Mourning our dead—who herself did so much to mourn via her music against the often-murderous violence of the Catholic Church, colonialism, anti-Blackness, patriarchy, fascism, and more—as seen wheatpasted in a bunch of public places around so-called Asheville, NC.

There’s such strength in this image, with eyes so intent on seeing and confronting hard truths, underscoring her own lyric, “I’m proud to be a troublemaker.” And yet there’s a sorrow to this image, to those eyes, that almost unwittingly makes one start replaying other lyrics of hers, tape-loop style, in one’s head: “To say what you feel is to dig your own grave.”

Others have already said this, but it hits me every time I see this outdoor “altar” to Sinéad O’Connor / Shuhada’ Sadaqat: she, like other brave feminist truth tellers and healers, should have been honored in life, not relegated to a social death during life, nor had life made so hard and repeatedly abusive that death came too early.

May her memory spark a blessed revolution.

(photo: black-and-white headshot of Sinéad facing directly at the camera, with eyes wide open and no smile on her face, pasted on a buffed-gray wall)

#ArtOfResistance
#ArtOfRemembrance
#MourningOurDead
#MendingTheWorld

Grief rituals, one could argue, are part of the essential grounding for millennia-old cultures that orient toward far more ecological relations with the whole of this earth, including each other. For loss is part of the seasons of life, which ancient—and yet still here—cultures recognize needs to be honored through ceremony so as to remember what is loved and cherished, and continually reaffirm a duty to love and defend life.

It is little wonder that as colonialism and capitalism, heteropatriarchy and white Christian supremacy, grew into hegemonic death machines over the centuries, they tried to kill off innumerable life-giving rituals and ceremonies that humans passed along over generations to hold each other through transitions. They tried to make people forget that minds and bodies crave—and need—those rituals and ceremonies in order to sustain hearts and spirit. And without heart and spirit, humans become shells of themselves.

It is little wonder, then, that so many humans today, but especially human-made institutions like states and their police, are so hollowed out of heart—of empathy and sociability, solidarity and communal care—they all too easily acquiesce to or participate in killing off life.

It has been a week since Tortuguita was murdered in cold blood by cops within Weelaunee forest, where Tort gave full heart and loving spirit to defending life-giving ecosystems. May their memory be a blessing.

In that week, so many people have, in essence, “sat shiva,” a ritual within Jewishness that is about taking seven days to be with community (whether people or trees) to begin to honor and process loss of a beloved and grief at their murder. Shiva doesn’t mean doing nothing. It is a time to sustain our hearts and spirits.

So it’s remarkable—a testament to Tort as well as the big, amorphous, autonomous, yet interwoven circles of rebels—that this past week has witnessed an outpouring of remembrance that we do indeed need and can revive ancient grief rituals, as precisely the ground that allows us to keep fighting, not merely to #StopCopCity, but to stop all systemic theft of lands and life.

#RebelliousMourning
#MourningOurDead
#FightingLikeHellForTheLiving
#RitualAsResistance
#MendingTheWorld

(photo: sign with words “Weelaunee People’s Park” seen among the trees in October 2022 at @defendATLforest)

Sunday afternoon #FuckThePolice (and their allies) stroll amid signs of fresh snowfall and the fresh fallout of what allegedly was a #StopCopCity vigil for late last evening on the stolen Anishinabeeg lands of so-called Lansing, Michigan.

#MourningOurDead
#RestInPowerTort
#RebelliousMourning
#FightingLikeHellForTheLiving
#ForestsNotFascism

@defendATLforest
@stopcopcity
Atlanta Solidarity Fund

There are no safe spaces. But there are sacred spaces.

At this moment in history, like other particularly brutal epochs, there is no separating that sacredness from the unsafeness.

That’s what this sacrilegious world order has forged over more than five hundred years of conquest, plunder, displacement, genocide, and ecological destruction. Its theft of land and lives, lifeways and ecosystems, has desecrated every corner of the globe.

