SQEK Coming to NYC February 23-27

Yes, the Squatting Europe Kollective is meeting in New York this month. We're hoping to be historic.
The schedule is posted at: http://sites.google.com/site/housemagicbfc/sqek-nyc-feb-12-schedule
And pasted here:
SQEK NYC 2012 description LITTLE

Squatting Europe Collective, New York City, February 23-27, 2012
1. Press release
2. Reception, Thursday 2/23 at ABC No Rio, 7-10pm
3. AAG sessions, Friday 2/24 at Hilton Hotel, 2nd floor Nassau Room
4. Saturday, February 25th, afternoon/evening – Public presentation: “Squatting in Europe: Prospects and Perspectives” at Living Theatre, 5-7pm; ends sharp
5. Sunday, February 26th – brunch meeting at 16 Beaver Group 12-4pm // meet with O4O group at 7pm
6. Monday, February 27th – Public meetings with activists TBA // Presentation at CUNY-GC 6:30-8:30pm

7. SQEK “Living Library” at Interference Archive, Brooklyn

8. AAG session description (theoretical questions around militant research)


Squatting Europe Kollective Convenes in New York City

For the first time ever, a group of activist researchers from the European squatting movement are gathering in New York City. They will make public appearances to speak about the decades-old movement of squatting and building occupations in their respective countries.

The tradition of political squatting is moving from the shadows into the light. With the world-wide rise of the Occupy movement, the deep reservoir of experience within the movements of political squatting have become suddenly significant.

Generations of activists have participated in occupations of vacant buildings in Europe, beginning in the 1970s. The best known early success was the famous “free city” of Christiania in Copenhagen. But every major city in Europe has experienced some version of politicized squatting, most recently in the form of social centers.

The members of SQEK – Squatting Europe Collective – have gathered for special sessions at the Association of Amerian Geographers' annual convention February 24. A public discussion, meetings, film and graphic arts exhibition are among the other activities planned for the meeting,

Scheduled activities for SQEK 2012 New York City:

2. Reception, Thursday 2/23 at ABC No Rio, 7-10pm

Thursday, February 23rd 7-10 pm – Reception for visiting researchers and activists
poster show of “House Magic” zine about squats and social centers
ABC No Rio cultural center
156 Rivington Street
Loisaida, NYC // abcnorio.org


3. AAG sessions, Friday 2/24 at Hilton Hotel

Squatting and Social Centers: Resistance and Production of Critical Spaces I
(5 sessions, 8am-6:20pm) in Nassau A, Second Floor, Hilton NY
Note: Single session costs a lot of money, but you can probably sneak into this room which we have all day. Look like you belong there; it will be a radical egghead party...
8:00 AM - 9:40 AM – Participants: Miguel A. Martinez (University Complutense of Madrid/CSOA Casablanca) and Lucy Finchett-Maddock (University of Exeter), Pierpaolo Mudu (University of Rome/Forte Prenestino), Hans Pruijt (Erasmus Universiteit, Rotterdam), Loredana Guerrieri (Osservatorio Di Genere, Istituto Storico Della Resistenza, Macerata, Italy), Matthias Bernt (Leibniz Institute for Regional Development and Structural Planning, Leipzig)

10:00 AM - 11:40 AM – Participants: Linus Owens (Middlebury College, Vermont), Nathan Eisenstadt (Bristol University), Giovanni Piazza with Valentina Genovese (University of Catania), Alessia Marini (University of Rome, La Sapienza), Matthias Bernt

2:40 PM - 2:20 PM – Participants:Elisabeth Lorenzi (UNED Universidad Nacional de Educación a Distancia), Amy Starecheski (CUNY City University of New York, Graduate Center, New York), Thomas Aguilera (Sciences Po, Paris), Andrea Aureli (St. John's University, Rome), Matthias Bernt

2:40 PM - 4:20 PM Panel session; Participants: Justus Uitermark (Erasmus University, Rotterdam); Maria Rodó de Zárate (UAB Universitat Autònoma de Barcelona); Giovanni Piazza; Miguel A. Martinez; Thomas Aguilera; Amy Starecheski; Hans Pruijt; Andrea Aureli; Eliot Tretter (University of Texas, Austin)

4:40 PM - 6:20 – Mark Purcell (University of Washington, Seattle); Eli Meyerhoff (University of Minnesota); Pierpaolo Mudu; Lucy Finchett-Maddock; Nathan Eisenstadt; Alessia Marini; Loredana Guerrieri; Elisabeth Lorenzi; Salvatore Engel-DiMauro (SUNY State University of New York, New Paltz)

4. Saturday, February 25th – SQEK internal meeting 9am-12pm – City University of New York, Graduate Center student lounge, 34th St. & 5th Ave., 5th floor (tentatively confirmed)

