WEBVTT

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Greetings Troublemakers
... welcome to Trouble.

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My name is not important.

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From the endless turf battles 
found within the animal kingdom,

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to the mechanized 
carnage of modern warfare...

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the drive to control territory is a
potent and recurring source of conflict.

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Yet within the artificial borders that
fortify the so-called “developed world”,

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this type of conflict, like all others, 
is carefully managed.

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Which is not to say it doesn’t exist.

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People quarrel with their neighbours 
all the time, even in suburbia

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… and in places like 
Chicago’s South Side,

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young men routinely get shot
fighting over street corners.

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As groups and individuals,

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we face differing types and levels 
of conflict in our everyday lives

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... but at the end of the day,

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the ultimate manager and 
mediator of these conflicts is the state.

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Through their police, 
courts and prison systems,

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states enforce laws 
that reproduce power dynamics,

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restrict our choices, 
and regulate our behaviour.

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The allocation of resources is determined

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by the logic of 
the so-called “free market”,

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whereby ownership over 
land is given official sanction

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by the state-backed illusion 
of private property.

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The key to the state’s 
control over our lives

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lies in its ability to regulate all 
conflict within a given physical area.

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It follows, then, that those of us
seeking to steal back the power

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to resolve conflicts on our own terms 
must first draw a firm line in the sand,

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and deny access to the state and its 
sophisticated apparatus of social control.

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In order to meaningfully 
assert collective autonomy,

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we must be capable of defending territory.

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Over the next thirty minutes,
we will explore three autonomous zones

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serving as living embodiments 
of defiance to state rule:

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the ZAD, or Zone to Defend, 
in Notre-Dame-des-Landes, France,

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the Unist’ot’en Camp located on the 
Wet’suet’en territories of so-called BC,

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and the autonomous spaces movement 
in Ljubljana, Slovenia.

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Along the way, we will speak 
with a number of individuals

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who are flaunting state authority,

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asserting control over 
the spaces they inhabit

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... and making a whole lot of trouble.

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The ZAD has many realities.

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But mostly it’s kind of a
community where people try to

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experiment other ways to live
their social and political life.

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In the end of the 1960s, 
somebody came up with an airport project

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for this area, 
Notre-Dame-des-Landes.

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And during all those years, the bocage
itself is put under the status of ZAD

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– which basically means 
Postponed Planning Zone,

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which was transformed one day
into Zone to be Defended.

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So there was a big resistance 
with lots of different forms of action,

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including sabotage, black bloc 
demonstrations, quite offensive defense.

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Occupying land is quite 
similar to a political squat,

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but with a strong dimension 
regarding the environment

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and the territory we live in.

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During all those years,

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we did not simply organize 
politically against the airport,

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but we also made connections locally.

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We took care of the land.

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Some of us settled for good.

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And we thought out 
the future of the ZAD together.

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So it’s been ten years now that 
structures have been created on the ZAD

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to figure out how to live 
as autonomously as possible.

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It necessarily means that we have 
to be able to answer our basic needs.

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Like be fed, sleep under a roof,
have access to medicine.

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It’s a place that has become 
a place where you can live for free.

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You can build your house, your cabin...

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The occupation movement was created
at a time when some of the peasants

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had called for illegal 
occupation themselves.

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When squatters came in 2007 
they were close to anarchist

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and/or antiauthoritarian ideas.

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Trying to work together 
and allowing for a diversity of tactics,

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and knowing that that is our strength.

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We’re fighting against 
this state and this project.

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Also we come here....

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we fight against things, but we 
also try to create things together.

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And making things available 
and trying to share.

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That everybody has possibilities 
and access to a place to live

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... to water and food.

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So there’s a kind of hegemonic ideology.

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Diversity of tactics has been much more
of a theory for the past few months.

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Certain ideas that become 
ways of judging people,

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of excluding people from discussions.

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So yeah there’s some kind 
of really well-organized,

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sort of communist ideas that have taken 
a lot of place in the past few years

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that will have a kind of discourse about

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“you have to go to our meetings, and if
you don’t agree you might have to leave,

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or shut up... or maybe later on we’ll
come beat you up with baseball bats.”

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Some people who used sabotage
as a tactic have been pressured

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and even attacked for 
having dug holes in the concrete

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of one of the roads which crosses the ZAD.

