v Speaker 1>am Andrew Andrew Saige. You can find me on YouTube

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<v Speaker 1>as Andrewism. But all that aside, let's get into it.

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<v Speaker 1>The Feracion Anarchista i Uruguaya or FAU, was founded in Montevideo, Uruguay,

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<v Speaker 1>in nineteen fifty six. According to Paul Sharki in Di

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<v Speaker 1>Ferraci and Araquista Irauguaya, the FAU had very strong work

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<v Speaker 1>in class roots, as many of the militants came from

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<v Speaker 1>labor heavy districts like Zero, which definitely shaped their outlook.

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<v Speaker 1>The FAU was also very much emphasized in direct action

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<v Speaker 1>over electoral strategies. It favored armed struggle as a necessity

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<v Speaker 1>in reaction to safer pression and economic exploitation, and the

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<v Speaker 1>FAU had a very strong stance against Marxist Leninism. Although

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<v Speaker 1>some members sympathized with aspects of Marxism, many of them

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<v Speaker 1>resisted bureaucratic and authoritarian tendencies that influenced that milia. Unlike

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<v Speaker 1>in many other Latin American countries, as you may have

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<v Speaker 1>recalled us covering in the past, anarchism persisted in mainstream

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<v Speaker 1>relevance even after the rise of the Bolsheviks and the

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<v Speaker 1>Wents globally, and of course the coincide and fall of

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<v Speaker 1>the anarchists in Spain. According to all of us Zenkos

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<v Speaker 1>sixty five years of Revolution, the FAU came about in

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<v Speaker 1>a time when uriquires prosperity coming out of World War

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<v Speaker 1>Two had come to an end, as its agricultural exports

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<v Speaker 1>were no longer needed to feed the Allies massive standing armies.

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<v Speaker 1>This economic downturn triggered major social unrest which the anarchist

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<v Speaker 1>presence was able to spring upon. One such instance of

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<v Speaker 1>unrest involved one hundred and fifty thousand workers going on

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<v Speaker 1>strike in solidarity with their fellow workers in a tire factory.

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<v Speaker 1>During the strike and after, the FAU involved students, unionists, intellectuals,

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<v Speaker 1>community organizers, and even a few exiles from the Spanish

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<v Speaker 1>Civil War to build up a more united labor movement.

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<v Speaker 1>So rather than having unions split along political ideological affiliations

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<v Speaker 1>like moderates, socialists, anarchists, right populists and so on, there'll

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<v Speaker 1>be one big tent just focused on labor. Now, I

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<v Speaker 1>personally think a big tent has its benefits and its drawbacks,

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<v Speaker 1>as with any other strategy. I think the benefit is

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<v Speaker 1>obviously that it has the ability to mobilize a large

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<v Speaker 1>number of people. But I think the difficulty in the

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<v Speaker 1>drawback is it having so many affiliations under that big

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<v Speaker 1>tent can mean it there's not really much of a

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<v Speaker 1>shared goal left behind, Like, yeah, the anarchists want anarchy,

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<v Speaker 1>the right populists might just want to secure some benefits

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<v Speaker 1>and protections, and the socialists will be interested in launching

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<v Speaker 1>a party. Sure they all proclaim to have some interest

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<v Speaker 1>on the side of the workers or how that manifests

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<v Speaker 1>looks different from group to group. But we'll see how

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<v Speaker 1>that big tent approach turned out for the FAU. So

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<v Speaker 1>they formed the National Confederation of Workers or CNT as

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<v Speaker 1>that big tent in nineteen sixty four. But even before

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<v Speaker 1>that there was a split, not too much of us

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<v Speaker 1>as after the Cuban Revolution. The FAU is actually divided

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<v Speaker 1>between those who were opposed to Castro and those who

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<v Speaker 1>critically supported the revolution. Those who were opposed to Castro

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<v Speaker 1>eventually broke away from the FAU in nineteen sixty three

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<v Speaker 1>as Castro entrenched himself in the Soviet Bloc, while those

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<v Speaker 1>who remained in the FAU were critical of Castro and

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<v Speaker 1>his government but still supported the fall of Batista. Of course,

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<v Speaker 1>with the Cuban Revolution came that very noticeable shift in

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<v Speaker 1>American and foreign policy. They saw that with all that

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<v Speaker 1>happening right in their backyard, they need to take a

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<v Speaker 1>very different approach if they wanted to win the Cold War.

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<v Speaker 1>Such a zign coo actually describes how in nineteen sixty

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<v Speaker 1>one JFK changed the approach of the now infamous school

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<v Speaker 1>of the Americas from preparing for Soviet invasion to preparing

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<v Speaker 1>for anti communist counterinsurgency against homegrown revolutions. So as a result,

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<v Speaker 1>militaries across Latin America became more right wing and seized

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<v Speaker 1>power for themselves to protect civilians from the danger of

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<v Speaker 1>their rights. In nineteen sixty four, it was Brazil. In

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<v Speaker 1>nineteen sixty eight, it was Peru, in nineteen seventy three

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<v Speaker 1>was Chile, and Uruguay fell, and in nineteen seventy six

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<v Speaker 1>Argentina fell. So Zenko noted in jest. Over a decade,

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<v Speaker 1>Uruguay and anarchists will becomes surrounded by right wing dictatorships

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<v Speaker 1>which collaborated to round up and extillminate left wing dissidents

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<v Speaker 1>of all flavors. Not to mention, the economic situation wasn't

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<v Speaker 1>exactly getting better. According to Paul Sharky, between nineteen fifty

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<v Speaker 1>five and nineteen fifty nine, the cost of living doubled

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<v Speaker 1>and wages did not keep peace. By nineteen sixty five,

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<v Speaker 1>inflation was running at one hundred percent, by nineteen sixty

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<v Speaker 1>seven at one hundred and forty percent. Madness.

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<v Speaker 2>Yeah, well, just wait and see Andrew.

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<v Speaker 1>Oh yeah, yeah, we are living in some interesting times.

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<v Speaker 2>Yeah, yeah, you never know.

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<v Speaker 1>So the president that preceded the military dictator imposed a

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<v Speaker 1>wage freeze and devalue the currency. That was his bright idea,

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<v Speaker 1>his solution to the crisis. So people's lives were obviously

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<v Speaker 1>getting worse and the time had come for some decisive action.

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<v Speaker 1>So the CNT aided in strikes across sectors, had even

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<v Speaker 1>tried to call for a general strike as ale rights.

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<v Speaker 1>The FAU decided that they were going to take on

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<v Speaker 1>a strategy of urban guerrilla warfare, so they tapped into

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<v Speaker 1>a coalition of leftist groups to robin hood food from

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<v Speaker 1>the corporations to be able to the poor.

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<v Speaker 2>Awesome, have just hit it.

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<v Speaker 1>Yeah, But sadly the coalition couldn't last very long. Differences

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<v Speaker 1>in strategy would lead to the FAU doing its thing

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<v Speaker 1>by in defense councils similar to those organized in the

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<v Speaker 1>Spanish Civil War. Yeah interesting, while the other groups copied

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<v Speaker 1>a Sheikwavara style gorilla army approach, forming the National Liberation

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<v Speaker 1>Movement to Permeros or the mL and T.

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<v Speaker 2>The existential debate among anarchists in arms is this that

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<v Speaker 2>you've just like highlighted, right, it's need we form authoritarian

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<v Speaker 2>structures similar to those using, for example, the Cuban Revolution,

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<v Speaker 2>the Russian Revolution, these kind of statist revolutions which characterize

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<v Speaker 2>the left in the twentieth century in some ways. Or

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<v Speaker 2>is it possible for us to go from our community

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<v Speaker 2>defense and the defense committees like the six person groups

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<v Speaker 2>that the CNT organized in Spain to a more egalitarian

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<v Speaker 2>large formation, like a like a truly revolutionary army, And

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<v Speaker 2>like the split that you're talking about is the split

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<v Speaker 2>that almost every movement has.

