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Earlier in the show, I told you [br]about a militant action

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in which a branch of the RBC [br](|Royal Bank of Canada) went kaboom.

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Predictably, any time brave peeps [br]try to take shit to the next level,

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so-called radicals bring out the same [br]old tired arguments.

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"The blowback from this action [br]will make it harder to organize."

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"This action takes the movement [br]back 20 years"

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"These people are irresponsible..."

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Blah blah motherfuckin' blah.

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Seriously.

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These folks act like prisoners in a penitentiary

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who suck up to the guards to get special privileges,

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while snitching on those trying to start a slave revolt.

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If they had it their way, these motherfuckers [br]would have us organizing marches and die-ins

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til the end of the fucking world.

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"According to my source, the end of the world [br]will be on February 14, in the year 2016"

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"Valentine's Day.

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Bummer."

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To help us unravel why this annoyance keeps happening,

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and since we have less than 4 years to go til [br]the whole fuckin' thing goes to shit,

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I bring you Peter Gelderloos, author of [br]"How Nonviolence Protects the State".

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Hey Pete, how the fuck are you?

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[PG] Um, doin' pretty good today.

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[SubMedia} So Peter, how the fuck [br]does nonviolence protect the state?

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[PG] Basically the idea is that...

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well especially in north america...

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pacifists and non-violence advocates have had [br]a very defining role, and even a censoring role

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in determining what other people's participation [br]can be in a whole range of social struggles,

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and that the way that they have affected social struggles

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has been, has made it very much easier for the state [br]to control those social struggles.

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That non-violence plays a function [br]of recuperating social struggles,

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of taking out their teeth,

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of making them harmless,

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so that they can just exist in this, in this sort of, um

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cesspool of democratic plurality

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in which everything is ok,

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nothing can really be challenged or changed,

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and ideas, opinions can be expressed uh, infintely,

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without ever having any real impact,

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without really translating into action.

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Um, a lot of times, people will justify non-violence

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making the very common sense, very simple [br]and ultimately false argument

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that violence is the government's strongsuit,

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and it makes no sense to fight the violence of the [br]government with violence of our own.

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And what they're doing is conflating [br]very very different activities,

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they're suggesting that somehow [br]defending yourself against police violence

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or destroying commodities,

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or taking over property,

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fighting to free prisoners,

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Indigenous people fighting to take over stolen land,

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uh, things of this nature,

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somehow has any similarities with [br]governments carpetbombing villages,

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or using landmines,

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or police torturing people,

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or putting someone in prison,

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that just because by some linguistic coincidence, [br]these difference things can be described as violence,

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that somehow there's not only similarities [br]between them, but that they're the same thing,

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and that one is going to reproduce the other.

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When in fact, by fighting back,

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people actually raise the stakes of repression [br]and oppression for the state,

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and actually make real short term differences,

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and I think also have a greater potentiality of [br]ultimately destroying the state and capitalism,

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and helping us create those worlds that we want.

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[SM] Why is militant resistance celebrated [br]throughout history?

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Like for instance the American Revolution,

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but when it happens in the present tense [br]it's discouraged?

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[PG] I think it's because the left, [br]to a large extent subconsciously

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has as its primary role to make resistance harmless.

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States have recognized that resistance [br]will never disappear,

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that struggles will never disappear,

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and in the past they tried suppressing struggles [br]the first time that they showed their heads,

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that there was any signs of them,

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and that proved ineffective,

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so nowadays the ways that states rule

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is by accepting the inevitability [br]of conflict and resistance,

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and just trying to manage it permanently.

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And the best way to manage it [br]is to also have people in the resistance

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who are managing it for you.

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And that's really the role that non-violence plays,

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and it's really encouraged, um, [br]by the media,

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by various dominant political discourses,

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that the state is allowed to use violence,

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but people who are rebelling,

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people who are angry,

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people who are trying to um attack the system,

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are aggressively isolated, slandered, [br]badmouthed, punished,

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if they ever use violent tactics.

