-
I'm Kalcu. I'll introduce myself as Kalcu.
-
I live in an anti-authoritarian library
-
somewhere in Valparaíso
-
the work
-
i do is
-
I specifically deal with
-
actions that
-
have to do with creating propaganda
-
from this space
-
for context,
-
the library space is over 15 years old
-
for 15 years, the people who live
-
in the library
-
have generated activities
-
and
-
a political meeting place for liberatory
-
collectives, individuals, and
-
organizations
-
here in the region of Valparaíso
-
. . .
-
I think the first thing is to find a
-
group of people, a community, or a
-
union, or
-
or beings that are in your environment
-
that have any conflicts in common
-
and based on that conflict
-
to agree to organize
-
among people to achieve an objective
-
I think that organizing
-
it has to do with the ability
-
of people. That ability that
-
everyone can contribute every
-
one with his or her own knowledge
-
add up
-
and different visions and
-
different postures, different tools that
-
each individual each
-
person has then I believe
-
that organizing is
-
is important in the sense that
-
organizing can add up
-
a multiplicity of ideas easily
-
a wealth of knowledge to
-
reach an objective.
-
When it is necessary
-
to run, to get water
-
to begin to bring rocks
-
from such support on the streets
-
it's been very evident lately
-
that they are all important ways to help
-
each part of the street culture's
-
social fabric in the chaos like this.
-
Without the person who has baking soda,
-
or a lemon, or an ammonia, sometimes
-
people who are out there facing repression
-
couldn't be there
-
or wouldn't even be able to move.
-
or be able to get through the day
-
with the same energy
-
people who bring food that also
-
so
-
and all those kinds of organizing
-
I find it interesting that
-
so much of this is spontaneous
-
I'd make a point
-
about a symbiosis and a cooperation
-
among the people who happen
-
to be there at that minute,
-
without any kind of organization
or planning beforehand.
-
For example, there are people who get fed
-
but without necessarily knowing
-
that other people are going to bring food.
-
I think one of the most interesting things
-
has been these new possibilities,
-
these new visions
-
of spontaneous organization
-
where each person present has the
-
opportunity to support what’s happening.
-
If someone is more afraid than the others
-
it doesn’t mean that their presence
-
in the crowd isn’t valid or useful,
even if they're standing further back.
-
For me, I see “success”
-
as the capacity for changing,
-
in one way or another, the paradigms
-
they’ve had during their life.
-
Generally speaking, when somebody
-
first gets to know anarchist spaces,
-
there is a lot of change, lots of conflict
-
lots of transformation.
-
No one who leaves an anarchist space
-
is the same person as when they entered.
-
I’ve been lucky enough to get to know
-
spaces like that in Peru, in Argentina,
-
in Uruguay, in Brazil,
-
each with their own particularities,
-
with their own story.
-
Every country has its own context too.
-
I believe that
-
one success that you can
-
[Music]
-
savor within the practices of anarchists
-
is the ability to arrive somewhere
-
and meet new people and,
-
without even knowing them,
-
already have a sense of affinity,
-
or a little empathy, since there's already
-
in one way or another
-
certain points in common.
-
Then you have the quantity of experiences,
-
of knowledge, of tools
-
that these spaces are consistently
-
sharing with the people who visit
-
and live in anarchist spaces.
-
I also think you can measure success
-
by how well a project is received by the
-
rest of the community, in its neighborhood
-
whether that's the ghetto, up in the hills
-
[Music]
-
or downtown—wherever a space may be.
-
Lots of times they’re downtown
-
in the middle of the chaos.
-
Other times they’re on the outskirts,
-
or they’re in monstrously huge houses
-
that used to belong to the bourgeoisie,
-
or here in Chile there are cases
-
of spaces that used to be torture centers,
-
but in the end they
-
become political spaces,
-
political meet up spots,
-
a place for political resistance.
-
I think how a space is perceived
-
by the rest of the community
-
is important. Generally speaking,
-
when a space is opened up,
-
when a space pops up,
-
there’s a change with the neighbors.