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<v Speaker 1>Yeah, although the MLANTE was necessarily anarchists.

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<v Speaker 2>Right, they were like following the Castro model, is that right,

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<v Speaker 2>Like the Shaghavara kind of guerrilla warfare.

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<v Speaker 1>Doctrine, pretty much the Gravara sort of model.

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<v Speaker 3>Yeah.

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<v Speaker 1>Although I'm glad that you bring up this point because

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<v Speaker 1>there's actually something that I was writing about earlier today

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<v Speaker 1>and preparation for a video. I think there's a conflation

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<v Speaker 1>that anarchists need to be careful with between leadership in

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<v Speaker 1>the sense of authority, as in the right to command

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<v Speaker 1>and control and that kind of thing, versus leadership in

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<v Speaker 1>the sense of guidance, advice, coordination, expertise. Yeah, I think

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<v Speaker 1>that just as that you might have. Even you might

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<v Speaker 1>have an anarchist construction collective, right, and they're building a house,

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<v Speaker 1>you might have something like a foreman who is coordinating

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<v Speaker 1>all the actions and all the different builders and all

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<v Speaker 1>the different treatment of engaging in to ensure that the

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<v Speaker 1>different parts of the house come together cohesively and seamlessly,

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<v Speaker 1>that nobody's like stepping on anybody's tools, that everything is

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<v Speaker 1>being done in a proper time. And that is an

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<v Speaker 1>instance where there will be coordination without necessarily having authority.

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<v Speaker 1>It's just really a division of labor to ensure that

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<v Speaker 1>the task that everybody is there to accomplish can be accomplished.

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<v Speaker 1>And the person who is given that particular task within

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<v Speaker 1>that division of labor is doing so by taking all

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<v Speaker 1>that responsibility. But just as they have the responsibility, others

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<v Speaker 1>will also have the responsibilities and that does not elevate

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<v Speaker 1>them above the other people in that association, right, Yeah,

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<v Speaker 1>And so kind of in the same way that you

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<v Speaker 1>have that in a construction site, I think that that

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<v Speaker 1>is the kind of approach we need to take in

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<v Speaker 1>a military formation where the person who is you know,

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<v Speaker 1>respected for their knowledge of military strategy or has the

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<v Speaker 1>information or the expertise to be able to handle the

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<v Speaker 1>planning of that approach, because we're all here to win, right, Yeah,

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<v Speaker 1>We're all here to defend our freedom and to defend

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<v Speaker 1>the freedom of the people we love. So there's no

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<v Speaker 1>sense in splitting off into a bunch of different groups

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<v Speaker 1>and failing out our task when we can come together

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<v Speaker 1>where necessary to engage in the coordination of our strategy

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<v Speaker 1>to improve the chances of our success. You know. And

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<v Speaker 1>of course there is a vulnerability in times of warfare

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<v Speaker 1>that we do have the knowledge because warfare historically is

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<v Speaker 1>one of the times that is the most ripe for

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<v Speaker 1>authoritaria and seizure and control. But because that vulnerability exists

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<v Speaker 1>in those times is when I think we have to

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<v Speaker 1>be extra vigilant of how that could potentially manifest. You know,

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<v Speaker 1>we don't sacrifice our course and defense of the cause,

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<v Speaker 1>you know what I'm saying.

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<v Speaker 2>Yeah, definitely, because it's easy to do that. It's easy

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<v Speaker 2>to be persuaded that this situation is unique and different,

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<v Speaker 2>and therefore we need to accept some kind of compromise

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<v Speaker 2>of the very essence of what we're doing. The method

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<v Speaker 2>that like the people I have spoken to, both those

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<v Speaker 2>within formations today in Rajava and most in Rejava, but

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<v Speaker 2>also in the Emma and those for instance in the

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<v Speaker 2>Eyeing Column, which was a FI column in the Spanishivil War.

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<v Speaker 2>They're probably the most famous for leaving the frontline to

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<v Speaker 2>attack the cops because they felt like they didn't have

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<v Speaker 2>enough weapons and that the cops had too many. And

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<v Speaker 2>what they did was that they created a concept of

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<v Speaker 2>the minimum necessary discipline, discipline being something that one has

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<v Speaker 2>for oneself, not the hunting that comes from above. And

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<v Speaker 2>they had leaders who would lead in times of combat

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<v Speaker 2>right when we needed to make swift and decisive action.

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<v Speaker 2>There wasn't time to obtain consensus. They used consensus to

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<v Speaker 2>arrive at those leaders. Those leaders were able in times

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<v Speaker 2>of urgency to make urgent decisions, but that didn't confer

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<v Speaker 2>to power or status outside of that moment.

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<v Speaker 1>Yeah. Yeah, It's just like in an emergency scenario, you know,

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<v Speaker 1>somebody is, you know, leading a surgery for example, or

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<v Speaker 1>leading a rescue operation. That doesn't mean that they're elevated

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<v Speaker 1>above everybody else. It just means that they have the

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<v Speaker 1>knowledge and the skills to accomplish that particular task and

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<v Speaker 1>the others of their own free will. Respect that knowledge

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<v Speaker 1>enough to go out with what the person is recommending exactly.

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<v Speaker 2>Yeah, and that, yeah, that doesn't mean that that person

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<v Speaker 2>is inherently capable of bossing you around, exactly.

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<v Speaker 1>And I like the mention of discipline in particular because

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<v Speaker 1>that really is the distinction, because he will talk about, oh,

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<v Speaker 1>you need to have military discipline, how you supposed to

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<v Speaker 1>have military discipline without blind obedience to authority, And sure,

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<v Speaker 1>we're not going to have we're ever going to have

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<v Speaker 1>discipline to the extent that soldiers are dehumanized and treated

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<v Speaker 1>like cannon fodder as you would find in a traditional

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<v Speaker 1>authoritarian military. But the discipline is derived from solidarity, is

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<v Speaker 1>derived from the responsibility people have for each other, the

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<v Speaker 1>capable have for each other within their formation, and the

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<v Speaker 1>responsible do they have for their own actions as being

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<v Speaker 1>part of that formation, and for how their actions will

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<v Speaker 1>affect those around them.

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<v Speaker 2>Yeah, exactly, And I think that's something like you see

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<v Speaker 2>it again and again when you read the column, the

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<v Speaker 2>Deruty column newspaper, right, they talk about discipline and how

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<v Speaker 2>we have to have a discipline comes from our commitment

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<v Speaker 2>to our cause into each other, not from any fear

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<v Speaker 2>of repercussions or like quote unquote disciplinary action, but from

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<v Speaker 2>like the fact that we we don't want to let

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<v Speaker 2>our comrades down, or do we want to let our

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<v Speaker 2>course down, and like when people do do that. Right,

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<v Speaker 2>there are It doesn't mean there aren't disciplinary reactions, but

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<v Speaker 2>it means that those are like like you said before,

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<v Speaker 2>you don't break away from the core of what you're doing.

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<v Speaker 2>So they agree by consensus to include with the person

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<v Speaker 2>who has done the thing that is considered to be wrong,

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<v Speaker 2>what a suitable punishment would be or a suitable set

0:13:59.440 --> 0:14:03.040
<v Speaker 2>of repercussions would be. So then it reinforces the idea

0:14:03.080 --> 0:14:07.200
<v Speaker 2>of like consensus and like discipline coming from oneself rather

0:14:07.240 --> 0:14:08.439
<v Speaker 2>than from fear of punishment.

0:14:09.120 --> 0:14:12.760
<v Speaker 1>Yeah, I think there is, of course the potential for

0:14:14.280 --> 0:14:18.360
<v Speaker 1>processes to potentially become how do I want to put this?

