A Quote by Barbara Deming
After the revolution, it might very well remain necessary to place people where they could not do harm to others. But the one under restraint should be cut off from the rest of society as little as possible.
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My first book, 'Nadirs,' was very important for me. I'll leave its literary worth for others to judge. But its publication in Berlin in 1984 gave me protection. As did the awards it won. The Romanian secret police could no longer treat me and my friends as though we were completely cut off from the rest of the world. And we no longer felt cut off.
I warned that there should be no place on Earth where terrorists can rest and train and practice their deadly skills. I meant it. I said that we would act with others, if possible, and alone if necessary to ensure that terrorists have no sanctuary anywhere. Tonight, we have.
We Marxists believe that a revolution will also take place in other countries. But it will take place only when the revolutionaries in those countries think it possible, or necessary. The export of revolution is nonsense. Every country will make its own revolution if it wants to, and if it does not want to, there will be no revolution.
The key problem is to find out why that sector of society of the past, which I would not hesitate to call capitalist, should have lived as if in a bell jar, cut off from the rest; why was it not able to expand and conquer the whole of society?... [Why was it that] a significant rate of capital formation was possible only in certain sectors and not in the whole market economy of the time?
I could cut my leg off. I could cut my arm off. I could gouge an eye out. I'd still probably survive. But not very well. And that's what we're doing to the oceans. It's the life-support system of this planet. We've been dumping in it. We've been polluting it. We've been destroying it for decades. And we're essentially maiming ourselves.
It’s a revolution. But it’s the sort of revolution that no one will notice. It might get a little shadier. Buildings might function better. You might have less money to earn because your food is all around you and you don’t have any energy costs. Giant amounts of money might be freed up in society so that we can provide for ourselves better. So it’s a revolution. But permaculture is anti-political. There is no room for politicians or administrators or priests. And there are no laws either. The only ethics we obey are: care of the earth, care of people, and reinvestment in those ends.
Fear that I was very different from everyone else. Fear that deep down inside I was a shallow fraud, that after the revolution or after Jesus came down to straighten everything out, everyone from hippies to hard-hats would unfold and blossom into the beautiful people they were while I would remain a gnarled little wart in the corner, oozing bile and giving off putrid smells.
I could cut my leg of; I could cut my arm off. I could gouge my eye out - I'd still probably survive, but not very well, and that's what we're doing to the ocean. It's the life support system of this planet. We've been dumping in it, we've been polluting it, we've been destroying it for decades, and we're essentially maiming ourselves.
No more fiendish punishment could be devised, were such a thing physically possible, than that one should be turned loose in society and remain absolutely unnoticed.
Both for the production on a mass scale of this communist consciousness, and for the success of the cause itself, the alteration of men on a mass scale is necessary, an alteration which can only take place in a practical movement, a revolution; this revolution is necessary, therefore, not only because the ruling class cannot be overthrown in any other way, but also because the class overthrowing it can only in a revolution succeed in ridding itself of all the muck of ages and become fitted to found society anew.
There are those, on the one hand, who hope to achieve the social revolution through the State by preserving and even extending most of its powers to be used for the revolution. And there are those like ourselves who see the State, both in its present form, in its very essence, and in whatever guise it might appear, an obstacle to the social revolution, the greatest hindrance to the birth of a society based on equality and liberty, as well as the historic means designed to prevent this blossoming.
A journalist once asked me what I would like my epitaph to be and I said I think I would like it to be 'He did very little harm'. And that's not easy. Most people seem to me to do a great deal of harm. If I could be remembered as having done very little, that would suit me.
Laws against homosexual behavior should remain on the books, not to be indiscriminately enforced against anyone who happens to be caught violating them, but to be used when necessary to send a clear message that those who flagrantly violate society's regulation of sexual behavior cannot be permitted to remain as acceptable, equal citizens within that society.
Before we snap to judge someone who's done a horrible crime, is it possible that all of us in the worst possible circumstances could be capable of something like that? So it's about not judging people before really considering what the circumstance was and that not all murderers are created equal. We have a tendency in our society to just say murder? Cut and dried. Go away forever. Or maybe you should have the electric chair yourself.
One day you're cut off, at the very start you're cut off and can't go back, the language you learn and the whole business of walking and all the rest is for the sake of the single thought, how to get back again.
In the pre-capitalist world, everyone had a place. It might not have been a very nice place, even maybe a horrible place, but at least they had some place in the spectrum of the society and they had some kind of a right to live in the place. Now that's inconsistent with capitalism, which denies the right to live. You have only the right to remain on the labour market.
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