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And someone especially was 
put in the trunk and taken out of there,

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molested and left almost naked 
in front of a psychiatric hospital.

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And it’s been some years that
contesting this hegemonic power

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of the dominant group 
has been much more difficult.

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They tend to concentrate wealth.

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To concentrate strategic discussions
regarding the movement.

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Bonds with local farmers

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and people governing other 
institutions of the movement.

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And they of course, deny it 
when it comes to critique.

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We provoked a number of discussions 
on the place that their reading group,

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called the CMDO, 
has been held among us.

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But they never recognized, publicly, 
their group as a group of power.

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And thus, never wanted to share that 
power with other groups or individuals.

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It was mainly this group of 
persons which pushed towards

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the negotiations during the evictions.

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Well as you can see 
all around us it’s pitch black.

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People were not expecting the expulsions 
to happen until 6am this morning,

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local time here in France.

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Tiny groups of people 
chose their means of actions.

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When the police attack, 
making barricades,

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going to harass the police 
in any form, or any way

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... to throwing back their own grenades 
or other forms of explosives,

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or molotov cocktails.

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From sabotage attempts
... especially on the tanks.

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We really wanted to see one burn.

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Digging holes to prevent 
the tanks from going further.

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And of course, erecting barricades 
and defending them.

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Deep in the central interior forests 
of so-called British Columbia

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lies the unceded territory 
of the Wet’suwet’en nation.

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Never surrendered to the 
settler-colonial Canadian state,

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the gateway to these remote territories
is the headwaters of the Wedzinkwah River,

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which lies under the stewardship 
and protection of the Unist’ot’en clan,

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one of the five house groups
that make up the Wet’suwet’en nation.

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For the past decade, the Unist’ot’en 
have been physically blocking

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the construction of three major 
oil and fracked gas pipelines

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slated to pass through their 
territories en route to refineries

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and tankers on the Pacific coast.

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Ground zero in this stand 
has been the Unis’to’ten Camp,

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constructed in 2010 as a 
permanent resistance community,

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located smack dab in the path 
of the originally proposed route

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of the Northern Gateway, Pacific Trails, 
and Coastal Gaslink pipelines.

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The Unist’ot’en have also established 
a checkpoint system,

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with access to the territories 
conditional on completing

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a Free Prior and 
Informed Consent Protocol.

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This system grants 
the Unis’tot’en authority

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over who gains access to their territory,

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which has allowed them to keep 
representatives of the extractive industry

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and Canadian state at bay.

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This territory is unceded 
Unist’ot’en territory,

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which is part of 
the Wet’suwet’en territory.

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Knedebease is the hereditary chief
that manages this territory,

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and I am a member of that house group,
so we manage these territories.

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And in my view, it is not Canada. 
It’s not BC.

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This has always been 
Wet’suwet’en territory

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because we’ve never ceded 
or surrendered it to anybody.

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Doesn’t belong to the crown.

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Doesn’t belong to the federal government.

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Doesn’t belong to 
the provincial government.

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It belongs to Unist’ot’en.
To my people.

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We started travelling 
through the territories

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back here a lot more frequently.

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And the reason why we started 
spending a lot of time back here

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is because there were some
proposed pipelines that were

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being proposed 
by industry and by government,

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to begin doing some preliminary
work back here to stop them.

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You guys can’t be doing any work in here,
because we’ve already told them no.

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That they can’t access our territory.

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Once we found out that industry
was trying to force their way in,

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we put our cabin directly in the path
of the initial proposal for Enbridge,

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for the bitumen pipeline that
was proposed to come through here.

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So the log cabin sits right
en route of their GPS points

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of where Enbridge initially had planned
to put their pipelines through here.

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At the same time, there was Coastal 
Gaslink and Pacific Trails Pipeline

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that wanted also to put 
pipelines through our territory.

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To me that’s not self-sustaining.

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When it’s really quick, 
it’s boom and bust.

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And they’ll come, and then they’ll be gone
and they’ll leave their mess behind.

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As you see on the sign behind 
it says checkpoint.

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So whenever industry, 
or just anybody comes through here

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you go through protocol, 
which you ask a series of six questions:

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Who are you? 
Where are you from?

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How long do you plan to stay
if we let you in?

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And do you work for industry or government
that’s destroying our lands?

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And how will your visit 
benefit Unist’ot’en?