0:14:19.080 --> 0:14:21.239
<v Speaker 1>But what I will say is I think it's necessary.

0:14:21.760 --> 0:14:27.480
<v Speaker 1>But even in engaging with those who have you know,

0:14:27.520 --> 0:14:34.080
<v Speaker 1>broken trust, or who have seemingly split from the association

0:14:34.960 --> 0:14:37.960
<v Speaker 1>or have jeopardized the safety and security of the association,

0:14:38.040 --> 0:14:40.520
<v Speaker 1>that you find we used to deal with those situations

0:14:40.520 --> 0:14:43.880
<v Speaker 1>on a case by keys basis. You know that you're

0:14:43.960 --> 0:14:48.400
<v Speaker 1>responsive to the particular circumstances that cause that action that

0:14:49.120 --> 0:14:53.920
<v Speaker 1>particular outcome, rather than as you would find in modern militaries,

0:14:53.960 --> 0:14:57.000
<v Speaker 1>where you have like a very clear this action has

0:14:57.040 --> 0:14:59.400
<v Speaker 1>this consequence, this action has this concert this action like

0:15:00.000 --> 0:15:02.840
<v Speaker 1>a lot more flexibility is required because we understand that,

0:15:03.480 --> 0:15:06.120
<v Speaker 1>you know, we don't have this matrix of crime that

0:15:06.240 --> 0:15:09.960
<v Speaker 1>authorities do. You know, we're dealing with calm. They deal

0:15:10.040 --> 0:15:13.600
<v Speaker 1>with crime, right, and so in dealing with harm, we

0:15:13.680 --> 0:15:17.360
<v Speaker 1>have to approach each of these situations in the context

0:15:17.400 --> 0:15:21.760
<v Speaker 1>of their situations rather than in some sort of cold,

0:15:22.000 --> 0:15:25.800
<v Speaker 1>like distant calculation, you know. And I think in approaching

0:15:25.840 --> 0:15:28.560
<v Speaker 1>it in that way, people are more willing I think,

0:15:28.640 --> 0:15:33.320
<v Speaker 1>to fess up or to take accountability for their harm

0:15:33.360 --> 0:15:36.600
<v Speaker 1>because they know that there's that relationship there that you're

0:15:36.600 --> 0:15:39.480
<v Speaker 1>going to try to work through it that well, there

0:15:39.560 --> 0:15:42.440
<v Speaker 1>may be many potential consequences to their actions. There's an

0:15:42.440 --> 0:15:46.240
<v Speaker 1>openness to dialogue there rather than a rigidity of this

0:15:46.320 --> 0:15:49.080
<v Speaker 1>is what you did, so this is the outcome automatically.

0:15:49.560 --> 0:15:51.840
<v Speaker 2>Yeah, I mean that is the latter is like a

0:15:51.880 --> 0:15:55.800
<v Speaker 2>system that looks not at people but quote unquote crimes, right,

0:15:56.320 --> 0:16:00.000
<v Speaker 2>and like this this is the opposite of a restored

0:16:00.080 --> 0:16:02.400
<v Speaker 2>raative justice system which looks at people in the situation

0:16:02.480 --> 0:16:04.680
<v Speaker 2>they are in and not just the worst thing that

0:16:04.720 --> 0:16:05.680
<v Speaker 2>they happened to have done.

0:16:05.840 --> 0:16:05.880
<v Speaker 1>It.

0:16:06.240 --> 0:16:09.480
<v Speaker 2>We should return to South America and really once again diverted.

0:16:10.000 --> 0:16:14.120
<v Speaker 1>Yes, yes, although I feel like these digressions always get

0:16:14.160 --> 0:16:17.320
<v Speaker 1>to something essential and brings out something extra to what

0:16:17.360 --> 0:16:31.040
<v Speaker 1>I would have, you know, prepared in advance. So we

0:16:31.120 --> 0:16:34.000
<v Speaker 1>had this split, right, we had the FAU and then

0:16:34.000 --> 0:16:36.520
<v Speaker 1>you had the m L and T. And they did

0:16:36.560 --> 0:16:39.080
<v Speaker 1>collaborate where there was common cause, but it wasn't a

0:16:39.160 --> 0:16:44.680
<v Speaker 1>permanent collaboration, you know. And while this was taking place

0:16:44.720 --> 0:16:48.200
<v Speaker 1>in the urban guerrilla warfare sphere, you had different things

0:16:48.240 --> 0:16:51.840
<v Speaker 1>taking place in the labor movement. The FAU was dealing

0:16:51.840 --> 0:16:55.640
<v Speaker 1>with the consequences of big tent organizing as they found

0:16:55.640 --> 0:16:59.920
<v Speaker 1>that the Uruguayan Communist Party or PCU had pretty success,

0:17:00.120 --> 0:17:04.720
<v Speaker 1>they claimed significant influence in the cnt SO. In response,

0:17:05.240 --> 0:17:08.480
<v Speaker 1>according to Suzenko, the FAU created a rank and file

0:17:08.520 --> 0:17:13.000
<v Speaker 1>alliance called the Combative Tendency, which pushed for more militancy

0:17:13.080 --> 0:17:17.520
<v Speaker 1>and less bureaucracy in the union movement. Through that alliance,

0:17:17.880 --> 0:17:20.160
<v Speaker 1>the FAU was able to accomplish a lot more outreach

0:17:20.240 --> 0:17:24.320
<v Speaker 1>and action, but in return, the President of Uruguay introduced

0:17:24.400 --> 0:17:29.400
<v Speaker 1>emergency laws executed by the military to counter the unrest.

0:17:30.040 --> 0:17:34.199
<v Speaker 1>The revolutionary left continued to fight against military's involvement in

0:17:34.240 --> 0:17:38.200
<v Speaker 1>civilian life and also formed a daily people called Ipoka.

0:17:38.920 --> 0:17:42.160
<v Speaker 1>Then the government was like, stop, don't do that, that's illegal.

0:17:42.840 --> 0:17:44.680
<v Speaker 1>And when the governments has stopped on that, that's a

0:17:44.720 --> 0:17:48.000
<v Speaker 1>legal that means they put boots on the ground and

0:17:48.280 --> 0:17:51.520
<v Speaker 1>you know, raided their offices. And so the people fell

0:17:51.560 --> 0:17:55.920
<v Speaker 1>apart and the group's involved went underground, and like I said,

0:17:55.960 --> 0:17:59.919
<v Speaker 1>the military raided their bases. But then when the FAU

0:18:00.160 --> 0:18:04.600
<v Speaker 1>was like, let's get the band back together. Unfortunately, the

0:18:04.680 --> 0:18:10.720
<v Speaker 1>other groups were too scared to resurface, understandably, and so

0:18:11.760 --> 0:18:16.479
<v Speaker 1>because of that fear, the PCU kind of had a

0:18:16.520 --> 0:18:19.560
<v Speaker 1>fall from Greece. You know, for a while they were

0:18:20.720 --> 0:18:25.159
<v Speaker 1>big boys on campus in the CNT. But after the

0:18:25.280 --> 0:18:29.000
<v Speaker 1>FAU kind of came to the forefront again and it

0:18:29.080 --> 0:18:31.600
<v Speaker 1>was all its bravery and stuff, they kind of end

0:18:31.680 --> 0:18:35.800
<v Speaker 1>up falling back. And you see, the PCU had chosen

0:18:35.920 --> 0:18:38.880
<v Speaker 1>to appease the military because they believed that a leftist

0:18:38.920 --> 0:18:42.240
<v Speaker 1>faction within the rounds the army might support their bid

0:18:42.280 --> 0:18:45.280
<v Speaker 1>for power, kind of like what happened in the Russian Revolution,

0:18:46.480 --> 0:18:48.800
<v Speaker 1>and so you know, they really thought they were cooking something,

0:18:48.960 --> 0:18:53.560
<v Speaker 1>but as it saying goes, the store was not even on.