-
There’s more connection
-
between the people
-
who get involved.
-
Often, the barriers of difference
-
and prejudice are broken.
-
People end up finding,
-
generally speaking,
-
a group of young people,
-
usually kind of strange ones,
-
just totally escaping normality
-
and normativity,
-
but when they get to know us and start
-
talking about these beautiful ideals
-
like many comrades are vegetarians
-
and vegans with
-
anti-speciesist views,
-
or perspectives against patriarchy,
-
against every type of violence.
-
Whether people pass through,
-
whether they enter those spaces or not,
-
those ideas catch on,
-
or at least that energy.
-
You can feel how these ideas are passed on
-
and how, one way or another,
-
they reach people and get absorbed.
-
There are many spaces, organizations,
-
collectives, and affinity groups
-
that operate under
-
libertarian ideas broadly but
-
not explicitly as anarchists.
-
Nowadays, there are lots of ways to
-
identify yourself as anti-authoritarian,
-
anti-statist,
-
or anarchist.
-
So, I believe that libertarian ideas are
-
a little more open.
-
They tend to have more
-
diversity within the same group,
-
while I think anarchist organizations
-
are a little more concentrated,
-
rather than opening themselves up
-
to diversity, the way more libertarian
-
collectives and communities do.
-
It’s hard to define.
-
Hard to parse it out, but I think that
-
both the individual and collective
-
positions of each community is unique.
-
Bluntly speaking—the question of hierarchy
-
and the organizational form they use.
-
Any party-based organization,
-
from the most left-leaning
-
to the furthest right-wing
-
utilizes a hierarchical structure
-
in its form of organizing.
-
They also form part of the
-
political circus, the spectacle
-
that people are disenchanted with.
-
Whereas the kinds of
-
organization anarchists use
-
always take an anti-state position.
-
They call authority itself into question,
-
they criticize it. They won’t submit
-
to the will of others
-
nor will they impose their own decisions.
-
I think that, sometimes,
-
for people who don’t know
-
much about the difference
-
between anarchists, leftists,
-
and other tendencies, they just
-
But in reality, no, anarchism can’t be
-
boxed into those parameters.
-
Rather, it’s a political position,
-
a philosophy that involves
-
political beliefs but,
-
more than anything,
-
anarchism
-
doesn’t use hierarchy
-
in its organizational forms.
-
Since we’re all so different,
-
the positions we take depend on
-
each organization, or affinity group,
-
or union. Here we also have
-
neighborhood assemblies.
-
There’s also cordones,
-
which simply means a sector of the city,
-
but the word is also used in reference to
-
geographically-based councils
-
that involve local residents,
-
shanty-dwellers, and tenants.
-
So, mostly, decision-making
-
and the forms of organization
-
are decided on together, whether that be
-
by majority-rule or by consensus.
-
Not all of them are totally rejected, and
-
there isn’t only one way to organize.
-
And there’s always the option to
-
leave a group, to start your own,
-
if you’re not happy with the
-
methods of organizing
-
or decision-making.
-
It’s in the hands of the collective.
-
In my time, through all the different
-
collectives & groups I’ve participated in
-
but also in other groups I’ve witnessed
-
while just passing through places,
-
rarely have I ever heard questions like,
-
“How can we attract more participants,
-
or more comrades?”
-
I think there are different positions,
-
for example more anti-social ones,
-
whose propaganda is more informative than
-
trying to attract new participants or
-
comrades or convincing anyone of anything.
-
So from more anti-social tendencies,
-
more insurrectionary tendencies,
-
from the most radical tendencies there
-
isn’t really much of a call or
-
direct invitation for people to join up,
-
or to start believing in anarchist ideas.
-
But there are comrades whose
-
political work is more social,
-
more based in people-power,
-
who believe in organizing from below
-
and neighborhood organizing.
-
And I think that the work they do
-
is also a kind of propaganda, & what they
-
do also has to do with art, with
-
artistic expression, with all kinds of
-
things that have to do with culture.
-
And there’s always the theory side too.