5. Saturday, February 25th, afternoon/evening – Public presentation: “Squatting in Europe: Prospects and Perspectives” (Living Theatre, 21 Clinton St half a block below Houston Street, 5-7pm; ends on the dot of 7pm)
Public presentation by members of the Squatting Europe Collective (SQEK)
“Squatting in Europe: Prospects and Perspectives”
A roundtable with the members of SQEK
Generations of activists have participated in occupations of vacant buildings in Europe, beginning in the 1970s. The best known early success was the famous “free city” of Christiania in an abandoned military base in Copenhagen. By now nearly every major city in Europe has experienced some version of politicized squatting. Often this takes the form of the social center, occupations of large buildings which are organized to provide cultural, political and social services, usually for free.
For the first time ever, a group of activist researchers from the European squatting movement are gathering in New York City. They will make public appearances to speak about the decades-old movement of squatting and building occupations in their respective countries.
The tradition of political squatting is moving from the shadows into the light. With the world-wide rise of the Occupy movement, the deep reservoir of experience within the movements of political squatting have become suddenly significant.
Confirmed participants in a roundtable public presentation are: Miguel Martinez, Elisabeth Lorenzi (Madrid, Spain), Hans Pruijt (Rotterdam, Netherlands), Gianni Piazza (Sicily), Eliseo Fucolti (Rome, Italy), Thomas Aguilera (Paris, France), Lucy Finchett-Maddock (United Kingdom), Lynn Owens, Tina Steiger (Copenhagen/USA), Alan W. Moore (Madrid/USA)

6. Sunday, February 26th – Public meetings with activists
noon-4pm – brunch and afternoon session at 16 Beaver Group, 16 Beaver St., Wall St. area (tentatively confirmed)
7pm – Catholic Worker auditorium (55 East Third St.) – a round table, “talking turkey” with activists of O4O (Organizing for Occupation)

7. Monday, February 27th – meetings with activists (to be scheduled)
6:30pm-8:30p – Public discussion at CUNY Graduate Center, northeast corner 34th St. & 5th Ave. – Room C201 (“concourse” level, i.e. basement; capacity 40)

8. SQEK “Living Library” at Interference Archive, Brooklyn, continuing throughout the weekend
131 8th St. #4. Brooklyn, NY 11215 (Gowanus) 2 blocks from the F/G/R trains (4th ave. and 9th st.)

3. AAG session description

Association of American Geographers Annual Meeting 2012 // Friday, 24 February, 2012
“Squatting and Social Centers: Resistance and Production of Critical Spaces” (5 sessions, 8am-6:20pm)

The aim of this session is to bring together different perspectives concerned with the experience of squatting as practice of resistance and space of political engagement. Specifically, the session will focus upon, and solicit papers on five main themes:

1) Long and medium term structural factors that make squatting possible (or constrain it)
2) Analysis of “conflicts” and “dynamics.”
3) Social Centers/Squats’ networks, politics and culture
4) Empirical case-studies and comparative perspectives to squatting
5) Novel theoretical, cross-disciplinary and empirical approaches for the study of squatting

Several questions are relevant and worth discussing:
- what different kinds of experiences of “political” squatting exist?
- what kind of political, or post-political, labels meaningfully describe coalitions and solidarity between social networks resisting various forms of neoliberalism?
- how can academics facilitating such spaces?
- what kind of alliance can be built between squatters and political parties, trade unions, environmental activists, peasant movements?
- how is the LGBT movement involved with squatting?
- how do legalization and institutionalization affect squatting?
- are social centers utopic? heterotopic? or...
- how do modalities like Critical Mass, music and art events and demonstrations function in social centers?
- what is the relation between the physical space of the social center, and the cyberspace of the hacklab?
- what are the relations between squatting, community gardens and alternative systems of food production?

Anticipated Attendance: 50 // Sponsorships: Socialist and Critical Geography Specialty Group
Political Geography Specialty Group

(Photo from http://notanalternative.com)

A Center, Yes, but What Kind of Social?

I've been worried about Tabacalera for a while now. That's the giant former royal tobacco factory that has become the biggest social center in Madrid, and probably all Spain. It was never an okupa, or occupied, squatted space, but Tabacalera is run in much the same way as many of the larger occupied social centers – CSOA's, or self-organized occupied social centers – with self-regulating workshops and activities, an assembly, and various committees to take care of the necessary tasks of running a big building.
Tabacalera however has an internal conflict for a while now, and it does not seem to be getting very much better. The center was recently closed for cleaning and repairs. The centerpiece of the weekend was a “day of reflection,” when new guidelines for managing the place were presented by the committees which had drafted them. One of the ateliers, the Templo Afro, was not happy. Their projects have been much curtailed, disciplined and interfered with by the management. I talked with a very aggrieved Templo African during the day of reflection, and shortly afterwards received a lengthy bill of particulars outlining just how the group felt they had been mistreated.
This notion of a despotic management mystifies me, since Tabacalera, like all social centers, is committed to horizontality. But it is taken as an evident fact by Templo Afro partisans. The place is run by a junta. Tabacalera of course has a contract with the state which spells out many obligations that the management – however “they” might feel about things – must discharge. There have been complaints about the behavior of Templo Afro party-goers... I know I don't have the whole story even by half.
The relation of the social centers – the crown jewels of the European political squatting movement – and the oppressed immigrant communities of the cities in which they are found is very important. These places are critical informal integrators for people of color into what are, after all, insular and nationalistic white European cultures. Of course there are all sorts of government programs, and private foundations at work, but – really. Where do people have agency? Where can they determine more or less for themselves how to do things?
Last night I returned to Seco (cs-seco.org). It's a CSA – that is, a self-organized social center, not in occupation, but legalized. It's on the very edge of Madrid center, down along a highway surrounded by immense housing blocks. I'd been there years before, at the start of my “House Magic” investigations.* But Seco isn't into art. Their walls are almost entirely bare, and a few years ago that bugged me. I stuck with the more cultural of the social centers in Madrid, and Tabacalera is the most cultural of them all. In fact, so much so that politics are more or less under the table there. But because of the problems Tabacalera is having, I decided I needed to go back to Seco and get an opinion. The folks I had met there before suggested I go on Thursday evening, the regular social hour. But this night was a special dinner, cooked by the Senegalese participants of Seco for all the volunteers, a dinner in honor of the birthday of the Prophet.
I chatted with a couple of gals before the sit-down, explaining my project – my Spanish is crummy, but compared to my last visit, I'm fluent. I talked about the problems at Tabacalera. “It's just too big,” said one. “They can't have intimacy with anybody there.” Another said it sounds like badly need a mediation. Then we sat down to a wonderful economical meal – Senegalese cous-cous with a few chunks of curried chicken hidden beneath a cabbage leaf. A man darted between diners pouring condensed milk over each plate. The chef offered me a drink of “African wine,” a juice – non-alcoholic, of course – which goes with this food and would settle the stomach. The meal was unexpected and delightful. The camaraderie between the Seco folks was lovely to see.
But that's what they do at Seco. They are committed to immigrant rights, teaching Spanish, providing legal services. “At Seco they have a program,” said the Templo Afro guy at Tabacalera. And here the culture is food, not art.
This month SQEK – the Squatting Europe Kollective – begins a research project with a meeting in Madrid. I'm going to participate in that, and through it I expect to get a lot more fine-grained in my understanding of just what's going on here within and between the numerous and diverse social centers and occupations.