0:18:55.520 --> 0:18:55.680
<v Speaker 2>Heard.

0:18:56.880 --> 0:19:00.000
<v Speaker 1>Yeah, the military saw them as pretty much in signific

0:19:00.600 --> 0:19:03.360
<v Speaker 1>so much so that while other leftist groups were facing

0:19:03.600 --> 0:19:08.919
<v Speaker 1>severe oppression, the PCU was actually pretty much left alone.

0:19:09.040 --> 0:19:11.719
<v Speaker 1>And so when the union rank and files saw that

0:19:12.440 --> 0:19:15.119
<v Speaker 1>and tilling their backs on the PCU, they ended up

0:19:15.480 --> 0:19:18.680
<v Speaker 1>turning their focus toward the combative tendency because at least

0:19:18.680 --> 0:19:22.159
<v Speaker 1>they were doing radical and serious stuff. And so the

0:19:22.200 --> 0:19:26.120
<v Speaker 1>unions were under attack from all sides, the police, the military,

0:19:26.160 --> 0:19:29.960
<v Speaker 1>and even neo fascist gangs, and the FAU led combatitive

0:19:30.000 --> 0:19:34.040
<v Speaker 1>tendency was focused on defending these workers' movements from those threats.

0:19:34.680 --> 0:19:38.000
<v Speaker 1>According to Suzenko, the FAU held a secret congress and

0:19:38.040 --> 0:19:42.240
<v Speaker 1>formed their own armed wing, the OPR thirty three, which,

0:19:42.400 --> 0:19:45.400
<v Speaker 1>unlike other gorilla groups in the region, wasn't a top

0:19:45.440 --> 0:19:49.560
<v Speaker 1>down organization. Instead, individual cells had the freedom to decide

0:19:49.600 --> 0:19:52.440
<v Speaker 1>how they carried out missions and which actions it took

0:19:52.440 --> 0:19:56.520
<v Speaker 1>part in. The FAU still set the overall strategy, but

0:19:56.600 --> 0:20:00.359
<v Speaker 1>it wasn't about becoming some kind of Vanguard. Some of

0:20:00.359 --> 0:20:03.200
<v Speaker 1>the actions bad the way, according to Sharki, included bank

0:20:03.359 --> 0:20:06.639
<v Speaker 1>robberies and factory owner kidnappings.

0:20:07.480 --> 0:20:09.400
<v Speaker 2>It's like old school Spanish anarchism.

0:20:09.680 --> 0:20:12.960
<v Speaker 1>Yeah, well there were some old school Spanish anarchists within

0:20:13.000 --> 0:20:16.199
<v Speaker 1>their ranks. Yeah, so it really can't be surprised.

0:20:16.480 --> 0:20:20.080
<v Speaker 2>Yeah, yeah, Drew, there's this wonderful line in Abel Pass's

0:20:20.119 --> 0:20:24.040
<v Speaker 2>book about Ruti that de Ruti was very fond of children,

0:20:24.119 --> 0:20:26.600
<v Speaker 2>so he risked his life robbing banks to fund their education.

0:20:27.040 --> 0:20:28.040
<v Speaker 1>Oh that's beautiful.

0:20:29.000 --> 0:20:32.520
<v Speaker 2>It's such a wonderful Like, yeah, it's beautiful. Yeah, I

0:20:32.520 --> 0:20:34.440
<v Speaker 2>don't know, I just enjoy it very much the whole

0:20:34.480 --> 0:20:37.359
<v Speaker 2>Like you never know what direction that sentence is going

0:20:37.440 --> 0:20:37.840
<v Speaker 2>to go in.

0:20:38.840 --> 0:20:43.160
<v Speaker 1>That is a quintessential example of that. Yeah, I think. Yeah,

0:20:43.200 --> 0:20:44.679
<v Speaker 1>so you know, you do what you have to do

0:20:45.040 --> 0:20:45.640
<v Speaker 1>pretty much.

0:20:45.800 --> 0:20:48.800
<v Speaker 2>Yeah. Yeah, And like I think it's really like he

0:20:48.840 --> 0:20:51.600
<v Speaker 2>wasn't maximalist for the sake of maximalism. He was maximalist

0:20:51.600 --> 0:20:54.600
<v Speaker 2>for the sake of like educating children. Yeah, yeah, it

0:20:54.640 --> 0:20:57.240
<v Speaker 2>wasn't it. He didn't see the violence as and ended.

0:20:57.119 --> 0:21:02.280
<v Speaker 1>Itself exactly exactly. It had a reasoning behind it, and

0:21:02.400 --> 0:21:05.240
<v Speaker 1>the FAU was the same way or Their reasoning was

0:21:05.359 --> 0:21:07.880
<v Speaker 1>just that if the capitalist class was going to use

0:21:07.920 --> 0:21:10.760
<v Speaker 1>force to protect their interests, then the workers should be

0:21:10.800 --> 0:21:12.360
<v Speaker 1>able to use force to defend theirs.

0:21:12.560 --> 0:21:15.240
<v Speaker 2>Yeah, yeah, fannel and stuff.

0:21:15.320 --> 0:21:17.480
<v Speaker 1>And so they did what they had to do. Meanwhile,

0:21:17.520 --> 0:21:21.320
<v Speaker 1>the PCU was stuck to their policy of appeasement, which

0:21:21.359 --> 0:21:24.960
<v Speaker 1>actually had a detrimental effect in the broader movement. As

0:21:24.960 --> 0:21:28.520
<v Speaker 1>a military kept growing in strength, and so the very

0:21:28.560 --> 0:21:31.720
<v Speaker 1>anti communist military's involvement in breaking up all the work

0:21:31.760 --> 0:21:36.280
<v Speaker 1>activities embolden their role in politics. And then, once they

0:21:36.320 --> 0:21:39.400
<v Speaker 1>defeated the m l n T, with the FAU struggling

0:21:39.400 --> 0:21:43.359
<v Speaker 1>to resist isolated by the PCU's in action, the military

0:21:43.400 --> 0:21:47.080
<v Speaker 1>to on the opportunity to coop the government, leading to

0:21:47.119 --> 0:21:51.080
<v Speaker 1>the rise of Juan Maria Porterberi, the first president of

0:21:51.119 --> 0:21:56.119
<v Speaker 1>the civic military dictatorship in nineteen seventy three. In the aftermath,

0:21:56.160 --> 0:21:58.720
<v Speaker 1>the FAU made the tough call to move the operations

0:21:58.720 --> 0:22:03.360
<v Speaker 1>to Argentina, which hadn't yet fallen to military distatorship. From there,

0:22:03.560 --> 0:22:07.080
<v Speaker 1>they worked within the CNT to organize a massive fifteen

0:22:07.160 --> 0:22:10.959
<v Speaker 1>day general strike. It shut the country down for a time,

0:22:11.480 --> 0:22:14.119
<v Speaker 1>but it wasn't enough, and the efforts to keep up

0:22:14.160 --> 0:22:18.040
<v Speaker 1>the fight were constantly undermined by the PCU, which still

0:22:18.040 --> 0:22:23.240
<v Speaker 1>insisted on negotiating instead of taking real action. Meanwhile, the

0:22:23.280 --> 0:22:26.919
<v Speaker 1>people were suffering. According to Sharky, between nineteen seventy one

0:22:26.920 --> 0:22:29.479
<v Speaker 1>and nineteen seventy six, there was a thirty five percent

0:22:29.560 --> 0:22:33.440
<v Speaker 1>fall in real wages, and by nineteen seventy nine inflation

0:22:33.680 --> 0:22:37.200
<v Speaker 1>was running at eighty percent, with wages limping behind at

0:22:37.200 --> 0:22:42.240
<v Speaker 1>forty five percent. So until nineteen seventy six, the FAU

0:22:42.320 --> 0:22:46.760
<v Speaker 1>continued to work between Argentina and Uruguay, but after Argentina's

0:22:46.800 --> 0:22:51.280
<v Speaker 1>coup that was it. The coach is Zenko directly. During

0:22:51.280 --> 0:22:56.720
<v Speaker 1>the US's Operation Condo, dictatorships across Latin America continued coordinated

0:22:56.760 --> 0:23:01.679
<v Speaker 1>to kidnap, torture, and murder leftists across the continent. Between

0:23:01.760 --> 0:23:05.520
<v Speaker 1>sixty eight thousand and eighty thousand leftists were killed and

0:23:05.640 --> 0:23:09.480
<v Speaker 1>more than four hundred thousand were placed in political prisons.