Yet time and again, those who would defend land and freedom create brave spaces. Meaning despite the risks, often impossibly heavy ones, they find strength in the sacred, aiding them in fighting the good fight and holding them when they must mourn and honor their dead.

Perhaps that braveness, even when we’re afraid, is part of what compels our sacred duty all that much more.

We know what’s at stake, for one: the further loss of sacred places and sacred life. Yet equally, while we defend sacred spaces such as a forest, we know what it feels like to inhabit dignified lives worth living, in common with all living beings, because there is a magic to the sacred. The sacred animates life against their death machines.

Moreover, we understand that in our brave spaces, it is up to us, and only us, to love, care for, and protect each other, to make our spaces ever safer for us all. We know that any sense of safety comes though our love and solidarity, and when we’re lucky, glimpses of the spirit of far better social relations—in right relation with earth.

Brave spaces are most crucial, though, when bad things happen, including our worst nightmares, and our efforts at those “safer spaces” are momentarily shattered. We feel a sacred obligation to grieve the sacredness of what’s been stolen from us, including by making more brave and sacred spaces, like do-it-ourselves vigils, altars, and other tender spaces of remembrance on the dangerous landscape of this violent social system.

May all that is sacred embrace us now, because the big @defendATLforest community is hurting.

May Tortuguita’s memory be a blessing—and spark the blessedly ecological world they fought for.

#RitualAsResistance
#SacredSpaces #BraveSpaces
#MourningOurDead #MendingTheWorld

(photo: resanctified entry—after a cop incursion—into the Weelaunee forest, featuring red-and-black anarchist hearts painted on a pink-painted concrete slab and a #StopCopCity yard sign, as seen in October 2022)

On this fourth night of Chanukah, auspiciously falling on solstice, I thought that by now, the increasing candlelight and promise of increasing daylight would have worked their somatic magic. That I would feel as if I’m on the other side of the darkness of these times, even if only a bit.

Yet I’ve noticed that my body isn’t responding, like it always has before, to the candles. I feel frozen, stuck, not able to offer or take in light.

It’s not just the accumulated trauma of loss and isolation, from and during the pandemic, though it is that too. It’s the shift that seems to have happened from a protofascist USA into, increasingly, everyday fascism. The fascistic horrors didn’t—and still don’t—come at once, but get added one at a time, strategically, like the methodical addition of a Chanukah candle daily, acclimatizing people little by little—until it’s too late to turn back from the conflagration.

So instead of journeying toward the growing light, I can’t stop thinking of anarchistic author Daniel Guérin (1904-88) traveling into what he called “the brown plague”—Nazism—in 1932 and 1933. For those two years, as a young closeted gay man, he wandered around Germany—just prior to and, a year later, just after the seizure of National Socialist power. What he noticed was not geopolitics but rather the minutiae of cultural politics, the stuff of everyday life. He wrote of the little things that added up to the “tragedy unfolding” and people’s “inability to recognize danger,” including because of the “seductive rituals” Nazis employed to win over the populace.

One year he’s staying at youth hostels, likely acting on his sexual desires in a place, Weimar Germany, that was the hub of gay life. The next, many of the same youths he might have comingled with are burning books by the tens of thousands across thirty-four cities, including trashing, looting, and burning the extensive library of Magnus Hirschfeld’s (in)famous, and (in)famously gay, Institute of Sexology.

Those books, once lit, grew quickly into flames that consumed people.

I want to see light this Chanukah. But all I see are ashes.

(photos: my night four candles in my menorah; a sign and me reflected in it at the Tucson Jewish Museum, 2019)

#RitualAsResistance
#MourningOurDead #FightingLikeHellForTheLiving #FreilachHanukkahNotFascism
#TryJewishAnarchismForLife
#AllChanukahsAreBeautiful

It feels pretty special, blessedly so, to be able to do my first in-person talk and schmooze with others about an anthology that I started curating in the “before” times, which “routinely” included lots of book events at many beautiful spots, and finished in the early hellish pandemic days, and was birthed into print as the pandemic began to shift into another “new normal” part of the fascist social fabric. Like so many of us, I’ve been profoundly separated from so much I love these past 2.5+ years, including the delight of bringing the books I do—as labors of love—into the world among others.