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And one of the key questions 
that they could not answer,

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truthfully and honestly, 
was the question where we ask

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“how will your visit benefit
the people of this land?”.

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Uhh.. I really don’t think 
there is any benefit.

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And the reason why we turn them back

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is because they could not pass
simple protocol questions.

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The RCMP was created by the government 
to keep our people off our land.

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So, they are part of the government, 
so they too don’t pass protocol.

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We don’t trust police, 
because we’re suspicious that your forces

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would in to scope out our layout
so that if there is an injunction,

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you guys would be better prepared 
about how you’re gonna deal with us.

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The camp serves as a beacon for other 
people who are struggling with these ideas.

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That they might not 
be able to stop a project

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from coming through their territories.

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And you know,

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for anybody to stand up to something
like that is quite a daunting task.

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But a lot of people who 
have studied us over the years,

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and learned from the 
resistance that we’ve taken

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... they’ve taken those lessons 
and have started their own actions.

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And there’s an incredible amount 
of economic and logistical disruption

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that arise from that type of activity.

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We are here today in solidarity
with the Unist’ot’en camp.

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We wish to share the Unist’ot’en 
hereditary chief’s clear statement

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that they do not consent 
to having pipelines built

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on their unceded traditional territory.

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This colonization has always been 
about the taking of Indigenous lands.

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We always said if we heal our people,
then we’ll heal our land.

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The healing center idea 
came when we realized that

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“why aren’t our own people 
coming out here to visit us?”

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And even though some do come, there’s
not a high number of our own people.

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And we realized that a lot of our people
are still struggling

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because of colonization.

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From the Residential School era.

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From the public school system
... lotta racism.

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We realized that a lot of our people 
are struggling because of trauma.

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And we realized that 
we needed a healing facility

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that incorporated all the whole 
wellness thing that we were talking about.

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And we wanna put our
culture back into our people.

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So that they will be strong 
and they will stand up.

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When people come out 
to a space like this,

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what they experience is land
that's actually beginning to go

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through the healing process.

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This land back here that 
we’re walking through and passing through,

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is land that was devastated 
from logging already.

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And it’s in a process of healing.

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It actually has berry bushes, 
so we’re surrounded by berry bushes here.

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There are grizzly bear tracks 
a half a kilometer from here.

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So when people come up
to spend time here,

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they begin to learn about the 
importance of connecting themselves

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to the planet that is in need of healing.

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While defending territory from 
state incursions is hard enough

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in rural, or remote natural terrains,

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those seeking to establish autonomous 
spaces in urban environments

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face an additional set of challenges.

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Cities are sites of concentrated
state power.

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Not only are they strongholds of 
surveillance and repression,

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but they are also areas where 
the logic of state control

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is thoroughly integrated 
into everyday social relations.

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This opens the door to recuperation,
a process whereby state power

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constantly shifts and adapts itself 
in order to preemptively cut off

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and assimilate potential threats 
to its authority and legitimacy.

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This is the balancing act faced by
urban squatter movements

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in cities around the world, whose 
participants must constantly navigate

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the twin minefields of eviction
and legalization.

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This means simultaneously 
avoiding the social isolation

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that would make full-scale repression 
possible, while also combating

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state and real estate developers’ 
attempts to transform these spaces

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into nothing more than 
edgy tourist destinations.

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One of the really important 
functions of the urban occupation

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is that it becomes 
a source of inspiration.

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Despite being surrounded by hostile forces
- in the form of state, police, capital -

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that it is possible to have a 
space in which you can experiment

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with different forms of existing.

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With different forms of living.

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With different forms of 
relating to one another.

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We could speak about three distinct phases
of squatting experiments in Ljubljana.

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First one is early 90s.

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This is the time of the 
destruction of Yugoslavia.

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It’s a time of massive changes 
in Slovenian society.

00:16:54.876 --> 00:16:57.994
This movement had a clear continuity with

00:16:57.994 --> 00:17:03.325
alternative cultural movements of the 80s
that was heavily influenced

00:17:03.325 --> 00:17:06.669
by progressive currents such as 
feminism, LGBT movement,

00:17:06.669 --> 00:17:10.525
anti-militarist tendencies, 
ecological movements.

00:17:10.525 --> 00:17:14.855
This movement found its highest 
expression in the squatting

00:17:14.855 --> 00:17:18.042
of Metelkova military barracks 
in 1993.