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[REPORTER]* From the burned out shell of [br]an Ottawa bank in a quiet family neighbourhood

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<i>come loud cries of condemnation against the [br]self proclaimed anarchists who blew it up.</i>

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<i>If blowing up this bank is advanced notice or a way [br]to boost the ranks of a murky anti-globalization movement,</i>

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<i>it may have backfired.</i>

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[ <i>Michel Juneau-Katsuya, "Security Expert" </i>] [br]There's been a wave of criticism

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<i>coming even from other special interest group.</i>

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[ <i>REPORTER</i> ] On the same website other activists

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<i>call the fire bombers everything from idiots to [br]domestic terrorists who crossed the line, too radical.</i>

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[Tom Quigley, Canadian Centre for Intelligence and [br]Security Studies] <i>The mass of protesters in Canada [br]don't support violent activity to start with,</i>

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<i>but there will be a minority that sees this as an inspir-[br]ational message in order to carry out further violent acts.</i>

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And so, in this way, the state and the media train -

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especially more professionally-minded activists [br]within the resistance --

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to enforce this code of non-violence so that they [br]never incur that loss in popularity or that bad press.

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And this creates a self-policing function that...

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and people who are sort of politicians of the movement [br]are more succeptible to it

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because they're thinking often in terms [br]of their own careers.

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[<i> Stimulator</i> ] Give me some examples of how militant [br]actions have helped the motherfucking resistance.

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[<i> Peter</i> ] The revolutionary Anti Racist Action [br]in the Netherlands...

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so we're talking about a very bourgeois [br]and democratic society, a wealthy society,

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and also, this was um, this was a group [br]that was active in the 80's,

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so relatively recently, the 80's [br]and the beginning of the 90's-

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and they participated in a broader movement against Shell Oil company

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specifically demanding divestment from South Africa.

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So this is part of the larger anti-capitalist struggles [br]and anti-racist struggles

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that had along their path certain goals [br]that they wanted to achieve,

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certain things that they were fighting for [br]and more immediately

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and so this group, Revolutionary Anti-Racist Action,

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actually carried out a number of bombings [br]and sabotage campaigns against Shell,

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and were successful in winning uh... that divestment, [br]in forcing Shell to pull out of South Africa

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by causing them such immense amounts of damage,

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also in the context of many other tactics,

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including informational campaigns and boycotts [br]and protests and all these other things,

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working together, had a very strong effect.

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[<i>Stimulator</i>] Any time someone brings up the idea of [br]doing some gangsta shit, these punk asses bring up Gandhi.

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What the fuck?

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[ <i>Peter</i> ] Advocates of non-violence [br]they frequently say that non-violence works,

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and the principal examples they use of that are [br]Gandhi in India and Martin Luther King in the U.S.

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The problem with that is that this represents a great, [br]this constitutes a really great historical whitewashing.

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That in fact the resistance in India [br]was incredibly diverse,

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and Gandhi was a very important figure [br]within that resistance,

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but the resistance was by no means [br]pacifist in its entirety,

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that there were a number of armed guerrilla groups, [br]a number of militant struggles,

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very important riots and other strong clashes,

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which were a part of the struggle [br]for Indian independence.

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So on the one hand Gandhi basically got negotiating [br]power from the fact that there were other...

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other elements in the struggle which were [br]even more threatening to British dominance.

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So the British specifically chose [br]to dialogue with Gandhi

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because he was perhaps for them the least [br]threatening of the important elements of resistance.

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And if those other elements had resisted, had not [br]existed, if those other elements had not existed,

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they simply could have ignored Gandhi.

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[<i> Stimulator</i> ] Thanks Peter.

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And that about does it for this edition of It's The End Of [br]The World As We Know It And I Feel Fine,

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A triple cheese whoopwhoop w/bacon to the following slaves [br]for keeping this pulpit of vulgarity operational:

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<b>[SPELLING?]</b> Gordon, Audre, Britain, Marine, Johal, Michael, Steven, Vincent, Secuda, Edwin, Jim, Peter, Michael, Rodney, Matthew, Dan, Bella, Carlos, Anastasios, Ryan, and Rhea...

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I'd also like to let you all know that I have uploaded [br]a new piece of my upcoming film "End Civ"

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for links to militant actions or to comment [br]on this show, just visit my fucking website

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Now go out there and smash pacifism.

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<i>remember kids, you can ___ [br]high quality video of this show at:</i>