Dispersing power : social movements as anti-state forces by Raúl Zibechi

By Raúl Zibechi

“Zibechi is going to Bolivia to profit. Like us, he is going with questions, questions that reach a ways past the borders of Bolivia. How will we swap the realm and create a special one? How can we dispose of capitalism? How can we create a society in response to dignity? what's the function of the kingdom and what are the probabilities of adjusting society via anti-state movements?... an important functional and theoretical questions that experience risen from the struggles in Latin the United States and the realm within the final fifteen years or so.... The booklet is gorgeous, intriguing, stimulating.... Do learn it and likewise provide it your friends.”—John Holloway, from the Foreword

“Raúl Zibechi recounts in remarkable element how dynamic and leading edge Bolivian social routine succeeded in remodeling the rustic. much more inspiring than the sensible exploits, notwithstanding, are the theoretical recommendations of the activities, which Zibechi highlights, giving us new understandings of group, political association, establishment, and a sequence of alternative suggestions very important to modern political thought.”—Michael Hardt, co-author of Empire, Multitude, and Commonwealth

This, Raúl Zibechi's first publication translated into English, is an historic research of social struggles in Bolivia and the different types of group energy instituted by way of that country's indigenous Aymara. Dispersing Power, just like the events it describes, explores new methods of doing politics past the kingdom, gracefully mapping the "how" of revolution, providing invaluable classes to activists and new theoretical frameworks for knowing how social hobbies can and do function independently of state-centered versions for social change.

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Then in the El Carmen market we all grouped together and went there laughing in order to protect us from danger and the criminals. So, we only entered in groups, some came at nine, others at ten and eleven, and the last group at twelve midnight. 40 We are dealing with a population of hundreds of thousands of people arriving in the new city at the same time; homogeneous groups of people settling into inhospitable open fields, without the most basic services. To overcome a difficult situation—whose salient features were isolation, danger, and the social earthquake provoked by the implementation of the neoliberal model—the recently arrived residents come together, make decisions, and work collectively.

48 Thirdly, there is the matter of suffering. This is present in all the stories of El Alto inhabitants, beginning from their arrival in the city, to the way they built their homes and neighborhoods, to the events of September–October 2003. Suffering is a fundamental force for the people of El Alto. The biblical book of Job has a close relationship with the power of the Latin American Indian, born in suffering, the daughter of a pain that cannot be explained. ”49 Urban Communities So far we have mentioned the cohesive elements of the El Alto population, but without going into depth about it, because we believe that when we speak of urbanization or neighborhoods organized in local committees, we are dealing with urban communities.

It so happened that the enormity of the exodus overwhelmed all the previous societal configurations, from the urban layout to the political and social organizations, and across the board through education, health, water, electricity, sewage, and transportation. The urban layout of El Alto is atypical and reveals how the population settled. All that remains of the original pattern of the city are the major exit routes: the Viacha, Oruro, Desaguadero, and Copacabana roads, and the large avenues that lead to these roads.

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