00:17:21.682 --> 00:17:26.411
The second wave of squatting 
can be traced to the late 90s.

00:17:26.411 --> 00:17:31.826
In around 98 and 99, several different 
initiatives and individuals

00:17:31.826 --> 00:17:35.056
were squatting different 
spaces in the city of Ljubljana

00:17:35.056 --> 00:17:38.005
and were all evicted from those squats.

00:17:38.005 --> 00:17:41.114
And in the middle of this wave 
of repression over the movement,

00:17:41.114 --> 00:17:44.947
the community of Metelkova decided
to give one empty space

00:17:44.947 --> 00:17:48.544
in the Autonomous Cultural Center 
to the anarchist infoshop.

00:17:49.714 --> 00:17:53.700
The third wave of squatting 
in Ljubljana is symbolized

00:17:53.700 --> 00:17:59.105
by the squatting of ROG Factory, which is
maybe the biggest squat in Ljubljana.

00:17:59.105 --> 00:18:04.405
It was squatted in 2006 
by a new precarious generation

00:18:04.405 --> 00:18:08.849
of younger people that 
later came to be identified

00:18:08.849 --> 00:18:11.060
as the generation without future.

00:18:12.667 --> 00:18:15.507
It has always been understood by us
that the front

00:18:15.507 --> 00:18:18.858
between the two different squats 
is the same front.

00:18:18.858 --> 00:18:22.444
Because if one of us is attacked, 
or evicted for instance,

00:18:22.444 --> 00:18:26.154
that will mean a huge attack
on the ability of the other

00:18:26.154 --> 00:18:30.260
to actually be part of any kind 
of political process in the city.

00:18:31.250 --> 00:18:35.823
The relationship of the state has been
slightly different in its expression.

00:18:35.823 --> 00:18:39.968
So for instance, when it comes to ROG 
they have had constant attempts

00:18:39.968 --> 00:18:44.082
of the city to either evict them 
or attack them in different ways.

00:18:44.082 --> 00:18:47.143
And just two years ago
there was the most serious attempt

00:18:47.143 --> 00:18:50.251
to tear down several 
buildings in that area.

00:18:50.251 --> 00:18:54.245
That attempt was stopped 
by a broader political mobilization.

00:19:01.665 --> 00:19:04.416
The nature of an urban occupation
is that it is faced

00:19:04.416 --> 00:19:08.337
with different kinds of factors that
perhaps escape rural occupations.

00:19:08.337 --> 00:19:13.325
Our squats are part of 
the neoliberal capitalist society

00:19:13.325 --> 00:19:17.803
that is progressing further and further 
towards social devastation.

00:19:17.803 --> 00:19:22.121
Every time we are faced with the 
processes that are destroying our cities,

00:19:22.121 --> 00:19:24.100
we always have to question our position

00:19:24.100 --> 00:19:26.251
and our changing position 
within those processes.

00:19:26.941 --> 00:19:32.078
Metelkova and ROG both 
generate quite wide public support.

00:19:32.078 --> 00:19:36.407
So this forced the public authorities 
to be cautious.

00:19:37.427 --> 00:19:41.893
And even though there are several 
softer attempts to push Metelkova

00:19:41.893 --> 00:19:46.092
into the state of legalization, 
we haven’t in the last decade

00:19:46.092 --> 00:19:48.591
really been faced with
an attempt of eviction.

00:19:49.404 --> 00:19:53.258
That of course brings a different
set of questions for all of us

00:19:53.258 --> 00:19:54.852
who are part of Metelkova squat.

00:19:54.852 --> 00:19:58.544
And that is, in such moments, where
the city is actually trying to sell you

00:19:58.544 --> 00:20:02.552
as one of its premium tourist destinations
... how do you maintain yourself

00:20:02.552 --> 00:20:05.862
as a space that can still produce 
radical social movements

00:20:05.862 --> 00:20:07.599
and interventions in the city?

00:20:07.599 --> 00:20:10.663
That of course comes with 
every question of recuperation.

00:20:10.663 --> 00:20:14.591
How do we still manage to 
keep our practices DIY?

00:20:14.591 --> 00:20:17.093
How do we still manage to stay 
ungovernable,

00:20:17.093 --> 00:20:21.331
which is basically the only way 
not to become a squatting museum,

00:20:21.331 --> 00:20:24.599
or a sort of caricature 
of what a squat should be?