Photo: Seco in 2005, before they got legal, posted at habitat.aq.upm.es/boletin/n40/i1ajfer.html.

* That's what this blog is about, in case it's been forgotten – my life running the “House Magic: Bureau of Foreign Correspondence” information project of European squats and occupations. See:

Letter from friends in Oakland

A letter from some friends in Oakland regarding the Jan. 28th events:
Let us start by apologizing; that our words may be incoherent, our thoughts scattered and our tone overly emotional. Forgive us, because the ringing in our ear continues to interrupt our thinking, because our eyes are bleary and we’re weighed upon by the anxiety and trauma of our injuries and the imprisonment of the ones we love. As most of you are well-aware: after a full day and night of street battles in Oakland, we were defeated in our efforts to occupy a large building for the purposes of establishing an social center. We’re writing, in part, to correct the inaccuracies and mystifications spewed by the scum Media. But more so as to convey the intensity and the urgency of the situation in Oakland to comrades abroad. To an extent, this is an impossible task. Video footage and mere words must inevitably fail at conveying the ineffable collective experiences of the past twenty-four hours. But as always, here goes.
Yesterday was one of the most intense days of our lives. We say this without hyperbole or bravado. The terror in the streets of Miami or St. Paul, the power in the streets of Pittsburgh or Oakland’s autumn; yesterday’s affect met or superseded each of these. The events of yesterday confronted us as a series of intensely beautiful and yet terrible moments.
An abbreviated sequence:
Beautiful words are delivered at Oscar Grant Plaza, urging us to cultivate our hatred for capitalism. Hundreds leave the plaza and quickly become thousands. The police attempt to seize the sound truck, but it is rescued by the swarming crowd. We turn towards our destination and are blocked. We turn another way and are blocked once more. We flood through the Laney campus and emerge to find that we’ve been headed off again. We make the next logical move and somehow the police don’t anticipate it. We’re closer to the building, now surrounded by fences and armed swine. We tear at the fences, downing them in some spots. The police begin their first barrage of gas and smoke. The initial fright passes. Calmly, we approach from another angle.
The pigs set their line on Oak. To our left, the museum; to our right, an apartment complex. Shields and reinforced barricades to the front; we push forwards. They launch flash bangs and bean bags and gas. We respond with rocks and flares and bottles. The shields move forward. Another volley from the swine. The shields deflect most of the projectiles. We crouch, wait, then push forward all together. They come at us again and again. We hurl their shit, our shit, and whatever we can find back at them. Some of us are hit by rubber bullets, others are burned by flashbang grenades. We see cops fall under the weight of perfectly-arced stones For what feels like an eternity, we exchange throws and shield one another. Nothing has felt like this before. Lovely souls in the apartment building hand pitchers of waters from their windows to cleanse our eyes. We’ll take a moment here to express our gratitude for the unprecedented bravery and finesse with which the shield-carrying strangers carried out their task. We retreat to the plaza, carrying and being carried by one another.
We re-group, scheme, and a thousand deep, set out an hour later. Failing to get into our second option, we march onwards towards a third. The police spring their trap: attempting to kettle us in the park alongside the 19th and Broadway lot that we’d previously occupied. Terror sets in; the’ve reinforced each of their lines. They start gassing again. More projectiles, our push is repelled. The intelligence of the crowd advances quickly. Tendrils of the crowd go after the fences. In an inversion of the moment where we first occupied this lot, the fences are downed to provide an escape route. We won’t try to explain the joy of a thousand wild-ones running full speed across the lot, downing the second line of fencing and spilling out into the freedom of the street. More of the cat and mouse. In front of the YMCA, they spring another kettle. This time they’re deeper and we have no flimsy fencing to push through. Their lines are deep. A few dozen act quickly to climb a nearby gate, jumping dangerously to the hard pavement below. Past the gate, the cluster of escapees find a row of several unguarded OPD vans: you can imagine what happened next. A complicit YMCA employee throws opens the door. Countless escape into the building and out the exits. The police become aware of both escape routes and begin attacking and trampling those who try but fail to get out. Those remaining in the kettle are further brutalized and resign to their arrest.
A few hundred keep going. Vengeance time. People break into city hall. Everything that can be trashed is trashed. Files thrown everywhere, computers get it too, windows smashed out. The american flags are brought outside and ceremoniously set to fire. A march to the jail, lots of graffiti, a news van gets wrecked, jail gates damaged. The pigs respond with fury. Wantonly beating, pushing, shooting whomever crosses their path. Many who escaped earlier kettles are had by snatch squads. Downtown reveals itself to be a fucking warzone. Those who are still flee to empty houses and loving arms.
A war-machine must intrinsically be also a machine of care. As we write, hundreds of our comrades remain behind bars. Countless others are wounded and traumatized. We’ve spent the last night literally stitching one another together and assuring each other that things will be okay. We still can’t find a lot of people in the system, rumors abound, some have been released, others held on serious charges and have bail set. This care-machine is as much of what we name the Oakland Commune as the encampment or the street fighting. We still can’t count the comrades we can’t find on all our hands combined.
We move through the sunny morning and the illusion of social peace has descended back upon Oakland. And yet everywhere is the evidence of what transpired. City workers struggle to fix their pathetic fences. Boards are affixed to the windows of city hall and to nearby banks (some to hide damage, others simply to hide behind). Power washer try to clear away the charred remains of the stupid flag. One literally cannot look anywhere along broadway without seeing graffiti defaming the police or hyping our teams (anarchy, nortes, the commune, even juggalos). A discerning eye can still find the remnants of teargas canisters and flashbang residue. At the coffeeshops and delis, friends and acquaintances find one another and share updates about who has been hurt and who has been had. Our wounds already begin to heal into what will eventually be scars or ridiculous disfigurements. We hope our lovers will forgive such ugliness, or can come to look at them as little instances of unique beauty. As our adrenaline fades and we each find moments of solitude, we are each hit by the gravity of the situation.
Having failed to take a building, our search continues. We continue to find the perfect combination of trust, planning, intensity and action that can make our struggle into a permanent presence. The commune has and will continue to slip out of time, interrupting the deadliness and horror of the day to day function of society. Threads of the commune continue uninterrupted as the relationships and affinity build over the past months. An insurrectionary process is the one that emboldens these relationships and multiplies the frequency with which the commune emerges to interrupt the empty forward-thrust of capitalist history. To push this process forward, our task is to continue the ceaseless experimentation and imagination which could illuminate different strategies and pathways beyond the current limits of the struggle. Sometimes to forget, sometimes to remember.
We’ll conclude with a plea to our friends throughout the country and across borders. You must absolutely not view the events here as a sequence that is separate from your own life. Between the beautiful and spectacular moments in the Bay, you’ll discover the same alienation and exploitation that characterizes your own situation. Please do not consume the images from the Bay as you would the images of overseas rioting or as a netflix subscription. Our hell is yours, and so too is our struggle.
And so please… if you love us as we believe you do, prove it. We wish so desperately that you were with us in body, but we know most of you cannot be. Spread the commune to your own locales. Ten cities have already announced their intentions to hold solidarity demonstrations tonight. Join them, call for your own. If you aren’t plugged into enough of a social force to do so, then find your own ways of demonstrating. With your friends or even alone: smash, attack, expropriate, blockade occupy. Do anything in your power to spread the prevalence and the perversity of our interruption.
for a prolonged conflict; for a permanent presence; for the commune;
some friends in Oakland. [at from guerrillanews.wordpress.com/2012/01/29/oakland-commune-move-in-day/ See also Brandon Jourdan and Marianne Maeckelbergh's documentary at http://takethesquare.net/2012/01/23/the-oakland-commune-documentary/ ] Photo by Dave Id, at indybay.org.

