The Taylor Family Digital Library opened to considerable fanfare, but its study spaces are absurdly busy, noisy and in short supply. The majority of MacKimmie Tower closed, robbing us of a study place of solace. Coupling these concerns with the record enrolment numbers and the bureaucratic hodgepodging of both the su and campus administration, students are realizing that our campus has woefully inadequate study space. However, there is an equally pressing concern that most students haven’t yet considered: the woefully inadequate lack of sex space.
The studying of sexuality and sex in all of its scholarly manifestations is ubiquitous in the fields of academia. But in our university the having of sex and exploring of sexuality have been denied a constructive outlet. This has condemned campus sex and sexuality to secretive trysts and regretful dorm room encounters.
If our school really wants to achieve “excellence” they need to affirm sexuality and create sexual space. Sex space would undoubtedly reduce the amount of pointless and often painful one-night stands that result from the immature sex rituals of ThursDen. If we had sex space students would waste less of their days and nights ogling their fellow students, searching for a human connection or for a fuck. It’s understood that sex is a wonderful option for stress relief. I’m certain most students don’t need the benefits of stress relief explained to them. With less nights and days wasted, with our focus regained and our stress reduced, grades and emotional well-being would improve. Our burden upon services such as the Wellness Centre would certainly be reduced. The practical element of establishing sexual space would be an incredible adventure that only a closed mind would not appreciate. While there is something to be said of clandestine rendezvouses in empty classrooms, sex space would foster a better relationship to sexuality.
Sexuality is an essential aspect of humanness — it expresses itself in a bountiful plurality of beautiful possibilities. However, perhaps resulting from the hyper-sexualized sexist corporate media, sexuality within our campus has, almost entirely, been relegated to the darkest recesses of our school. Sex space is a possible means by which we can reverse this trend. Our university needs to graduate from its immature understanding of sex — a coital convocation that affirms genuine sexual values.
On Saturday Oct. 22, 2011, James Jesso, Evangelos Lambridinos II and I read out our statement “Why we ought to occupy” as a gift to Occupy Calgary (Follow the link or jump back a page to check out the full script of the statement).
A HUGE thanks to Chelsea Pratchett for filming, editing
and uploading this video.
This is an offering to the world, on why we occupy, by James Jesso, Evangelos Lambrinoudis II and myself — autonomous individuals — speaking on our own behalf. This is NOT, in any way shape or form, an official statement from Occupy Calgary itself. Occupy Calgary expresses itself through the myriad of voices that comprise it. It speaks for itself. As participants, occupants, individuals, and authors of this offering, we speak for ourselves. Our offering speaks for itself too.
Occupants of Calgary, of Canada, of the world, this is our offering to you.
We wrote this piece with the help of several other individuals. Thank you immensely.
We have come united as autonomous participants of the occupation of Calgary — in solidarity with the multitude of international occupy movements, and with deep respect to the indigenous lands on which we stand — to create the conditions necessary to give birth, incubate and bring into the public eye a conversation. A conversation that is essential in awakening Canadians to the storm that encircles us all, and realizing our potential for a better world. We are intimately linked to the crises manifesting both home and abroad, and out of apathy or lack of awareness we have failed to responsibly address this for far too long.
We, Occupy Calgary, want change.
We want a Canada that is not looking down the barrel of the same economic rifle that has already fired on the United States. Where the fiat currency with which we currently operate — a currency with a value based solely upon government regulation and law — and the fractional reserve banking system through which it operates, where the required reserves are defined as “nil” by the Bank of Canada Act section 457 (4), are brought to an end. Where the Canadian government is no longer allowed to borrow from Chartered banks money those banks don’t actually have, and where the majority of our taxes are no longer used to pay for the interest accrued on those loans, but are used to fund services that better our quality of life. Where our currency is based on tangibilities, not on illusionary abstractions monopolized upon by greed within a corrupt system.