-
Which isn’t to say that other kinds of
-
tendencies don’t have
-
that kind of diversity, just that
-
the ends they’re seeking aren’t identical.
-
Even despite infighting between
-
comrades from more anti-social tendencies
-
and tendencies that are
-
more about social unity, we've had
-
both the possibility and the ability
-
to not identify each other as enemies
-
despite the fact that
-
we find ourselves
-
in different trenches.
-
So, I believe that the comrades that
-
show up in those spaces, those circles,
-
those affinity groups and organizations,
-
are there not because someone
-
sought to convince them of something,
-
but rather because
-
they felt attracted towards an idea.
-
More than being convinced,
-
those groups have participants
-
because of their own ideas and feelings.
-
And other people come through because
-
they want to draw, to express themselves,
-
for reasons that have to do with art,
-
or they have an idea for a project, or
-
because they have friends there & they
-
find themselves in a political project
-
where there’s lots of work to be done
-
with the community. I think here in Chile
-
we’ve had the chance to experience a
-
broad range of anarchist and
-
anti-authoritarian practices and tactics.
-
For me, strategy is
-
deciding on an objective
-
and seeking ways
-
to achieve that objective,
-
thinking about
-
how to advance towards it,
-
whether that’s individually
-
or collectively.
-
And depending on
-
the ideas that arise,
-
we can start thinking of tactics,
-
of the ways
-
to achieve those goals.
-
That’s basically how I see it.
-
On the one hand, we visualize, theorize,
-
develop our politics, basically thinking
-
on what it is we want—what we're seeking.
-
On the other hand, we start taking action
-
and we see how specifically we can make
-
those ideas real. In Chile, we’re lucky—
-
well I don’t know if “lucky” is the word,
-
but our history is full of conflict, of
-
blatant political persecution,
-
and of riots.
-
So conflicts and objectives
-
have always been present.
-
The strategies and tactics
-
that have been used in general
-
have been pretty broad.
-
Nowadays we can, for example,
-
hold marches, with the goal
-
of making visible, like,
-
of demonstrating discontent,
-
and that we are many.
-
Accordingly, the tactics
-
in those marches show discontent,
-
which is made visible with rioting.
-
People raise their voices, shout,
-
they can say whatever they want.
-
Then there’s blocking the street,
-
barricades—different kinds too.
-
There’s barricades with fire,
-
or with stones,
-
there are comrades who help
-
and rescue those who are injured.
-
I believe all these little roles
-
that emerge in the circumstances
-
of street conflicts are the tactics
-
that are getting adopted.
-
It also has a lot to do with the abilities
-
that each person may have.
-
Nowadays, there’s a lot of talk
-
about the primera linea,
-
which refers to the comrades
-
on the frontline
-
taking the brunt of the repression,
-
of all the police violence,
-
and they try to drive the cops back
-
with stones, with molotovs and slingshots,
-
with whatever they can,
-
even by just shouting at them.
-
and at the same time there are people who are
-
helping with
-
baking soda,
-
with milk of magnesium
-
to take away the irritability
-
from the tear gas bombs
-
there are people who are there to
-
help by driving their cars
-
to mobilize people in groups
-
relief teams and rescue teams
-
the tactics that are winning these days
-
can be inspired by other struggles
-
so for example tactics here have
-
been inspired by the conflict in Hong Kong
-
the idea of using lasers
-
and of using water jugs
-
to put out tear gas bombs
-
all these kinds of tactics are
-
lifelong learning the
-
constant learning
-
to observe also the conflicts that exist
-
around the world that also serve
-
as inspiration so that we can have
-
new experiences new ways of
-
attacking, new forms of resistance
-
within the territories in conflict.
-
When I was about to faint on the verge
-
of collapse and someone showed up
-
with a little bit of ammonia or
-
sometimes it was only water the
-
preparation and how it has evolved
-
all these forms of resistance is very
-
evident
-
-
Throughout history,
-
all these groups that generate
-
organizational circles
-
often get in internal conflicts
-
because of the strategies or tactics
-
that they use
-
and that generally
-
in different types of organizations
-
they aren't shared by everyone.