0:23:10.080 --> 0:23:13.320
<v Speaker 1>End Court, Jesus and I think we need to sit

0:23:13.359 --> 0:23:17.600
<v Speaker 1>with those numbers, because it's very easy to hear numbers

0:23:17.600 --> 0:23:21.119
<v Speaker 1>like that and just think, you know, that's just a statistic.

0:23:21.240 --> 0:23:23.520
<v Speaker 1>Pretty much, we hear big numbers on mine kind of

0:23:23.520 --> 0:23:27.880
<v Speaker 1>goes statistic. Yeah, but to like think about the impact

0:23:27.880 --> 0:23:30.440
<v Speaker 1>that would have for tens of thousands or hundreds of

0:23:30.440 --> 0:23:33.400
<v Speaker 1>thousands of people to be just taken out, whether killed

0:23:33.480 --> 0:23:39.800
<v Speaker 1>or imprisoned, leaven like a keeping hole of knowledge, of experience,

0:23:40.520 --> 0:23:46.520
<v Speaker 1>of education, of radicalism. Yeah, a country may take decades

0:23:46.600 --> 0:23:50.480
<v Speaker 1>to recover from something like that. It's a cultural death

0:23:50.520 --> 0:23:53.880
<v Speaker 1>in a sense. You know, this is the political movement,

0:23:55.040 --> 0:23:59.200
<v Speaker 1>but it's kind of similar to how during cluingism, elders

0:23:59.200 --> 0:24:02.640
<v Speaker 1>would be white out and with them all of their knowledge,

0:24:02.720 --> 0:24:07.439
<v Speaker 1>all of their oral histories, all their languages, just wiped

0:24:07.520 --> 0:24:08.680
<v Speaker 1>out in an instant.

0:24:09.280 --> 0:24:09.840
<v Speaker 2>Yeah.

0:24:09.920 --> 0:24:12.159
<v Speaker 1>This is different, of course as a political ideology as

0:24:12.160 --> 0:24:15.720
<v Speaker 1>opposed to an entire culture and ethnicity, but it's still

0:24:16.680 --> 0:24:20.880
<v Speaker 1>just a massive loss of all that history, all that experience,

0:24:20.920 --> 0:24:24.760
<v Speaker 1>all that radicalism and information and just gone right.

0:24:24.880 --> 0:24:27.760
<v Speaker 2>Yeah, it's hard for a movement to recover from that. Yeah,

0:24:27.840 --> 0:24:30.440
<v Speaker 2>it's not like a genocide or like the colonial kind

0:24:30.480 --> 0:24:33.119
<v Speaker 2>of you could call it a well, it's like a

0:24:33.160 --> 0:24:34.880
<v Speaker 2>decapitation of the movement, I suppose.

0:24:34.920 --> 0:24:37.399
<v Speaker 1>Well, I would say it's more than a decapitation because

0:24:37.440 --> 0:24:40.680
<v Speaker 1>it's not just like notable figures that were taken out

0:24:40.920 --> 0:24:46.119
<v Speaker 1>or particularly influential thought leaders or anything. It's almost everybody. Yeah,

0:24:46.320 --> 0:24:49.160
<v Speaker 1>anybody who had that fight in them, or had that

0:24:49.359 --> 0:24:51.760
<v Speaker 1>radical knowledge or consciousness.

0:24:52.240 --> 0:24:55.800
<v Speaker 2>Yeah, anyone with any lived experience, all the things they'd learned,

0:24:55.800 --> 0:24:58.200
<v Speaker 2>all the mistakes they'd made, learned from like a gone

0:24:58.240 --> 0:25:00.840
<v Speaker 2>that the movement has to begin almost from like a

0:25:00.840 --> 0:25:01.440
<v Speaker 2>blank slate.

0:25:01.960 --> 0:25:04.679
<v Speaker 1>Yeah, the history is basically raised in a sense, So

0:25:04.840 --> 0:25:08.080
<v Speaker 1>all this left is really what they might have written down, yeah,

0:25:08.119 --> 0:25:10.520
<v Speaker 1>which is obviously only a small portion of what they

0:25:10.600 --> 0:25:13.040
<v Speaker 1>might have had to share with the rest of the world.

0:25:13.160 --> 0:25:16.000
<v Speaker 2>Yeah, especially in a movement that's been criminalized and pursued

0:25:16.000 --> 0:25:18.560
<v Speaker 2>by the state, Right, Like what they write down is

0:25:18.600 --> 0:25:20.880
<v Speaker 2>what they risk the state discovering, so that they're only

0:25:20.880 --> 0:25:22.320
<v Speaker 2>going to risk writing any things down.

0:25:22.400 --> 0:25:25.919
<v Speaker 1>Yeah. Yeah. And then you know, when you look at this,

0:25:25.560 --> 0:25:28.440
<v Speaker 1>this this didn't just happen, you require, that's happened all

0:25:28.480 --> 0:25:32.399
<v Speaker 1>over the world. In some cases, this massive wipeout of

0:25:32.440 --> 0:25:35.359
<v Speaker 1>the anarchist movement took place even earlier, you know, in

0:25:35.400 --> 0:25:39.320
<v Speaker 1>the nineteen hundreds, nineteen tens, nineteen twenties. But in all

0:25:39.400 --> 0:25:43.920
<v Speaker 1>these cases, that loss is something that we are still

0:25:44.000 --> 0:25:47.239
<v Speaker 1>in a sense recovering from. We kind of had to

0:25:47.240 --> 0:25:51.760
<v Speaker 1>Sowy build back, but we still haven't ever reached in

0:25:51.800 --> 0:25:56.600
<v Speaker 1>many places the height that aarchism's at at certain points

0:25:56.600 --> 0:25:58.800
<v Speaker 1>in its history. It's certain parts of the wolf.

0:25:59.200 --> 0:26:01.800
<v Speaker 2>Yeah, I mean look at even like Spain still has

0:26:01.800 --> 0:26:06.320
<v Speaker 2>a very strong anarchosyndicalist movement, right, but like the best

0:26:06.359 --> 0:26:12.240
<v Speaker 2>of the anarchists died in Aragon, in Madrid and in

0:26:12.480 --> 0:26:15.640
<v Speaker 2>concentration camps afterwards, or fighting in the Second World War,

0:26:16.119 --> 0:26:19.240
<v Speaker 2>and like it took decades for that movement to recover,

0:26:19.280 --> 0:26:21.440
<v Speaker 2>and it's still not as strong as it was. That

0:26:21.640 --> 0:26:22.840
<v Speaker 2>this was one of the high.

0:26:22.640 --> 0:26:27.239
<v Speaker 1>Points, especially when the legacy is so much erased. You know,

0:26:27.480 --> 0:26:30.199
<v Speaker 1>when you look at how histories are taught everywhere in

0:26:30.240 --> 0:26:33.000
<v Speaker 1>the world, you're barely going to get a mention of

0:26:33.040 --> 0:26:36.320
<v Speaker 1>anarchism despite the massive role it pleaded in sheep in

0:26:36.359 --> 0:26:39.080
<v Speaker 1>the twentieth century, nineteenth and twentieth centuries.