But Jewishness, and especially queer anarchist Jewishness, is used to inhabiting liminal spaces, spaces of betweenness. Twilight is the par excellent moment—ecological and one could say trans or nonbinary sacred—that eases us into new months and new years, rituals and holidays, grief and transition. We also have millennia-long experience with separations, both traumatic and joyous, both forced on us and self-determined, whether in diasporic motion or through the separation between Shabbat (25 hours a week of dwelling in the world to come, as ongoing dress rehearsals of sorts) and havdallah, when we move out of the sacred into the mundane until the next Shabbos.

That ancestral legacy offers a palpable resilience, or perhaps fierce fighting spirit to survive, with many contemporary Jewish anarchists feeling affinity for the refrain sung by a village of Jews many moons ago as they were about to be slaughtered: “we will outlive them.”

At many points in this binary, brutal pandemic time of “masked” vs “unmasked,” mutual aid vs abandonment, I didn’t know that I would outlive it. The same may be true for you. Many folks we love didn’t outlive it. And that feels so much truer for so many of us in the days ahead, as fascism increasingly acts out and acts on its transphobia, misogyny, antisemitism, racism …

My Jewish anarchism teaches me so much, crucially right now that joy and sorrow are always intertwined, and that it is our task to not complete the task of mending the world, but not desist from it either.

💖🖤 to @scottbransonblurredwords for setting up this event!

Event description:

Mending the World as Jewish Anarchists

Using the anthology “There Is Nothing So Whole as a Broken Heart” as a jumping-off point, editor/writer Cindy Barukh Milstein will sketch a picture of contemporary Jewish anarchism and then facilitate a conversation. Today’s Jewish anarchists pull from ancestral wisdom, within Judaism/Jewishness and millennia of diasporic rituals and communities (without states). Yet they are also remaking Jewish anarchism, especially via anarcha-feminist and queer+trans practices—cultural, political, and spiritual—building bridges from bittersweet grief to rebellion and joy. Milstein will touch on ways that Jewish anarchism is being utilized in organizing and movements as a weapon against, to name a few, colonialism, capitalism, fascism, and ecocide. Yet they’ll also explore what it means to embrace Jewish anarchism as the ground for communal solidarities that sustain and “mend” us while cultivating visionary forms of liberation—and life—all with the aim of getting better and better at living “the world to come” in the here and now. Whether you’re Jewish or not, an anarchist or not (yet), come share in reflecting on the promise of Jewish anarchism.

Notes: At Oberlin on Friday just before Shabbat begins. To embody our collective care, masks are required at this event—with N95s and KN95s strongly recommended—and we urge everyone to rapid test before coming, and don’t come if sick or COVID positive. There will also be copies of the anthology and other books by Milstein for sale, at a sliding scale (cash or PayPal). Lastly, Milstein encourages everyone to bring along a small offering/memento to place on a temporary grief altar.

#AnarchismOrFascism
#WeMustOutliveThem
#MourningOurDead #MendingTheWorld
#TryAnarchismForLife
#TryJewishAnarchismForLife

Love and solidarity to all those at Club Q last night.

Love and solidarity to all the friends, families, acquaintances, and community members who know and/or knew someone who was at Club Q in Colorado Springs.

Love and solidarity to all my fellow queer and especially trans folks.

Rage and grief and rage over the five beautiful people who didn’t make it out of QClub.

May Their Memory Spark a Blessed Revolution.

#MayTheirMemoryBeABlessing
#MourningOurDead #FightingForTheLiving
#TransgenderDayOfRemembrance
#WeMustLoveAndProtectEachOther
#CommunitySelfDefense #LoveAndRage

(photo: our solidarity with each other—all of those of us that the fascists want to disappear—must be visibly rock-hard solid; as seen in Tio’tia:ke/Montreal this summer)