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Transcript: https://soundcloud.com/rattenjunge-2 Forever (no name) Odonian values Home servor maintenance PRO backroom attitudes https://soundcloud.com/thighgapboi/f-r-e-i-ei-ei-ei-f-i-c-k-die-p-o-l-i-z-e-i ausweis crafting THE DISPOSSESSED general assemblies “[…] What is idealistic about social cooperation, mutual aid, when it is the only means of staying alive?” ““For we each of us deserve everything, every luxury that was ever piled in the tombs of the dead kings, and we each of us deserve nothing, not a mouthful of bread in hunger. Have we not eaten while another starved? Will you punish us for that? Will you reward us for the virtue of starving while others ate? No man earns punishment, no man earns reward. Free your mind of the idea of deserving, the idea of earning, and you will begin to be able to think.” They were, of course, Odo’s words from the Prison Letters.” "frei ei ei ei" thigh gab boi ft. chi "Stories are bigger than ideologies, in that is our hope." späti room späti team, help needed? Exposition of the history of the early Settlers of Anarres, who practiced Odonian Anarchism. “Decentralization had been an essential element in Odo’s plans for the society she did not live to see founded. She had no intention of trying to de-urbanize civilization. Though she suggested that the natural limit to the size of a community lay in its dependence on its own immediate region for essential food and power, she intended that all communities be connected by communication and transportation networks, so that goods and ideas could get where they were wanted, and no community should be cut off from change and interchange. But the network was not to be run from the top down. There was to be no controlling center, no capital, no establishment for the self-perpetuating machinery of bureaucracy and the dominance drive of individuals seeking to become captains, bosses, chiefs of state. Her plans, however, had been based on the generous ground of Urras. On arid Anarres, the communities had to scatter widely in search of resources and few of them could be self-supporting, no matter how they cut back there notions of what is needed for support. They cut back very hard indeed, but to a minimum beneath which they would not go; they would not regress to pre-urban, pre-technological tribalism. They knew that their anarchism was the product of a very high civilization, of a complex diversified culture, of a stable economy and highly industrialized technology that could maintain high production and rapid transportation of goods. However vast the distances separating settlements, they held to the ideal of complex organicism. They built the roads first, the houses second. The special resources and products of each region were interchanged continually with those of others, in an intricate process of balance: that balance of diversity which is characteristic of life, of natural and social ecology. But, as they said in the analogic mode, you can’t have a nervous system without at least a ganglion, and preferably a brain. There had to be a center. The computers that coordinated the administration of things, the division of labor, and the distribution of goods, and the central federatives of most of the work syndicates, were in Abbenay, right from the start. And from the start the Settlers were aware that that unavoidable centralization was a lasting threat, to be countered by lasting vigilance.” Octavia E. Butler collective living Donna Haraway, "The companion species manifesto" Costumes "I'm trying to reimagine Abracadra for happiness Like "poof" I made it disappear "poof" I'm made of happiness Everything is everything But I still haven't paid my rent When I get down, I'm already up They ain't tryna see me shine my shine A bullet on my time, my time Fuck it, I'll live forever now. They ain't tryna see us shine our shine A bullet on our time, our time Fuck you, we'll live forever now." tobi's music : cyborgs Theories / litterature doc "les sentiers de l'utopie" “He recognized that need, [his need to rebel] in Odonianism terms, as his “cellular function,” the analogic term for the individual’s individuality, the work he can do best, therefore his best contribution to his society. A healthy society would let him exercise that optimum function freely, in the coordination of all such functions finding its adaptability and strength. That was a central idea of Odo’s Analogy. That the Odonian society on Anarres had fallen short of the ideal did not, in his eyes, lessen his responsibility to it; just the contrary. With the myth of the State out of the way, the real mutuality and reciprocity of society and individual became clear. Sacrifice might be demanded of the individual, but never compromise: for though only the society could give security and stability, only the individual, the person, had the power of moral choice – the power of change, the essential function of life. The Odonian society was conceived as a permanent revolution, and
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