INAgurasyon(inaguration)

kupas na damit
at pinaglumaang karsonsilyong nakabilad sa nakakasilaw na sinag ng haring araw

napapaknit na maong, naghihimulmol na laylayan ng polong may mantsang PULA

isang basong pawis ang naipon kanina pa



mga sigarilyong sinasagad ang hithit hanggang upos
pigtal na tsinelas suot mo ngayon
nanggigitatang kariktan napupuna ng iba
pinatayuan ko ng mounumentong napakagara

matikas ang tayo ng mamang kumakalam ang sikmura
latang lata ang bata sa kalalaro ng sipa

One Day Affair

THE DREAMERS

(movie by Bernardo Bertolucci) Revolt Against This World!

spectacular!!!

"the nicest thing is to open the newspapers and not to find yourself in them"
-George Harrison
THE BEATLES
May kung ilang taon na ang nakakaraan, bumulaga sa mga pahayagan ang kamatayan ni John Lennon. Pinatay siya ng fan na naaantipatikuhan sa kanya.
Lumipas pa ang ilang taon, sinindak naman ulit ang industriya ng musika nang magpakamatay si Kurt Cobain na hinaluan ng kontrobersiya.
Kamakailan lang namatay si Pope John Paul II, bunga ng katandaan, idolo ng sang-Katolikohan.
Maraming nagtatanong o hindi naglalakas loob na magtanong kung bakit naibabalita pa ang mga ganitong bagay na kung iisipin ay pribadong bahagi na ng buhay ng isang tao.
Oo, tao.
Para maging laman ng balita, usapan sa tambayan at laman ng tsismisan, kailangan sikat ka. May halong kontrobersiya ang uri ng pamumuhay mo. Bibihira maging usapan ng mga tao ang mga tungkol mismo sa kanilang personal na buhay.
Kanina kasi, bibili sana ako ng tinapay para sa aking almusal. Paglabas ko sa kalsada ay nakatapak ako ng mga langgam.
Oo, mga langgam.
Pinagpipiyestahan nila ang piraso ng tinapay na nahulog mula sa batang tumatakbo/naglalakad sa harap ng bahay namin.
Nabangga ko siya, hindi ko nga alam kung ako ang tumatakbo o siya, basta nabangga ko siya.
Malapit na ako sa karinderia na bibilhan ko ng tinapay, nalilito ako kung saan papasok dahil nakaharang ang mga nakaparadang tricycle sa harap.
Puno ang loob ng karinderia ng mga taong kumakain.
Lumabas ako dala ang isang supot ng pan de coco.
Napakainit, tagaktak ang pawis ko.
Dala-dali akong tumawid, bigla ko na lamang naramdaman ang pagsakit ng aking balakang, at nawalan ng malay.
Kinabukasan , hawak ko ang tabloid, LALAKI AT PAN DE COCO, NA-HIT-AND-RUN!

sEE yOU On thE OthEr sIdE!!!

Have you noticed—exhortations to indulge yourself are always followed by suggestions? Adherents of doctrines seek footholds to claim territory within you, salesmen grasp for handles to jerk you around . . . from new-age prophets to advertisers, from pornographers to radicals, everyone exhorts you to “pursue your desires,” but the question remains: which ones? The “real” ones? Who decides which those are?

If we are to transform ourselves, we must transform the world—but to begin reconstructing the world, we must reconstruct ourselves. Today all of us are occupied territory. Our appetites and attitudes and roles have all been molded by this world that turns us against ourselves and each other. How can we take and share control of our lives, and neither fear nor falter, when we’ve spent those lives being conditioned to do the opposite?

Whatever you do, don’t blame yourself for the fragments of the old order that remain within you. You can’t sever yourself from the chain of cause and effect that produced you—not with any amount of willpower. The trick is to find ways to indulge your programming that simultaneously subvert it—that create, in the process of satisfying those desires, conditions which foster new ones. If you need to follow leaders, find leaders who will depose themselves from the thrones in your head; if you need to “lead” others, find equals who will help you dethrone yourself; if you have to fight against others, find wars you can wage for everyone’s benefit. When it comes to dodging the imperatives of your conditioning, you’ll find that indulge and undermine is a far more effective program than the old heritage of “renounce and struggle” passed down from a humorless Christianity.