0:26:39.480 --> 0:26:41.840
<v Speaker 2>Yeah, this has been one of my constant things as

0:26:41.840 --> 0:26:46.359
<v Speaker 2>a historian, is that like when people write histories today,

0:26:46.440 --> 0:26:49.040
<v Speaker 2>they write them from the perspective of the inevitability of

0:26:49.080 --> 0:26:51.960
<v Speaker 2>the state, and like, I'm not alone and make this analysis.

0:26:52.000 --> 0:26:55.000
<v Speaker 2>David Graeber does it, Jim Scott did it, too. The

0:26:55.080 --> 0:26:57.440
<v Speaker 2>idea is that people who exist outside of the state

0:26:57.680 --> 0:27:02.120
<v Speaker 2>are behind and that they they have failed or chosen

0:27:02.160 --> 0:27:06.200
<v Speaker 2>not to advance to the more advanced human existence that

0:27:06.359 --> 0:27:08.639
<v Speaker 2>is a state. And Jim Scott does this in the

0:27:08.720 --> 0:27:11.160
<v Speaker 2>art of not being governed, right Like, if we look

0:27:11.280 --> 0:27:14.600
<v Speaker 2>instead as people who have chosen to refuse the state,

0:27:15.119 --> 0:27:19.320
<v Speaker 2>then we understand anarchism as a choice that people would

0:27:19.400 --> 0:27:22.560
<v Speaker 2>make knowing the options available to them, rather than a

0:27:22.640 --> 0:27:25.720
<v Speaker 2>step backwards or failure to advance to the state. And

0:27:25.760 --> 0:27:27.240
<v Speaker 2>we can look at a whole of history from that

0:27:27.280 --> 0:27:32.200
<v Speaker 2>perspective and see it very differently, but most historians don't exactly.

0:27:42.880 --> 0:27:44.960
<v Speaker 1>I'm sure you've in commented this where people just kind

0:27:44.960 --> 0:27:47.440
<v Speaker 1>of assume, oh, well, the anarchists lost, so that means

0:27:47.440 --> 0:27:51.359
<v Speaker 1>the destined to lose. Yeah, they lost that particular fight.

0:27:51.440 --> 0:27:56.040
<v Speaker 1>That doesn't mean the war necessarily lost. And additionally, states

0:27:56.080 --> 0:27:56.880
<v Speaker 1>have lost too.

0:27:57.200 --> 0:27:59.280
<v Speaker 2>Yeah, the states continue to lose.

0:27:59.480 --> 0:28:03.080
<v Speaker 1>States, state projects have lost, continued to lose, you know,

0:28:03.119 --> 0:28:07.800
<v Speaker 1>the capitalist project, capitalist businesses, they lose, they fail. That

0:28:07.840 --> 0:28:12.440
<v Speaker 1>doesn't mean that the project is destined to lose, destined

0:28:12.480 --> 0:28:15.640
<v Speaker 1>to feel just means that particular iteration or that particular

0:28:15.680 --> 0:28:20.240
<v Speaker 1>attempt was not able to succeed in all its ambitions.

0:28:20.680 --> 0:28:25.320
<v Speaker 2>Yeah, and like, as historians, we shouldn't be making that judgment, right,

0:28:25.320 --> 0:28:27.399
<v Speaker 2>We should be attempting to learn from and document the

0:28:27.440 --> 0:28:29.720
<v Speaker 2>past rather than to sort of categorize it into like

0:28:30.480 --> 0:28:31.760
<v Speaker 2>failed and successful.

0:28:32.040 --> 0:28:36.160
<v Speaker 1>Yeah, that too, because the standards, the standards of failure

0:28:36.200 --> 0:28:42.680
<v Speaker 1>and success are often dictated by the standpoint of the

0:28:42.720 --> 0:28:43.520
<v Speaker 1>status school.

0:28:44.120 --> 0:28:45.160
<v Speaker 2>Yes, very much so.

0:28:45.320 --> 0:28:49.800
<v Speaker 1>Yeah, It's kind of like how the Heitian Revolution is

0:28:49.880 --> 0:28:56.000
<v Speaker 1>spoken of as the only successful slave revolt or one

0:28:56.040 --> 0:28:59.320
<v Speaker 1>of the only successful slave revolts, and the standard for

0:28:59.360 --> 0:29:02.320
<v Speaker 1>success in that case is that they were able to

0:29:02.440 --> 0:29:06.880
<v Speaker 1>establish an independent state, whereas other slave revolts in other

0:29:06.880 --> 0:29:09.440
<v Speaker 1>parts of the world, including within the Caribbean, would have

0:29:09.480 --> 0:29:14.560
<v Speaker 1>taken different paths. The Maroons, for example, their phone revolts

0:29:15.280 --> 0:29:19.800
<v Speaker 1>was a withdrawal from the system that surrounded them, creating

0:29:19.800 --> 0:29:23.000
<v Speaker 1>a pocket of resistance, isolating themselves. Same thing in Brazil

0:29:23.640 --> 0:29:29.200
<v Speaker 1>we had Kilombo's, these settle ones that extracted themselves from

0:29:29.240 --> 0:29:31.880
<v Speaker 1>the surround and oppressive structure and try to survive to

0:29:31.880 --> 0:29:33.160
<v Speaker 1>the extent that they could.

0:29:33.840 --> 0:29:33.920
<v Speaker 3>Not.

0:29:34.040 --> 0:29:38.200
<v Speaker 1>All of them lasted, but nothing lasts forever, you know,

0:29:39.400 --> 0:29:42.280
<v Speaker 1>Countries rise and fall, and so I think if we

0:29:42.360 --> 0:29:45.240
<v Speaker 1>limit ourselves to just the example of Haiti, particularly in

0:29:45.240 --> 0:29:49.400
<v Speaker 1>the context of success in a slave revolution, I think

0:29:49.440 --> 0:29:51.480
<v Speaker 1>we miss out on a lot of those other examples

0:29:51.520 --> 0:29:54.120
<v Speaker 1>and opportunities for inspiration and guidance.

0:29:54.760 --> 0:29:57.560
<v Speaker 2>Yeah, I think you're right. I think like it supplies

0:29:57.600 --> 0:30:00.400
<v Speaker 2>to those of places. I think about it, Like, you know,

0:30:00.440 --> 0:30:02.480
<v Speaker 2>I'm fortunate to have this like background in history, but

0:30:02.520 --> 0:30:05.160
<v Speaker 2>also to be with people in their moments of revolution

0:30:05.320 --> 0:30:09.400
<v Speaker 2>and to spend time with revolutionaries in the MR. And like,

0:30:10.040 --> 0:30:13.360
<v Speaker 2>one of the analyzes that you'll always see is that,

0:30:13.480 --> 0:30:17.960
<v Speaker 2>like this creation of liberated spaces is a not enough

0:30:18.280 --> 0:30:21.000
<v Speaker 2>or be like there are also places within the non

0:30:21.040 --> 0:30:23.840
<v Speaker 2>government though, and where there is still very strong control

0:30:24.040 --> 0:30:28.480
<v Speaker 2>from a pseudo state. Right, But I think that overlooks

0:30:28.480 --> 0:30:33.479
<v Speaker 2>the fact that, yeah, there are not like libertarian states,

0:30:33.560 --> 0:30:36.920
<v Speaker 2>but people are living their lives without gods and masters,

0:30:37.320 --> 0:30:40.960
<v Speaker 2>that they are like experiencing freedom in every moment, and

0:30:41.160 --> 0:30:44.280
<v Speaker 2>they are liberated in their own lives as they continue

0:30:44.320 --> 0:30:48.280
<v Speaker 2>to struggle to liberate territory in other people. That might

0:30:48.480 --> 0:30:52.320
<v Speaker 2>be what success looks like, like that they are able

0:30:52.400 --> 0:30:54.280
<v Speaker 2>to be self realized.

