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星期五， 2008年7月11日
RINF.COM: 最新新聞選擇
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講話的9/11 Cultwatch在無政府主義者學習網絡會議
星期四， 2008年7月10日 談論這個報告在RINF論壇 > 這所9月Loughborough大學主持 無政府主義者學習網絡會議. 加入辯論和討論，舉行在星期四第4和星期六9月6日之間，將是9/11 Cultwatch的拉里・歐哈拉和保羅Stott。 為更多信息參觀 http://www.anarchist-studies-network.org.uk/ # 因為9/11恐怖分子攻擊在美國，全世界運動開發了。 它的活動家跑數以萬計網站，生產了數百書、DVDs和文章，并且出席事件一樣不同像Notting小山狂歡節、2005年無政府主義者Bookfair，綠黨會議和大學和學院橫跨英國。 他們的影響，特別在青年人和許多英國的穆斯林之中，看上去增長。 這運動否認Islamist思想體系和暴力之間的所有鏈接和不給予反對`戰爭優先』在恐怖。 反而9/11 `真相』運動在9/11在這樣事件否認阿爾凱達的存在，爭論美國並且/或者以色列`裡面』介入，并且看待常規左派分子和無政府主義者評論員(即。 Chomsky)當`看門人』，保護當事人免受更寬的公眾。 9/11 `真相』運動與問題巨型地分散面對所有奮鬥為一個更好的世界的那些。 肯定我們需要批評US/UK政府為什麼他們實際上做了(足够壞)而不是虛構的罪行？ 通過看所有當代(和通過)政治事件通過他們的被歪曲的意圖9/11， `真相』運動採取進步力量在死路下。 我們必須抵抗他們的影響。 保羅Stott在無政府主義者運動介入了從90年代初期，并且是其中一位階級鬥爭編輯。 他從東部倫敦大學在2007年10月在恐怖主義研究中畢業了以一個碩士學位。 這裡參觀他的blog http://www.paulstott.typepad.com/ 拉里・歐哈拉博士在當代英國的法西斯主義編輯parapolitical雜誌筆記從邊疆并且舉行PhD從Birkbeck。 他和保羅Stott在書「半真半假的陳詞運動當前工作-怎麼9/11崇拜弄虛歷史」。 參觀筆記從這裡邊疆 http://www.borderland.co.uk/ #
關於ASN 什麼構成「無政府主義者研究」，和它来自何处? Following the collapse of the Soviet Union, and with it, of an entire world order based on the tension between American and Soviet power, a number of intellectuals announced (once again) that the age of “ideologies” had ended; liberal democracy and capitalism had won, and no other political or economic options remained credible as contenders for the future. Energy had drained from most of the “New Social Movements” that had come to such prominence in the sixties and seventies; having since been institutionalized, accommodated within the system, environmentalism and the various forms of “identity politics” were no longer to be seen as radical challenges to the status quo, much less as forming part of a revolutionary “Movement.” Two decades later, this cozy perception of the world is in shambles. Nearly a third of the world’s population lives in “failed states”; international systems of law and order are in serious disarray; strains on the planetary ecosystem are increasingly hard to ignore; the global marketplace lurches between “irrational exuberance” and crisis. The institutional managers of this world order now cannot meet without major police and military protection; everywhere they go, angry crowds appear. Many in these crowds speak not of a Movement, but of a “movement of movements,” that cannot be accommodated within the present order. It has become a common observation that, notwithstanding the novelty of this force, it cannot be understood without reference to another, older political tradition, one that had gone into an historical eclipse around the time of the Russian Revolution and the first victories of the women’s suffrage movement, that had long since become something less than a memory, a mere epithet: anarchism. It is deeply ironic that there are now arguably more people outside of the academy than inside it who possess any intellectual context for this tradition; one is hard pressed to find a few scattered, often uninformed references to anarchism in the most advanced realms of scholarly discourse. Nonetheless, over the last two decades, academics have slowly begun to rediscover the historical significance of anarchism, which, as Benedict Anderson recently had to remind his fellow historians, was for a time “the main vehicle of global opposition to industrial capitalism, autocracy, latifundism, and imperialism.” Scholars have started to study the influence of anarchism on early Korean and Filipino national liberation struggles, movements for birth control from Barcelona to Boston, Latin American labor history, Jewish immigrant life, the development of modern sociology and geography, the French Resistance, debates over eugenics and Social Darwinism, modern art and Modern Schools, avant-garde film and popular music, revolutions from Mexico to China to Russia itself. There has even been some interest in revisiting the theoretical documents left in the wake of anarchist movements, dusting off the old ideas in search of new perspectives. Far from having been anti-intellectual “primitive rebels,” anarchists produced a rich critical discourse on every facet of life and knowledge, from economics to linguistics, from social history to aesthetic theory, from urban planning to ontology — a counter-institutional archive that has barely begun to be investigated. Amid a widespread increase in doctoral theses and academic publications directly engaged with the anarchist archive, some researchers have begun to draw inspiration from it, to see their work as an extension of anarchist theory and practice. For a number of us, what we are calling “anarchist studies” no longer necessarily takes anarchism as its object of study but as a standpoint from which to study the world. Anarchist contributions to thought are making a reappearance in a number of fields, challenging established orthodoxies. Perhaps, against all odds, we are witnessing the emergence of a new anarchist paradigm in academia.
It is unlikely that this paradigm has a future unless steps are taken to foster its growth, to maintain a space for it within the existing institutional structures it inhabits while preventing it from being simply absorbed by those structures. Therefore, the Anarchist Studies Network seeks 1.) to build on the renewed interest in anarchist and anarchistic thought by facilitating and promoting the study of anarchism as modern political theory and practice, across scholarly disciplines, both within and outside the official academic sphere; 2.) to provide an interdisciplinary institutional forum bringing together graduate students, professional academics, and independent scholars across the world; and 3.) to provide a platform for the promotion of anarchism as a vital and viable analytical, conceptual, and pedagogical paradigm for the 21st century. To these ends, the group has four specific aims and objectives: a.) We plan to organise a seminar series to allow academics and graduate students to present their work to a more specialist audience. b.) We also plan to organise an annual two-day conference on the legacy and work of individual anarchists, or on aspects of anarchist history, contemporary anarchist practice, or anarchism’s potential to contribute to ongoing political and economic change. c.) This will clearly demand the coordination of broader and more long-term research projects and funding applications. d.) Our basic aim is to reinvigorate the study of anarchism within academia by building links across subject areas, and to this end we will actively seek close relationships with other interested specialist groups in the PSA, BISA, APSA and ISA, as well as groups located outside the official sphere of academia, including those formed for activism and public intellectual life. Discuss this report in the RINF forums > Have Your Say: 9/11 Cultwatch To Speak At Anarchist Studies Network Conference 18 Responses to “9/11 Cultwatch To Speak At Anarchist Studies Network Conference”
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“The 9/11 ‘truth’ movement massively distracts from the issues facing all those struggling for a better world.”
You people are pitiful.
9/11 is the issue that affects the whole world.
The war on terror is a fraud. Lets just let millions of unknown immigrants come into our country and then tell me there is a war on terror(BIG JOKE).
If you know any history Al-Ciada was created by the CIA to fight the Russians. We gave them money to radicalize the muslims against the Russians.
The Bush family has been in bed with the Bin Ladens for over 30 years.
The 911 commission report is full of lies and omissions.
Please watch 9/11 Press For Truth, Improbable collapse - The demolition of our Republic, Loose Change Final Cut, 911 mysteries, 9/11: The Myth and Reality by David Ray Griffin and 9/11: Blueprint for the Truth by Richard Gage. Then please come back here and tell me what is wrong with there analysis?
You 9/11 deniers ignore facts, evidence and history to allow yourself to believe your living in a world where the only evil people wear head scarfs.
GET REAL! GET AWARE! Before you drag the whole world into oppresive world government.