-
Today, what's happening in Chile is that
-
all forms of organization are
-
helping out, as long as they don't have a
-
party structure, as long as they don't
-
have an authoritarian position.
-
Today, we are able
-
to organize ourselves to
-
to help ourselves to add up
-
energy between territorial assemblies,
-
between affinity groups
-
between liberated spaces and squats
-
between labor unions
-
independent workers
-
among professionals and among people
-
who live on the streets.
-
The experience that is being lived today
-
in Chile is very enriching
-
in demonstrating this. In
-
demonstrating that everyone adds up
-
Beyond the capabilities or the
-
tools that they may perceive,
-
everyone can add to our strength
-
to continue the struggle,
-
with a clear vision, with a goal,
-
with an idea, with a force,
-
in the face of capitalist catastrophe,
-
In the face of the capitalist devastation,
-
it is necessary to have this energy.
-
There are those of us,
-
There are many people
-
who can't stay calm and continue life
-
in this "normality,"
-
when it is evident that they are
-
exterminating our future.
-
I believe that the learning or the way
-
to continue
-
absorbing
-
all this knowledge has to do with
-
quite a bit of communication,
-
oral communication.
-
As I was saying, Chile has a
-
long history of resistance, of
-
political positions, of poor neighborhoods
-
in the struggle. So, obviously today for
-
new generations of radicals, anarchists,
-
or more subversive people,
-
it's inevitable that things are learned
-
from the past. For example, this it has to do with the
-
student protests, blocking traffic,
-
building barricades, sharing pamphlets.
-
These are internationally used
-
resistance and street fighting practices.
-
And here,
-
it is possible if you want
-
to go know to make barricades.
-
you can go
-
on certain dates to the universities
-
and you don't need to ask any questions,
-
just observe.
-
Many,
-
many anarchist comrades from these
-
territories
-
are close to
-
formerly politically persecuted people.
-
I've known my fellow men and women
-
who are family members, who are nephews,
-
who are grandchildren, who are children of
-
politically persecuted, tortured and
-
disappeared people,
-
who now identify as
-
anarchists.
-
These experiences and knowledge
-
that only these people have, have been
-
and are being transmitted through films,
-
through conversations,
-
through documentaries.
-
The ways to learn
-
about this
-
and
-
to express that knowledge
-
to expand that knowledge
-
are always
-
very diverse
-
Communication, I think, is
-
basically one of the main ways.
-
To have the confidence to find
-
groups of people to who
-
you can ask about
-
how they worked and also to identify
-
and learn from the mistakes made by
-
groups, subversive groups for example.
-
Also, in these
-
territories we are fortunate that
-
many, many of us have
-
Mapuche ancestry. Also, it
-
is history that is important to
-
rescue and that obviously none of
-
us forget. We always have that
-
present.
-
We also have that duality or that
-
ability to position ourselves politically
-
like this from the point of view of
-
anarchists-but at the same time not
-
forgetting that we have our own
-
history. That, we have our own
-
individuality. That, we are from this
-
territory. That, we come from a
-
colonized territory. That, our
-
history and our practices and our
-
visions of anarchism
-
aren't going to be it 100% the same as the
-
fellow anarchists who are from
-
Palestine, Rojava, or Europe, or
-
from other parts of
-
Latin America.
-
I also believe that
-
we have
-
the capacity to find fun ways
-
to be able to
-
travel to meet each other.
-
To find groups, in which one
-
can arrive and feel comfortable to
-
to be able to learn with.
-
Part of what is happening now
-
you can see in one of the new slogans
-
used since the start of this new conflict
-
that, "It's not 30 pesos, it's 30 years."
-
We've been in this fake democracy
-
for 30 years.
-
It's like other democracies
-
world-wide.
-
I was lucky enough
-
to be part of a committee
-
for the student "penguin revolution "
-
mobilizations of 2006, when I was
-
a senior in high school.