"Squat" or "Occupy"? An answer from Madrid is heard in Copenhagen

Made it to Copenhagen for the SQEK conference (SQuatting Europe Kollective). We all stayed in collective houses, and met at the Candy Factory (Bolsjefabrikken) thanks to our hosts' careful arrangements. (I was at Molevitten, which Google says means “shebang”!) The last days we toured squat-like artists' projects. One big question last week was, what is the relation between squatting and occupying? Miguel Martinez tried to answer for Madrid. He had arrived in Copenhagen early, and gave his paper to an academic gathering at the University of Copenhagen. Since this will doubtless interest the academic readers of this blog, I reproduce his abstract below. My notes on the conference will appear in a subsequent post. (The raw notes are posted already on the “House Magic: Bureau of Foreign Correspondence” website.)
“Cumulative Chains of Activist Exchanges: the Occupation of Squares and the Squatting of Buildings,” abstract of a paper by Miguel A. Martínez (Universidad Complutense de Madrid) and Ángela García (Universidad Complutense de Madrid) The M15 [May 15th, 2011] movement in Spain (Taibo 2011) has responded to the financial crisis and the neoliberal policies [of the Spanish government] (López and Rodríguez 2011) with a sudden and profound social mobilisation during seven months (May-December 2011). While it is based on previous movements (alter-global 1994-2002, anti-war 2003, anti-conservative government M14 2004, and pro-housing 2006-2010), this is the first time that a precarious multitude (Mudu 2009) takes the squares, the streets and the neighbourhoods for such a long lasting period, through an innovative autonomous organisation and with a transnational scope (Tarrow 2005).
This paper focuses on the convergence experienced by the squatters' movement (Adell et al. 2004, Domínguez et al. 2010) and the M15 movement. We will describe first how and why squatters joined the M15 movement. Then we will provide evidence about the utilitarian role that already existed squatted social centres played in the M15 movement. Finally, after the camps were evicted, an explosion of new squats took place due to the initiatives of new activists of the M15 movement.
Our explanation of this process of convergence rests mainly in the 'cumulative chains of activist exchanges' since the three mentioned aspects of the process reinforced each other. The structural equivalence of the occupied camps and the squatted social centres (in terms of assemblies, self-management and social disobedience), sparked the mutual collaboration. Camps also turned into strategic ends (examples of direct democracy: Graeber 2011, Taibo 2011) of the M15 movement beyond its original function as a powerful repertoire of protest (Marcuse 2011), in a similar mood as squatted social centres tend to be performed (Pruijt 2003). Squatting gained legitimacy within the M15 movement due to the initial collaboration as well as to the increasing success of the campaign Stop Foreclosures. The M15 movement encouraged new activists to self-organise in many different groups: some of them went to work in preexisting squatted social centres while some others started to squat houses and social centres. On the one hand, this mixture slightly reduced the radical and anti-systemic discourse of squatting. On the other, the anti-speculation discourse was incorporated into an anti-crisis one where squatting was justified by the extreme needs of increasing numbers of the population.
The impressive wave of new squats opened between September and November, 2011, also took advantage of political opportunity structures (McAdam 2001, Meyer 2004): low level of repression and temporary divide (and de-legitimation) of power elites around the [eve of the national elections] (November 20th), in particular. Since January 2011 the international context of European and North African uprisings (and political and economic crisis as well) had an effect of demonstration and contamination to which internet networks contributed with instant and plural communication. This communicative environment was also developed by the M15 movement through their own cybernetic means and platforms thus allowing the new mobilised multitude to frame the continuous grievances that emerged during these seven months (repression, evictions, cuts in public services, reform of the Constitution in order to pay national debts, etc.). The camps, the popular assemblies and the squats had the virtue of getting people in touch regularly, so that the self-organisation and agency of groups had a reliable socio-spatial ground in which urban life based on collective and private consumption (Castells 1983, Nicholls 2010) was challenged by a hybrid of urban and macro-political movement.
The empirical information for this research comes from our own participant observation in most of the events of this period in the city of Madrid, but we also analysed media documents, alternative media news and messages which were spread through Internet platforms (weblogs, Facebook, Twitter and Youtube). The main source in order to [context] and contrast our data, were 21 semi-structured interviews that we [conducted with] squatters and M15 activists.
Adell, Ramón; Martínez, Miguel (eds.) ¿Dónde están las llaves? El movimiento okupa: prácticas y contextos sociales. Madrid: La Catarata.
Castells, Manuel (1983) The City and the Grassroots. A Cross-Cultural Theory of Urban Social Movements. Berkeley: University of California Press.
Domínguez, Mario; Martínez, Miguel; Lorenzi, Elísabeth (2010) Okupaciones en movimiento. Derivas, estrategias y prácticas. Madrid: Tierra de Nadie.
Graeber, David (2011) Occupy and Anarchism's Gift of Democracy. [http://www.guardian.co.uk/commentisfree/cifamerica/2011/nov/15/occupy-anarchism-gift-democracy?newsfeed=true]
López, Isidro; Rodríguez, Emanuel (2011) The Spanish Model. New Left Review 69.
Marcuse, Peter (2011) The purpose of the Occupation Movement and the danger of fetishizing space. [http://pmarcuse.wordpress.com/2011/11/15/the-purpose-of-the-occupation-movement-and-the-danger-of-fetishizing-space/]
Mcadam Dough; Tarrow Sidney; Tilly Charles (2001) Dynamics of Contention. Cambridge: Cambridge University Press.
Meyer, David S. (2004) Protest and Political Opportunities. Annual Review of Sociology 30:125–45.
Mudu, Pierpaolo (2009) Where is Hardt and Negri's Multitude? Real Networks in Open Spaces. ACME: An International E-Journal for Critical Geographies 8(2), 211-244.
Nicholls, Walter J. (2010) The Los Angeles School: Difference, Politics, City. International Journal of Urban and Regional Research 35-1, 189-206.
Pruijt, Hans (2003) Is the institutionalisation of urban movements inevitable? A comparison of the opportunities for sustained squatting in New York City and Amsterdam. International Journal of Urban and Regional Research 27, 133-157.
Taibo, Carlos (2011) El 15-M en sesenta preguntas. Madrid: Los libros de la Catarata.
Tarrow, Sidney (2005) The New Transnational Activism. New York: Cambridge University.

"From Israel to Essex: Travellers not welcome...

Traditionally nomadic communities face state-led discrimination and violent attempts to abolish their way of life."
I don't reblog hardly ever, but this exception proves the rule. A horrible story from Ireland and Israel, of people losing the homes to which they are entitled... From Al Jazeera English.
(Getty/Gallo image from Al Jazeera website. Photographer not credited.)