We want an Alberta that grows its wheat, raises its cattle, cuts its timber and pumps its oil in a manner that is sustainable and to the benefit of the land and to every person, not to the benefit of corporations abroad. Where the debt per capita does not double in the next decade, as it had in the past ten years. Where we are no longer blocked by red tape — created in the interests of corporate monopolization — from exploring and utilizing sustainable alternative sources of energy and methods of resource extraction.
We want an accountable government — one that understands that there are consequences to its actions. A government whose intentions are to progress human welfare, not to seek profit or international prestige.
We want an end to a system that allows political parties to be corrupted by the tens of thousands of millions of dollars given publicly and secretly by corporations as campaign donations every election. Where a wealthy few no longer hold power over our government. Where politicians can no longer obtain sweeping power through just 24 per cent of eligible voters, as our present Conservative majority has done. Where economic power cannot buy political power. Where every single person is given the democratic representation they deserve, not a representation based on mob rule of the majority, wealth, status or connection.
We want a government that is transparent. where senators and supreme court judges are democratically elected not appointed. Where there are no closed doors. Where empathy is the official policy both home and abroad, taking seriously the duty of international amnesty, not furthering global conflicts.
We want to see a justice system that is not based on punishment and revenge, as the Conservative government is presently reinforcing, but is based on principles of restoration. Where no law can be legislated that shall deny us our human dignity or capacity for radical self-governance.
We want a healthcare system based on healing, not on the perpetuation of illness for the sake capital gain.
We want a Canada where the voice of the indigenous peoples — on whose land we occupy — are no longer ignored; rather they are given the dignity, respect, and acknowledgement they deserve. Where we respect the many ways of knowing.
We want a government, society, culture and economy that thrives in its connection to the land we live with. Where we no longer exploit our resources in an unsustainable fashion but respect them for the lifeblood they are. Where we respect sacred geography. Where our food and water-supply is no longer poisoned by corporate profit-seeking and monopolization. Where mono-cropping is a thing of the past and we respect the boundaries of nature and all things within it. Where we no longer trample entire ecosystems. Where our system of exchange no longer embodies the logic of a cancer cell.
We want a media that delivers information honestly, no longer filtering it through the lens of corporate or political agendas.
We want a society and culture that encourages relationships that result less frequently in divorce, as 70,000 do in Canada every year. Where our communities are no longer under the constant threat of fragmentation. Where people are not condemned to the streets because they had no where else to go.
We want to cultivate in our brothers, sisters and most importantly in our children, the power of creativity, curiosity and forward thinking.
We want a world where housing, healthcare and education are universal human rights, and nobody goes hungry.
We are at a pivotal point in time as a species embedded within a living planet. Collectively we are facing the mass extinction of ecological life and of the multitude of cultures that once diversified the globe. It is in the face of this crisis that we are opening our eyes to our vast potential and interconnectedness to one another and to the planet. We are awakening to a self-awareness — long termed enlightenment — that can now be recognized as a universal human capability at this possible turning point in our history.
As technology enables an instant connection to each other and to information, we have begun to evolve out of an obsolete paradigm and into an integral understanding of the universality that exists across humanity’s vast story of cosmologies and cultures. A recognition that redefines our connections to each other into a new paradigm of inclusiveness — where mutual humanity transcends the archaic values that judged on the basis of race, religion, sexual orientation and other facets of who we are, which we are now coming to see are reason for celebration.
We are here to give birth to a system that reflects the human values of compassion and mutual development within and without. The established values of seeking profit above all else, at the sake of not only the resources and integrity of our planet, but also the integrity of our bodies and our communities are outdated and unwanted. We want a world of co-independent communities and not the metropolis of consumption that is devouring the essential human spirit.
We are autonomous people participating in Occupy Calgary. This has been our offering to you. We would like to invite you to join in this conversation.
… [E.L., J.J., R.W., et al.]
On Saturday Oct. 15, 2011, participants of Occupy Calgary hit Banker’s Hall on Stephen Avenue to begin the noble movement. I was given the opportunity to speak following the smudge ceremony that started the event. The following words are the script of the speech itself.