-
In what ways have I seen that
-
that movement helped in the long term?
-
It's evident to anyone who is
-
in the street protests here now that
-
consciously open their eyes a little
-
and who wants to sense what's
-
going on around them, that many
-
of the people in the street protests,
-
much of the age range
-
that you see on the street
-
are people in our thirties,
-
thirty-somethings who were
-
in school at that time and that were
-
part of the "penguin revolution."
-
Today, some are professionals who
-
are in debt, living with the
-
consequences of how this
-
neoliberal education system works.
-
And, many others are not professionals.
-
Many others weren't interested.
-
Or, they weren't able to go to university.
-
They weren't able to get onto
-
this production line-
-
this social production line.
-
At the same time, others who
-
also suffer from the
-
consequences of this capitalist system
-
and who have followed the students'
-
example today have knowledge
-
- know how the mobilizations of 2006
-
- know that promises were made that
-
were never fulfilled.
-
As a result, 2011 also saw
-
an explosion from the students.
-
Because nothing had changed.
-
Today, more than 10 years later,
-
the same claims continue to be made
-
and the same objectives
-
are still being sought.
-
And beyond having not learned,
-
I don't think knowledge is there.
-
For example, in the streets
-
you see all these people that at some
-
point were also facing
-
from their schools from the shots
-
the protests that have taken place in the
-
were doing on the street
-
yes at least I can also observe
-
that a great has been a great a great
-
age range so younger so more
-
adolescents do not have as much as the
-
experience or knowledge of what
-
are in manifestations of what there is
-
in which to confront the repression
-
from the police
-
there's quite a bit of innocence to be had as well.
-
medium
-
but today we're already
-
several months of conflict already then
-
many of the knowledge that is not
-
attended until the beginning of this
-
conflict and I think that in the latter
-
weeks now
-
it's much more common to meet people
-
who is already more or less clear about what
-
how to protect yourself how to take care of yourself
-
how to take care of colleagues
-
I believe that
-
I don't know if I could set such an example
-
so much of how the
-
experience of us who were in
-
the penguin revolution of the comrades
-
who were later in the
-
mobilizations of 2011 but I do think that
-
when you're on the street than when
-
you look around and you find
-
people who are just starting out that
-
don't know and they join people who already
-
have been a rhythm like that much longer
-
advanced
-
I think that's where
-
it's clear that maybe it goes beyond
-
of words but gives directly
-
embodied in the
-
I would invite the Gauls and the
-
fellow anarchists
-
that we have the possibility of
-
to be able to organize ourselves to be able to have
-
positioning and policies from a
-
skill intersection
-
we have the I can get lucky today in
-
day on the basis of the conflict that is being
-
living our territories in what
-
I've always watched and seen a lot here in the
-
anarchist circles that were closing in
-
a lot of affinity group theories
-
which more or less everyone was chasing
-
and they all had more or less goals
-
very similar ideas and practices
-
anarchism at every level to the most
-
social is actually under a ghetto
-
then I guess my advice is that
-
open up to the possibility of opening
-
to open up these ghettos to the
-
possibility of being able to organize with
-
people who may not
-
necessarily were artists
-
that those who embrace and ideas
-
anti-speciesist to embrace ideas
-
anti-patriarchal
-
[Music]
-
to embrace ideas and spirituals that
-
let's rescue a little bit of the ancestry
-
lost that these centuries of colonization
-
western european white hetero
-
patriarchal has imposed on us has
-
snatched
-
is that as opening up the possibilities
-
of believing in other hobbies than being
-
open up the spirit and
-
reconnecting with diversity
-
I think what's happening today
-
a lot of people joined in because of that for looking
-
to the side and see people so
-
different with such different ideas
-
with tools with knowledge so
-
different but at the same time looking for
-
the same dreaming the same fighting for
-
the same
-
finding themselves having the same
-
tactics the same practices
-
roughly that as
-
not to fall so much into grandchildren where
-
think is all the same if not all the
-
contrary to opening ourselves up to the possibility of
-
relate to multiple forms of
-
think