SQEK Conference in Copenhagen, December 4-6, 2011

This post concerns the The Squatting Europe Collective (SQEK) 3rd Conference, and includes 1) a text on free spaces of Copenhagen sent by our hosts, and 2) the agenda of the conference itself.
1st – Some spaces of autonomy in contemporary Copenhagen, written by Our Hosts
"Spaces of autonomy, or as many call them free spaces are abundant throughout the city of Copenhagen, the most notorious being Freetown Christiania which was a former military site which was squatted in 1971. Throughout the 1980s and early 90s autonomous movements were strong, visible and active throughout the entire city, most notably in the former working class neighborhood of Nørrebro. But since the 1992 police shooting during the anti-European Union protests, the autonomous movement has dis-integrated for the most part (Mikkelsen, Flemming, et al. 2001).
"With the violent demolition of the notorious Ungdomshuset (Youth House) at Jagtvej 69 in 2007, the commune had controlled or gotten rid of many vibrant spaces of autonomy throughout Nørrebro. The commune ceded a new house to the radical youth in Nord-Vest effectively evicting their activities to the periphery of the inner city. Although the new Ungdomshuset remains a vibrant space for radical culture, such as underground music, performances, workshops and discussions, it does not compare to the former historically laden inner-Nørrebro location, where the likes of Rosa Luxembourg spoke.
"One free space which survived the neoliberal governement of the past decade, is Folkets Hus (People’s House) along Folkets Park located at Stengade 50. This is a self-managed free space since it was squatted in 1971. As a meeting space for support parties, a weekly people's kitchen, cafe and bike workshop, it persists as an outlet and service for radical culture and the local neighborhood.
"Nonethless, the demolition of Ungdomshuset 69 left a void in Nørrebro for radical, alternative and underground culture. Within this context, a collective of politically minded artists, craftsmen and students appropriated (with permission from the owner) a former Candy Factory built by Arne Jacobsen at Glentevej in Nørrebro. By hosting workshops, concerts, exhibits and fostering the emerging pirate party/TAZ movement , the space became a vibrant institution. Today, Bolsjefabrikken has relocated to the site of a former plumbing factory in the same neighborhood at Lærkevej 11, where three buildings house various workshops, cinema, kitchen, gallery, and cafe.
"The second Bolsjefabrikken is located along the railway tracks on the edge of the Østerbro neighborhood. These buildings are owned by the commune, and were ceded for self-management at a symbolic rent of 250 DKK per month. The space has been self-managed since the 2009 KlimaForum, when it became a space for housing over 2,000 climate justice activists.
"Within the context of contemporary spaces of autonomy, we hope that the discussions, experiences and insights derived during this conference will help keep the movement globally connected and locally active.
"We hope you enjoy the third Squatting in Europe Conference with us in Copenhagen!
Best, Ask, Malte, Tina H, Tina S"

(some) Free Spaces in Copenhagen

1. Folkets Hus (People’s House)
Stengade 50
2200 Copenhagen Nørrebro
info : www.folketshus.dk/


2. Bolsjefabrikken
Lærkevej 11
2400 Copenhagen Nord-Vest
info: www.bolsjefabrikken.com
contact: info@bolsjefabrikken.com

3. Bolsjefabrikken Ragnhildgade
Ragnhildgade 1, bygning 3
2100 København Østerbro
contact : webmaster@bolsjefabrikken.com

3. Ungdomshuset
Dortheavej 61
2400 Copenhagen Nord-Vest
info: http://www.ungeren.dk/
contact : dortheavej61@gmail.com

4. K22 :: Kollektiv 22
Nørrebrogade 22.2
2200 Copenhagen Nørrebro
(black gate next to King of Kebab. Doorbell : Lett, Steiger, Voetmann)
contact : Tina +45 527 500 70

5. Freetown Christiania.
Christianshavn, Copenhagen Inner City
Info : Experience it, to believe it.

2nd – The Squatting Europe Collective (SQEK) 3rd Conference is set for December 4-6, 2011 at Folkets Hus, Copenhagen, Stengade 50, Nørrebro. Here is the program so far:
Sunday December 4, 2011 is the morning session, 10.oo – 12.oo, an internal SQEK Meeting to talk business and have breakfast. Then begin the public sessions...
12.oo – 13.oo
Lunch at Folkets Hus
Presentations
13.oo – 14.oo
Miguel :: “Squatting and the 15M movement / #spanishrevolution”
14.oo – 15.oo
Femke :: “Cracking the participation creed: The squat-mosque as an inspiration for intercultural self-organization”
15.oo – 15.3o
Break!
Presentations
15.3o – 16.3o
Armin :: “Between Intervention and Radical ‘Free Spaces’: Squatter Movements at the Beginning of the Neoliberal City”
16.3o – 17.3o
Joost :: “Defining what is open: Squatting as the problematic practice of recommodifying urban space in negotiation
towards audiences and the self”
17.3o – 18.3o
Anna :: “Evict Us and We Multiply! Protest Camps and the Politics of Eviction"
Food!
19.oo
Dinner1 [for SQEK participants] at K22 ::: Nørrebrogade 22.2 :: doorbell : Lett/Steiger