00:20:26.829 --> 00:20:32.106
Many people and many activities 
that are cleaned from the city center

00:20:32.106 --> 00:20:37.057
because of the demands of the tourist 
industry... we all end up in squats

00:20:37.057 --> 00:20:41.992
with different trajectories 
and different positions that we occupy

00:20:41.992 --> 00:20:44.738
in the current social-economic order.

00:20:45.978 --> 00:20:51.230
This naturally leads to tensions. 
Some more serious than others.

00:20:51.230 --> 00:20:57.076
And the consequence also can be seen in 
what recently happened to club Jalla Jalla

00:20:57.076 --> 00:20:59.378
- it was destroyed in a fire.

00:21:00.538 --> 00:21:04.673
As a community this was 
immediately recognized as an effect

00:21:04.673 --> 00:21:10.362
of the general state in which 
the whole city is being pushed.

00:21:10.362 --> 00:21:15.481
And our focus is not only 
to rebuild Jalla Jalla the club,

00:21:15.481 --> 00:21:21.790
but also to rebuild and reclaim 
our collective capacity to resist

00:21:21.790 --> 00:21:27.114
the processes of devastation 
that are everywhere destroying

00:21:27.114 --> 00:21:30.742
the conditions of living 
for so many people in this town.

00:21:41.957 --> 00:21:46.233
Establishing and effectively securing 
an autonomous space isn’t something

00:21:46.233 --> 00:21:47.807
that happens overnight.

00:21:48.377 --> 00:21:52.689
States cannot afford to let challenges
to their legitimacy go unanswered,

00:21:52.689 --> 00:21:55.923
lest they serve as examples 
for others to follow.

00:21:56.483 --> 00:22:01.080
For this reason, any political attempt
to reject state authority over a territory

00:22:01.080 --> 00:22:04.155
is likely to provoke a serious reaction.

00:22:04.825 --> 00:22:07.589
It is therefore crucially important
that those involved

00:22:07.589 --> 00:22:11.293
anticipate the state’s response, 
and are in a strong enough position

00:22:11.293 --> 00:22:13.369
to weather the inevitable storm.

00:22:13.369 --> 00:22:16.823
Autonomous territories allow 
for the building of dual power.

00:22:16.823 --> 00:22:20.244
They are alternative focal 
points of legitimacy that can

00:22:20.244 --> 00:22:23.642
effectively challenge the 
state’s monopoly on authority.

00:22:24.052 --> 00:22:28.763
Indigenous Nations draw this legitimacy
from spiritual and cultural practices

00:22:28.763 --> 00:22:34.014
rooted in generations of deep connection
to the lands claimed by their colonizers.

00:22:34.874 --> 00:22:38.839
For those of us more alienated 
from the lands and spaces we occupy,

00:22:38.839 --> 00:22:42.846
the process of asserting autonomy 
must begin with navigating the tensions

00:22:42.846 --> 00:22:46.395
and contradictions that 
exist in dominant society,

00:22:46.395 --> 00:22:48.635
cultivating strong bonds of solidarity,

00:22:48.635 --> 00:22:50.987
and fuelling antagonism towards the state.

00:22:54.948 --> 00:22:57.936
We’d rather not pass lessons to anyone.

00:22:57.936 --> 00:23:02.859
If people get inspired from what they’ve 
done here, it will always be a pleasure

00:23:02.859 --> 00:23:07.097
to share experiences and knowledge 
of those years spent here.

00:23:07.896 --> 00:23:11.537
I think it has been proven several times 
that building the infrastructure

00:23:11.537 --> 00:23:15.448
for the movement and of the movement 
really becomes crucial in moments

00:23:15.448 --> 00:23:19.764
of high and demanding political 
mobilization in the society.

00:23:19.764 --> 00:23:23.560
To have the kind of spaces 
that enable you to maintain

00:23:23.560 --> 00:23:25.417
the historical memory of movements,

00:23:25.417 --> 00:23:29.171
that enable us to find different 
kinds of accomplices

00:23:29.171 --> 00:23:32.509
in our struggles for 
a different kind of world.