To return, finally, to the original question—yes, we too are making suggestions about which desires you pursue. We would be scoundrels to deny that! But we would be scoundrels not to make these suggestions, not to extol freedom and self-determination in a world that discourages them. Exhorting others to “think for themselves” is ironic—but today, refusing to oppose the propaganda of the missionaries and entrepreneurs and politicians simply means abandoning our society and species to their control. There’s no purity in silence. And liberty does not simply exist in the absence of control—it is something we have to make together. Taking responsibility for our part in the ongoing metamorphoses of the world means not being afraid to take part in the making of our society, influencing and being influenced as we do.

We make suggestions, we spread this propaganda of desire, because we hope by doing so to indulge our own programmed passion for propaganda in a way that undermines an order that discourages all of us from playing with our passions—and so to enter a world of total liberty and diversity, where propaganda and power struggles alike are obsolete. See you on the other side.

The Playful Violence

"I do not dream of a gentle revolution. My passion runs to the violence of supersession, the ferocity of a life that renounces nothing." -Raoul Vaneigem

The playful violence of insurgence has no room for regret. Regret weakens the force of blows and makes us cautious and timid. But regret only comes in when violence is dealt with as a moral question, and for insurgents who are fighting for the freedom to live their desires, morality is just another form of social control. Wherever rebel violence has manifested playfully, regret seems absurd. In riots (other than police riots) and spontaneous uprisings - as well as in small-scale vandalism - a festive attitude seems to be evident.

There is an intense joy, even euphoria, in the release of violent passions that have been pent up for so long. Bashing in the skull of society as we experience it on a daily basis is an intense pleasure, and one to be savored, not repudiated in shame, guilt or regret. Some may object that such an attitude could cause our violence to get out of hand, but an excess of insurgent violence is not something that we need to fear. As we break down our repression and begin to free our passions, certainly our gestures, our actions and our entire way of being are bound to become increasingly expansive and all we do we will seem to do to excess.

Our generosity will seem excessive and our violence will seem excessive. Unrepressed, expansive individuals squander in all things. Riots and insurrections have failed to get beyond temporary release, not because of excess, but because people hold themselves back. People have not trusted their passions. They have feared the expansiveness, the squandering excess of their own dreams and desires. So they have given up or turned their fight over to new authorities, new systematizers of violence.

But how can insurgent violence ever be truly excessive when there is no institution of social control, no aspect of authority, no icon of culture that should not be smashed to powder - and that gleefully?

The Joys of Travel

Industrial tourism - more distance, less difference

"Journeys, those magic caskets full of dreamlike promises, will never again yield up their treasures untarnished...the first thing we see as we travel around the world is our own filth, thrown into the face of mankind" - Claude Levi-Strauss (1974)

It cannot be denied that tourism and travel issues are at the heart of a huge amount of environmental destruction, and that increased travel and communications have caused a drastic reduction in cultural diversity . However, it must be noted that the human species possesses strong nomadic tendencies, and for this reason it has dispersed itself across the entire planet . Indeed, such tendencies have at one time or another been essential to survival; it is therefore perhaps improper to condemn "travel" or "tourism" outright; rather we must examine what these two words have come to mean, whilst also trying to define what we mean by "sustainable travel" (bearing in mind that such phrases are very much abused by those who stand to gain from the current socio-economic model)

As campaigners, we must look to a situation where "Progress" won't necessitate yet another runway, motorway, or other mal-development mobility scheme. To do this, we need to understand what processes make us want to travel .

In the words of one activist: "To me, outside the normal network of paths I follow to work, live and sleep, I want to travel further in order to see, understand and learn about something different which I could not fully encounter at home. This process enables me to relate what I have experienced at home with what goes on outside those boundaries, so that I may return with new insights and with the hindsight of seeing home from far away; from a broader perspective or context."

If we accept that it is in our very nature to roam, it may well be that people have a need to travel...to go on what might be called a "pilgrimage" to places other than their home at least a few times in their life. But this must be done in a way that does not advance monoculture . Wherever we are travelling, it is the way we travel and the relationships that are formed with the people we meet along the way which will determine whether the net disturbance we cause is positive or negative. It should at best leave the people we have visited with a sense of pride, satisfaction and empathy; that someone came and visited from afar, lived alongside them, sang and spoke in their language and helped them in the fields; someone who thought that their way of life was different but equal to their own .