Monday, December 5, 2011
Presentations
1o.oo – 11.oo
Thomas :: “Squatters are urban planners! Innovative effects of squatting on public policies”
11.oo – 12.oo
Hans :: “Squatting as Balanced Empowerment”
12.oo - 13.oo
Lunch at Folkets Hus
Presentations
13.oo – 14.oo
Alan :: “Circulating Movement Information in the Sphere of Art"
14.oo - 15.oo
Edward: “Theory and practice - activism and the academy”
15.oo – 15.3o
Break!
Presentations
15.3o – 16.3o
Elisabeth :: "Self-research and squat practice"
16.3o – 17.3o
Amantine :: “Gender and squatting: debates about anti-sexism, patriarchy and heteronormativity in Germany"
Food!
18.oo
Dinner at the Bolsjefabrikken (Candy Factory)
Lærkevej 11, Nørrebro
Tuesday, December 6, 2011
Presentations
1o.oo - 12.oo
Internal SQEK Meeting [closed to general public]
Food!
12.oo – 13.oo
Lunch at Folkets Hus
13.oo – 18.oo
Bike Tour and visits of Spaces of Autonomy in Copenhagen
13.3o – 15.oo
Bolsjefabrikken (Candy Factory)
Lærkevej 11, Nørrebro
15.oo – 16.oo
Ungdomshuset
Dortheavej 61, Nord-Vest
16.oo – 17.oo
Bolsjefabrikken Ragnhildgade
Ragnhildgade, Østerbro
Food!
18.oo
Dinner in Freetown Christiania

("Occupy Everywhere" image by William Banzai)

On the Global “Occupy”

This blog has long been concerned with information and issues around occupation. The movement of squatted social centers has been about providing social, political and cultural space in cities where the processes of hyper-capitalism have foreclosed or constrained such possibilities. These occupations have been for the most part tiny islands in the immense oceans of normative life, captained by ultra-left pirate bands. Only now has a global movement bloomed which demands that same kind of space, which occupies it, and resolutely, slowly, determinedly discusses what to do about the systemic failure of the capitalist system to provide for the social welfare.
Visiting in New York before the Occupy Wall Street (OWS) protests began, I biked by the site in the morning and was amazed at the extraordinary police presence for what I assumed would be a small demonstration. Now I see the cops were right. Like small boys whose defensiveness is in proportion to their guilt, they knew what was up. The encampment developed beautifully, roiled by traditional protest marches which set off chanting slogans – but even these worked in well as the marchers returning were greeted with cries of “Welcome home!” The form of OWS developed like the encampments of the 15 May movement (15M) I'd seen in the Puerta del Sol in Madrid – with designated areas to handle all the various necessities, as in a social center. The massive general assemblies of the 15M ran smoothly. All this I assumed was the outcome of decades of experience with big-building occupations by many activists in 15M.
What precisely the 15M owes to the squatting movement is a question which will be addressed by Miguel Martínez at the early December meeting of the SQEK in Amsterdam. But the question of what the Occupy movement owes to squatters is only one of many as the U.S. movement is historicized. The Smithsonian and New-York Historical Society are already scrambling together collections of OWS artifacts. Are other cities' historical societies doing the same? On my travels I saw Occupy encampments in the downtowns of Chicago and Minneapolis this fall, and some time spent on the web can turn up the online evidence of the dozens more around the USA. These are all significant local events in a movement writers for “Dissent” have compared to the populist risings of the 1930s.
Since my return to Madrid, I've been following the U.S. on the web, just as I did with the Tahrir Square uprising in Egypt. That was easily the most exciting webcast of 2011. The international character of the Occupy movement, like the anti-WTO organizing of the '90s and '00s, follows the dust storms of international capital. While the entire scope of this global revolutionary period is too much to wrap one's head around, a September collection of “journalisms” on the 16 Beaver Group website begins to try, comparing U.S., Greece, and Egypt protests and their processes. The U.S. correspondent writes that, like me, “I have to follow from home via this Twitter feed: https://twitter.com/#!/OccupyWallStNYC.” The Twitter feed is tactical, but it also turns up all sorts of great stuff that's been written about the movement, like the Lowndes and Warren text cited above. S/he also watches the OWS live on http://www.livestream.com/globalrevolution, and recommends the live feed of the assembly process.
As web television, the national OWS so far has been a bit of a bore, or to be fair, widely dispersed in eventless streams and various shorts. There is no CNN for this revolution. Still, I liked the Ed David short film “Where Do We Go from Here?”, posted at http://occupywallst.org/ for the one-month anniversary of the NYC occupation. In it, a young woman explains in rejoinder to the mainstream pundits' complaint that OWS has no program, “I have no idea – and that's what's really exciting, not knowing what's going to happen.”