0:30:54.920 --> 0:30:57.680
<v Speaker 1>Yeah, just the psychological experience in itself, It kind of

0:30:57.720 --> 0:31:01.280
<v Speaker 1>be under other stated or underrated, even if it's on

0:31:01.320 --> 0:31:04.600
<v Speaker 1>that small scale of the individual, that's still valuable.

0:31:05.440 --> 0:31:09.200
<v Speaker 2>Yeah, and like if we if we acknowledge that, it's

0:31:09.280 --> 0:31:13.680
<v Speaker 2>much harder to go back, Like those people can't go

0:31:13.840 --> 0:31:17.960
<v Speaker 2>back because they've existed in liberation, right, Like that that

0:31:18.240 --> 0:31:21.080
<v Speaker 2>they've lived in a free way. Yeah, and like they

0:31:21.120 --> 0:31:24.280
<v Speaker 2>will always know that freedom is possible, that they can

0:31:24.720 --> 0:31:28.520
<v Speaker 2>live without authority, live with without state power, that that

0:31:28.960 --> 0:31:31.200
<v Speaker 2>like liberation is a thing that can exist not just

0:31:31.240 --> 0:31:33.040
<v Speaker 2>in our minds but in physical space.

0:31:33.640 --> 0:31:35.640
<v Speaker 1>And like exactly they.

0:31:35.520 --> 0:31:38.760
<v Speaker 2>Will always know that, Like that's that's available. And if

0:31:38.760 --> 0:31:40.480
<v Speaker 2>we can tell those stories, so will other people.

0:31:40.720 --> 0:31:44.480
<v Speaker 1>Exactly exactly, because that list something as we speak about

0:31:44.600 --> 0:31:48.160
<v Speaker 1>so often. It's the need in the process of social

0:31:48.200 --> 0:31:51.960
<v Speaker 1>revolution to help people's powers, drives, and consciousness. You do

0:31:52.000 --> 0:31:57.160
<v Speaker 1>that by giving people both of course theoretical education and

0:31:57.360 --> 0:32:00.720
<v Speaker 1>you know, share knowledge in that sense, but also through experience.

0:32:01.440 --> 0:32:04.360
<v Speaker 1>Because I've used this phrase before, you can't put the

0:32:04.400 --> 0:32:07.840
<v Speaker 1>gene back in the bottle. You can't go from experience

0:32:07.880 --> 0:32:14.040
<v Speaker 1>in freedom to a situation of unfreedom and then shruggishulers

0:32:14.040 --> 0:32:17.160
<v Speaker 1>and think, oh that's all they could have a be

0:32:17.200 --> 0:32:19.840
<v Speaker 1>after you've experienced or to the status quo, you're not

0:32:19.880 --> 0:32:21.720
<v Speaker 1>going to go back to thinking the status quo is

0:32:21.760 --> 0:32:23.760
<v Speaker 1>all there is and all that could ever exist.

0:32:24.640 --> 0:32:27.360
<v Speaker 2>Yeah, yeah, exactly. We have to remember that when we're

0:32:27.360 --> 0:32:29.800
<v Speaker 2>looking at these things, Like it's easy to look from

0:32:29.960 --> 0:32:32.880
<v Speaker 2>where something ended and project that back, but we have

0:32:32.960 --> 0:32:35.160
<v Speaker 2>to understand how it felt when people were doing it too.

0:32:35.720 --> 0:32:39.600
<v Speaker 1>Exactly, So what kind of we kind of left on

0:32:39.600 --> 0:32:44.080
<v Speaker 1>an on a somber chapter in the Uruguay's anarchist history,

0:32:45.000 --> 0:32:47.760
<v Speaker 1>because unfortunately it was only after the fall of Uraguay's

0:32:47.760 --> 0:32:51.320
<v Speaker 1>stutatorship in nineteen eighty five the anarchist militants were able

0:32:51.360 --> 0:32:54.560
<v Speaker 1>to return to Uruguay and re establish the FAU in

0:32:54.600 --> 0:32:59.840
<v Speaker 1>a fractured political and social landscape with greatly reduced numbers.

0:33:01.080 --> 0:33:03.720
<v Speaker 1>Some of the former anarchists involved in the FAU created

0:33:03.760 --> 0:33:08.080
<v Speaker 1>the People's Victory Party or PvP in exile, which had

0:33:08.120 --> 0:33:12.200
<v Speaker 1>attempted to reorganize resistance efforts but also fell into some

0:33:12.480 --> 0:33:16.800
<v Speaker 1>Leninist tendencies. But the main line, after you continue to

0:33:16.840 --> 0:33:22.080
<v Speaker 1>focus on crassroots organizing, workers struggles and political education, it

0:33:22.120 --> 0:33:25.440
<v Speaker 1>continues to be engaged in Latin Ercan anarchist networks, particularly

0:33:25.480 --> 0:33:30.080
<v Speaker 1>with Brazilian and Argentine groups like the Ferrasau Anarchista Culture,

0:33:30.600 --> 0:33:35.880
<v Speaker 1>the Ferrau Araquista KABOCLA, the Ferrachau Anarchista do Rio de Geraneiro,

0:33:36.440 --> 0:33:42.040
<v Speaker 1>and the Argentine organization ALCA. Despite its past radicalism, the

0:33:42.200 --> 0:33:46.680
<v Speaker 1>FU has shifted towards a broader approach integrating mass movements

0:33:46.920 --> 0:33:51.440
<v Speaker 1>while retaining its equipment to anti authoritarian socialism. Since then

0:33:51.480 --> 0:33:54.440
<v Speaker 1>and up to today, the approach has aligned with the

0:33:54.480 --> 0:33:59.040
<v Speaker 1>practice of especifismo, which it developed to rebuild their strength

0:33:59.120 --> 0:34:02.400
<v Speaker 1>in Iraguai and put movements. That approach has since been

0:34:02.440 --> 0:34:08.080
<v Speaker 1>influential across Latin America and beyond, including North America, Europe, Asia, Africa,

0:34:08.120 --> 0:34:11.560
<v Speaker 1>and Oceania. I've actually spoken about a specifismo on this

0:34:11.600 --> 0:34:14.800
<v Speaker 1>podcast before and on my channel, but to give a

0:34:14.880 --> 0:34:19.160
<v Speaker 1>quick summary, a specifismo is an organizational approach guided by

0:34:19.200 --> 0:34:22.520
<v Speaker 1>three key concepts. The first is the need for specifically

0:34:22.560 --> 0:34:26.640
<v Speaker 1>anarchist organization built around a unity of ideas and praxie.

0:34:27.120 --> 0:34:30.200
<v Speaker 1>The second is the use of the specifically anarchist organization

0:34:30.400 --> 0:34:34.080
<v Speaker 1>to theorize and develop strategic political and organize and work.

0:34:34.320 --> 0:34:37.160
<v Speaker 1>And the food is active involvement in and shaping of

0:34:37.320 --> 0:34:40.719
<v Speaker 1>autonomous and popular social movement, which is described as the

0:34:40.719 --> 0:34:45.439
<v Speaker 1>process of social in social as, Pacifists reject the left

0:34:45.520 --> 0:34:49.120
<v Speaker 1>unity idea of a synthesis organization of revolutionaries or even

0:34:49.200 --> 0:34:52.719
<v Speaker 1>multiple currents of anarchists loosely united, because they feel it

0:34:52.719 --> 0:34:57.000
<v Speaker 1>boils down to the lowest common denominator politics. They feel

0:34:57.040 --> 0:35:00.080
<v Speaker 1>that when this unity is preferred at any cost, it

0:35:00.160 --> 0:35:03.719
<v Speaker 1>leaves little room for united action or develops political discussion

0:35:04.160 --> 0:35:07.120
<v Speaker 1>if being described in a sense as an affinity group

0:35:07.239 --> 0:35:10.000
<v Speaker 1>with the shared interest in the advancement of a very

0:35:10.040 --> 0:35:14.279
<v Speaker 1>specific politic But they aren't just internally focused, you know.