00:23:35.087 --> 00:23:39.047
With the help of allies 
all around the world

00:23:39.047 --> 00:23:43.857
... we’ve garnered lots of support through
Indigenous, non-Indigenous, professionals,

00:23:43.857 --> 00:23:45.474
... everyday citizens.

00:23:45.837 --> 00:23:51.077
A lot of people do support what we’re 
doing and have vocalized it to us.

00:23:51.400 --> 00:23:52.523
We have come here to be with you,

00:23:52.523 --> 00:23:55.325
to make sure you understand 
you’re doing the right thing.

00:23:55.752 --> 00:23:58.998
There’s always people who come here 
also who have connections,

00:23:58.998 --> 00:24:03.159
or who have been to other 
places where people are struggling

00:24:03.159 --> 00:24:05.823
and bring us information.

00:24:05.823 --> 00:24:09.650
And so that creates solidarity
between different struggles.

00:24:09.650 --> 00:24:13.957
You need to ensure that 
the Indigenous people

00:24:13.957 --> 00:24:16.070
who have always lived on those lands,

00:24:16.070 --> 00:24:19.837
since millennia, 
are involved in that struggle.

00:24:19.837 --> 00:24:21.394
They have long stories.

00:24:21.394 --> 00:24:25.714
Ancient, ancient stories that talk about 
how and why they have responsibilities.

00:24:28.607 --> 00:24:31.983
The mere fact that a squat 
exists as a potential

00:24:31.983 --> 00:24:36.702
of development of autonomous ideas, 
of politically radical ideas,

00:24:36.702 --> 00:24:41.447
is of course already a threat to the 
state, a threat to capital’s interests.

00:24:41.447 --> 00:24:43.115
And therefore we will never be safe,

00:24:43.115 --> 00:24:45.877
no matter how many 
selfies tourists make here.

00:24:45.877 --> 00:24:49.818
If it is possible that in a city that 
is so increasingly gentrified,

00:24:49.818 --> 00:24:53.196
so penetrated with
different capitalist forces

00:24:53.196 --> 00:24:57.717
– if it is able to have a space 
where experimentation with our freedom

00:24:57.717 --> 00:25:00.786
is possible, 
then it kind of gives us hope

00:25:00.786 --> 00:25:04.336
that other kinds of political 
projects are also possible.

00:25:04.336 --> 00:25:08.533
And what we would really love to see 
is more of these kinds of inspirations

00:25:08.533 --> 00:25:12.127
around the world, around different cities,
around different communities.

00:25:23.908 --> 00:25:28.996
As for our inspiration, 
we take as much inspiration as possible

00:25:28.996 --> 00:25:31.249
from as many struggles as possible.

00:25:31.249 --> 00:25:36.339
The Zapatistas movement, even though 
we’re far far from what they achieved.

00:25:36.339 --> 00:25:39.815
The Landless Peasant Movement,
especially in South America,

00:25:39.815 --> 00:25:43.266
or Reclaim the Field network 
all over Europe.

00:25:43.266 --> 00:25:47.845
Or occupied neighbourhoods, 
like in Exarchia in Greece.

00:25:47.845 --> 00:25:51.195
Or people protecting seeds like in India.

00:25:51.195 --> 00:25:53.775
Rojava is, of course, an insight

00:25:53.775 --> 00:25:56.489
– especially regarding 
feminist self-defence.

00:25:56.489 --> 00:26:00.882
Some of us are also really
close to the Italian struggle

00:26:00.882 --> 00:26:04.235
against the train line 
crossing the Val di Susa.

00:26:04.235 --> 00:26:08.793
The most important thing is that we have
to ask ourselves “what are our needs?”

00:26:08.793 --> 00:26:12.311
And then find ways through 
which we can express them.

00:26:15.651 --> 00:26:17.926
We’re absolutely going to win this fight.

00:26:17.926 --> 00:26:22.783
Y’know, this is a fight that belongs 
to not only us, but all of our unborn.

00:26:22.783 --> 00:26:25.145
This is a fight that belongs
to all of our ancestors

00:26:25.145 --> 00:26:29.674
who died fighting for these spaces, 
and protecting them.

00:26:29.674 --> 00:26:31.748
So this is a fight that 
doesn’t belong to us.

00:26:31.748 --> 00:26:33.536
We’re not selfish people.

00:26:33.536 --> 00:26:37.810
This fight belongs to all of 
our Wet’suwet’en people

00:26:37.810 --> 00:26:39.469
– past, present and future.