So far as analysis goes, Marxists are weighing in heavily on this movement. After a visit to Occupy London, “Lenin” (Richard Seymour, in the blog “Lenin's Tomb”) points out the “political indeterminacy of the movement thus far,” but concludes that, given their so-far enunciated principles, that “it's a reformism radicalising in the direction of an anti-systemic stance.” For him, “This isn't a revolutionary situation, but merely a punctuating moment in the temporal flow of class struggle.” The identification with Egypt, which Seymour says has been mocked in the English press, emphasizes the internationalism of the movement, and, like OWS, “it identifies the political class rule of the 1% as the key problem; the colonization of the representative state by big capital.”
Brian Holmes writes from Chicago where, true to form, the police are brutalizing the demonstrators (10/17), “Some kid from nowhere who hadn’t made it, a young drunk who wasn’t proud, he told us not to repeat with the people’s mic because he wasn’t clever. But he knew exactly what he wanted to say. It was `dead end, no chance, doors closed, please try somewhere else': what happens when there’s no place for you in the system. It’s strange to feel myself, over fifty years old, with accomplishments and self-discipline and a name that others recognize, reverberated in the speech of this honest kid. What it means to me: dead end for practical idealism, no chance for real cooperation, doors closed to care and solidarity, try somewhere else for your humanity. There’s no place for people like me in this system, that’s how I feel, stripped bare by the crisis like all the rest. It’s because the 1% have blocked all vision of anything beyond what they can grab, and that’s practically everything, the whole cookie.”
While he is leading a seminar at Mess Hall on “Three Crises: 30s–70s–Today,” this egghead captures the populist affect of the movement of encampment on the streets. His story poignantly reminded me of experiences I had as a hitchhiker on the road in the 1970s, another “public space” systematically foreclosed by police (and fear-mongering Hollywood movies) during those years. Holmes' ever-useful blog also reposts the Occupy TVNY video interview of war correspondent Chris Hedges in Times Square, comparing peoples' revolutions in East Germany, former Yugoslavia, Egypt, etc. to what is now happening in the USA. Hedges ends the interview in tears of gratitude...
Slavoj Zizek, in his recent visit to OWS, neatly sideswiped the red-baiting U.S. Media. He said through the “human microphone” – “We are not Communists if Communism means a system which collapsed in 1990. Remember that today those Communists are the most efficient, ruthless Capitalists. In China today, we have Capitalism which is even more dynamic than your American Capitalism, but doesn’t need democracy. Which means when you criticize Capitalism, don’t allow yourself to be blackmailed that you are against democracy. The marriage between democracy and Capitalism is over.”
On this, Marxists and anarchists are agreed. Crimethinc, in their recent letter to the occupiers, write that “Capitalism is not a static way of life but a dynamic process that consumes everything, transforming the world into profit and wreckage. Now that everything has been fed into the fire, the system is collapsing, leaving even its former beneficiaries out in the cold.” And Mike Davis, nothing if not Marxist, embraces direct action strategy in his 10/21 article, writing of the necessity of bodies in space: “Activist self-organization — the crystallization of political will from free discussion — still thrives best in actual urban fora.” Online social media still only preach to the choir – (here I disagree; Facebook also makes converts, and the computer is by far the best revolutionary TV). His prescriptions for evading co-option by normative politics (i.e., the Democratic party) include the following: “continue to democratize and productively occupy public space (i.e. reclaim the Commons). The veteran Bronx activist-historian Mark Naison has proposed a bold plan for converting the derelict and abandoned spaces of New York into survival resources (gardens, campsites, playgrounds) for the unsheltered and unemployed. The Occupy protestors across the country now know what it’s like to be homeless and banned from sleeping in parks or under a tent. All the more reason to break the locks and scale the fences that separate unused space from urgent human needs.” This has always seemed like common sense to me, and it is sweet to read the Great Pessimist advocate for it.
Adam Trowbridge on the Basekamp list comments on Seymour's text, that “The demand to be allowed to exist, together, in space, in real time, all day and night, is incredibly radical and this is perhaps why the media, especially the talking heads, cannot understand what is happening. No one has to explain to the existing homeless that there is something political happening in their lives every day and night. Occupy sites have gone beyond the idea of demanding of power that they be 'allowed', they have simply chosen to begin existing in real space and time, together. I think this goes beyond 'civil disobedience,' although that becomes a necessary part when existing outside a rented or purchased space has been mainly outlawed. We are left with a choice to continue as a customer of a series of private spaces or occupy a site illegally.” Exactly.