0:35:14.400 --> 0:35:17.960
<v Speaker 1>Specifismo is focused and build in popular power as a

0:35:18.000 --> 0:35:22.719
<v Speaker 1>means of revolutionary transformation, rejecting both electoral and vang Goddess

0:35:22.719 --> 0:35:27.680
<v Speaker 1>Marxist approaches. So the especifies more distinguishes between specifically anarchist

0:35:27.719 --> 0:35:33.000
<v Speaker 1>political organizations or affinity groups and broader mass movements, and

0:35:33.480 --> 0:35:38.239
<v Speaker 1>they advocate for anarchists creating the former and inserting themselves

0:35:38.280 --> 0:35:41.600
<v Speaker 1>in the latter, building up anarchist presence and the presence

0:35:41.640 --> 0:35:44.719
<v Speaker 1>of anarchist ideas in unions, in student groups, and in

0:35:44.760 --> 0:35:47.440
<v Speaker 1>community struggles. So if you want a more in depth

0:35:47.440 --> 0:35:51.120
<v Speaker 1>exploration of especifismo, I suggests reading the discussion between Philippe

0:35:51.200 --> 0:35:55.759
<v Speaker 1>Corea and Juan Carlos Micoso called the Strategy of Specifismo

0:35:55.800 --> 0:35:58.840
<v Speaker 1>on the Anarchist Library, and they talk about how the

0:35:58.880 --> 0:36:03.160
<v Speaker 1>fragmentation of the working class undernoliberalism has created some very

0:36:03.600 --> 0:36:08.040
<v Speaker 1>distinct challenges that require fresh organizational strategies and less dog

0:36:08.080 --> 0:36:12.200
<v Speaker 1>batter critgity to simplistic class analysis. But they also speak

0:36:12.200 --> 0:36:15.440
<v Speaker 1>for the need to coordinate and discipline and strategically engage

0:36:15.480 --> 0:36:20.239
<v Speaker 1>anarchist groups within social movements, retaining the independence but engaging

0:36:20.320 --> 0:36:22.920
<v Speaker 1>in their struggle. And they also end up in that

0:36:23.040 --> 0:36:26.520
<v Speaker 1>interview discussed in the fause long term strategy as a

0:36:26.560 --> 0:36:31.680
<v Speaker 1>process of resistance, rupture, and reconstruction. Resistance meaning that the

0:36:31.800 --> 0:36:37.319
<v Speaker 1>strengthening crassroots organizations, direct action and ideological development. Rupture meaning

0:36:37.320 --> 0:36:40.600
<v Speaker 1>that they're breaking away from canast institutions through revolutionary action,

0:36:41.360 --> 0:36:45.279
<v Speaker 1>and reconstruction meanings they establishing new social relations based on

0:36:45.400 --> 0:36:49.160
<v Speaker 1>self management and mutual aid. It's kind of similar to

0:36:49.160 --> 0:36:52.319
<v Speaker 1>the way that I break down social revolution conceptually as

0:36:52.360 --> 0:36:57.040
<v Speaker 1>an approach that incorporates both opposition and the proposal of alternatives.

0:36:58.120 --> 0:37:01.920
<v Speaker 1>So I have been thinking about specifies more lately. I

0:37:02.120 --> 0:37:07.680
<v Speaker 1>made that video many years ago, and my anarchist understanding

0:37:07.920 --> 0:37:12.040
<v Speaker 1>has shifted a lot, especially recently. In going back and

0:37:12.040 --> 0:37:14.759
<v Speaker 1>look at how I would have analyzed things previously, I

0:37:14.800 --> 0:37:17.920
<v Speaker 1>think there's some different directions that I might take it

0:37:18.040 --> 0:37:21.279
<v Speaker 1>and things in I think, for example, the idea of

0:37:21.480 --> 0:37:26.560
<v Speaker 1>affidency groups engaging in social intution is extremely valuable in

0:37:26.600 --> 0:37:31.200
<v Speaker 1>shifting the conversation within you know, these mass movements. But

0:37:31.280 --> 0:37:34.360
<v Speaker 1>I also think that there's a risk in the ways

0:37:34.360 --> 0:37:38.760
<v Speaker 1>in which a SPECIFIESMO, if not properly understood or conceptualized,

0:37:39.360 --> 0:37:43.759
<v Speaker 1>could end up opening ground for cooptation towards some rather

0:37:44.000 --> 0:37:47.160
<v Speaker 1>unanarchist outcomes. You know what I mean by that is,

0:37:47.160 --> 0:37:51.040
<v Speaker 1>I think it's important one discussing a SPECIFIESMO to be

0:37:51.200 --> 0:37:54.560
<v Speaker 1>very careful against the interpretation of it as some kind

0:37:54.600 --> 0:37:58.440
<v Speaker 1>of vanguard as strategy, or way to dictate a vision

0:37:58.600 --> 0:38:01.160
<v Speaker 1>of anarchy. I think that even if somebody is taken

0:38:01.200 --> 0:38:05.360
<v Speaker 1>the pacifist approach in creating an effinency group organized around

0:38:05.400 --> 0:38:10.960
<v Speaker 1>a very specific form of anarchism, that group should still

0:38:11.040 --> 0:38:15.239
<v Speaker 1>be in conversation with different tendencies and engaging in an

0:38:15.239 --> 0:38:20.560
<v Speaker 1>ongoing process of critique and convergence of ideas. I believe

0:38:20.600 --> 0:38:24.160
<v Speaker 1>this is the sort of motivation between Malichesta's idea of

0:38:24.280 --> 0:38:28.600
<v Speaker 1>synthesis and the Synthesis Federation in anarchist history. I'm still

0:38:28.680 --> 0:38:31.480
<v Speaker 1>it in a bit about that, but anyway, I'd love

0:38:31.600 --> 0:38:33.640
<v Speaker 1>to hear about you know what they are for you

0:38:33.760 --> 0:38:36.680
<v Speaker 1>and an anarchists you require up to here. Now you

0:38:36.719 --> 0:38:38.640
<v Speaker 1>know they can feel free to reach out to me.

0:38:39.160 --> 0:38:42.959
<v Speaker 1>I have website now adressage dot org, and I wish

0:38:43.000 --> 0:38:46.440
<v Speaker 1>them or power to all the people. That's it for

0:38:46.480 --> 0:38:48.719
<v Speaker 1>me today. You can find me on YouTube and Patreon

0:38:48.880 --> 0:38:52.840
<v Speaker 1>and this has been It could Happen here, Peace.

0:38:57.920 --> 0:39:00.560
<v Speaker 3>It could Happen Here is a production of coolsone Media.

0:39:00.600 --> 0:39:03.640
<v Speaker 3>For more podcasts from cool Zone Media, visit our website

0:39:03.719 --> 0:39:07.320
<v Speaker 3>Coolzonmedia dot com, or check us out on the iHeartRadio app,

0:39:07.400 --> 0:39:10.960
<v Speaker 3>Apple Podcasts, or wherever you listen to podcasts. You can

0:39:11.000 --> 0:39:13.320
<v Speaker 3>now find sources for it could Happen here listed directly

0:39:13.360 --> 0:39:15.640
<v Speaker 3>in episode descriptions. Thanks for listening.