00:26:43.061 --> 00:26:46.580
Some of us went to fight 
the world of the airport.

00:26:46.580 --> 00:26:50.780
And the airport was a pretext
to fight the system behind it.

00:26:50.780 --> 00:26:52.422
I’d say for me, the ZAD,

00:26:52.422 --> 00:26:57.484
it helps me burn the social 
and structural boundaries in my head

00:26:57.484 --> 00:27:00.652
... and then almost everything 
became possible.

00:27:19.969 --> 00:27:23.890
We live in a historical moment 
in which the global neoliberal order,

00:27:23.890 --> 00:27:28.372
wracked by overlapping social, 
economic and ecological crises,

00:27:28.372 --> 00:27:31.479
is rapidly unraveling 
before our very eyes.

00:27:32.569 --> 00:27:35.063
Yet far from being a 
cause for celebration,

00:27:35.063 --> 00:27:40.284
the dark new reality rising to take
its place promises to be even worse.

00:27:40.284 --> 00:27:43.830
New and resurgent forms of 
state power are being constructed

00:27:43.830 --> 00:27:46.817
on foundations of 
hyper-nationalist reaction,

00:27:46.817 --> 00:27:50.845
armed with sophisticated new tools 
of surveillance and repression.

00:27:51.595 --> 00:27:55.299
A proliferation of civil wars, 
surging levels of inequality

00:27:55.299 --> 00:27:59.429
and climate change-fuelled catastrophes 
are provoking historical levels

00:27:59.429 --> 00:28:01.377
of forced human migration.

00:28:01.737 --> 00:28:04.081
But while things look undoubtedly bleak,

00:28:04.081 --> 00:28:07.684
the rapid transformations 
currently underway have the potential

00:28:07.684 --> 00:28:11.233
to uncover new cracks 
in the facade of state power.

00:28:11.933 --> 00:28:16.341
Revolutionaries must be ready to take
advantage of any and all opportunities

00:28:16.341 --> 00:28:19.159
that these shifting 
new dynamics may produce,

00:28:19.159 --> 00:28:22.527
establishing a decentralized 
network of autonomous zones

00:28:22.527 --> 00:28:27.212
that can sustain projects of mutual aid, 
respond to emergent threats,

00:28:27.212 --> 00:28:29.946
and coordinate solidarity across borders.

00:28:29.946 --> 00:28:30.833
So at this point,

00:28:30.833 --> 00:28:34.467
we’d like to remind you that Trouble 
is intended to be watched in groups,

00:28:34.467 --> 00:28:39.017
and to be used as a resource to promote
discussion and collective organizing.

00:28:39.017 --> 00:28:42.150
Are you interested in offering 
sustained material support

00:28:42.150 --> 00:28:44.007
for existing autonomous spaces,

00:28:44.007 --> 00:28:47.861
or figuring out what steps would
be involved in launching your own?

00:28:47.861 --> 00:28:50.185
Consider getting together 
with some comrades,

00:28:50.185 --> 00:28:54.627
organizing a screening of this film, 
and discussing where to get started.

00:28:54.627 --> 00:28:57.936
Interested in running regular 
screenings of Trouble at your campus,

00:28:57.936 --> 00:29:01.650
infoshop, community center, 
or even just at home with friends?

00:29:01.650 --> 00:29:03.132
Become a Trouble-Maker!

00:29:03.132 --> 00:29:06.562
For 10 bucks a month, we’ll hook you up
with an advanced copy of the show,

00:29:06.562 --> 00:29:09.228
and a screening kit featuring 
additional resources

00:29:09.228 --> 00:29:12.261
and some questions you can 
use to get a discussion going.

00:29:12.261 --> 00:29:15.483
If you can’t afford to support 
us financially, no worries!

00:29:15.483 --> 00:29:20.261
You can stream and/or download 
all our content for free off our website:

00:29:22.622 --> 00:29:26.704
If you’ve got any suggestions for show 
topics, or just want to get in touch,

00:29:26.704 --> 00:29:28.281
drop us a line at:

00:29:30.633 --> 00:29:32.468
This episode would not have been possible

00:29:32.468 --> 00:29:36.955
without the generous support of 
Komunal, Group Groix and Michael.

00:29:36.955 --> 00:29:39.163
Now get out there
…. and make some trouble!