//////////////////////
Miguel Martínez' website
http://www.miguelangelmartinez.net/?The-Struggle-for-Social-Autonomy&lang=en

minutes of the Squatting Europe Kollective meetings are at:
https://n-1.cc/pg/groups/91603/squatting-europe-kollective/

"The Smithsonian and New-York Historical Society Race to Preserve Occupy Wall Street's Art and Artifacts"
http://www.artinfo.com/news/story/38922/the-smithsonian-and-new-york-historical-society-race-to-preserve-occupy-wall-streets-art-and-artifacts/

“Occupy Wall Street: A Twenty-First Century Populist Movement?” by Joe Lowndes and Dorian Warren
http://www.dissentmagazine.org/online.php?id=551

“Journalisms -- The Occupation of Wall Street -- Fragments On, From, Inside, Before, Through” (9/11)
http://www.16beavergroup.org/journalisms09.23.11.htm

Lenin (aka Richard Seymour), “Visiting Occupy London” (10/17)
from http://leninology.blogspot.com/2011/10/visiting-occupy-london.html –
reposted to Basekamp discussion list, from whence Adam Trowbridge's comment

Brian Holmes, “Meanwhile, Back in Chicago”
http://brianholmes.wordpress.com/2011/10/17/meanwhile-back-in-chicago/

transcript of Slavoj Zizek on Wall Street
http://www.criticallegalthinking.com/?p=4415#more-4415

Dear Occupiers: A Letter from Anarchists (10/7)
http://www.crimethinc.com/blog/

Mike Davis, "No More Bubble-Gum"
http://lareviewofbooks.org/post/11725867619/no-more-bubble-gum

Basekamp – “Occupy Everything” (only the one event posted here with links)
http://basekamp.com/about/events/occupy-everything


image: “Fight The Vampire Squid” by Molly Crabapple (scientists inform us that these creatures are unfairly maligned; still a cool image!)