Right now, we are saying to our parliament, to the media, to corporate interests, to the world, that we are here to participate in a conversation of change.
“Our politics caught up with who we are,” were the words of our new premier, Alison Redford, touting her election victory. While it is certainly momentous that a woman has finally come to power here in Alberta, it is incredibly embarrassing to hear politicians and media alike believe and announce that our present politics have in any way, shape or form caught up with who we are. In contrast with Redford’s remark, I find myself sympathetic to sociologist Jean Baudrillard’s astute observation that “today, power itself is an embarrassment and there is no one to assume it truly.”
Our political sphere continues to survive on the fiction that it represents we the people, and not neoliberal interests. In our globalized world held hostage by corporate forces the need to subvert the system and bring about serious and legitimate change has necessarily gone viral. We stand at a juncture in history where through participation in this grand act of enthusiastic emancipation we can become the terminal illness that brings an end to a system that has long propagated massive global injustices.
The Arab Spring, Tahrir Square in Cairo, the acampada in Spain, protests in Greece, London, Iceland and Portugal, the Occupy Wall Street movement, the Occupy movements across America and across Canada, and we here in Calgary are all united in the desire to open up new social, economic and political dialogues, avenues, and opportunities.
When the Arab Spring ignited the stations of politics and media were caught off guard. They struggled to make sense of what was happening, what it meant and what brought it about. Observing the mainstream media sources’ coverage of the events past and event present reveals, on their part, a severe lack of understanding. Only three days ago the Herald ran an article written by Ric Mciver that called this movement a “gang,” the flavor of the month,” “wannabe Barak Obamas” and “Socialists.” Ric Mciver doesn’t want to understand. The world of media and politics have shown themselves to be utterly disgusted and confused by the idea of regular people expressing their autonomy by camping out on public property to participate in an attempt to create an altruistic, alternative space wherein a dialogue for serious change can be conceived and incubated.
When the mainstream media speaks about the Occupy movements you will hear them say “this movement doesn’t know what it wants” … “it has no real plan” … “it has no serious goals.” What we want — our goal — is straightforward: emancipate ourselves, our economy, our society and our politics from the crushing grip of corporate control. Our plan, to echo Naomi Klein, is to allow people to speak for themselves — rather than having corporations speak for them as they presently do — because we believe that people, when given the opportunity, are smart enough, and capable enough, to make decisions that are the best for them.
Many of our fellow citizens, our brothers and sisters across the province, across this country, often revert to the ‘Canadian’s are calm’ card. You hear platitudes about how easygoing and peaceful we are, as if our very genetics somehow expressed a desire for non-confrontation. This is a mask too easily worn. A mask that blinds us from the very real and pressing concerns that surrounds us all.
Calgary is a colonial outpost of the corporate network in a literal sense.
The ground we stand on right now is Blackfoot land. The Blackfoot people were barriers to the interests of the few and were removed accordingly. And I assure you the injustices did not end there. Crowfoot was a great chief and the Peigan were a people before we assimilated them into roads. In the past few weeks alone, the Harper government has tabled an omnibus crime bill that is determined to enhance the extreme prejudice — the overt racism — contained in Canada’s justice system, where 70 per cent of inmates are aboriginal peoples. To say that Canada, through residential schools, the reserve system and eugenics board, merely has a legacy of racism against its indigenous populations suggests that that racism has been acknowledged and is being corrected as best as possible. Well that is bullshit, brothers and sisters. Racism is as alive as ever here in Canada — aboriginal peoples, having been violently divorced from their lands and their heritage are no longer blockades of the ‘free market’ and make great serf labor for industrial expansion. I implore you to remember that we stand on Native land. Please do not forget it.
Alberta’s economy, while providing many of us a degree of stability, is, in fact, not much of an economy. All of our resources, whether it be oil and gas, wheat, cattle, timber or people –as we too are seen as commodities — are crudely extracted without due care to the environment, are refined for transport, and are sent south to the benefit of the ultra-wealthy abroad. Our natural wealth is exploited by the wealthy. When regular Albertans attempt to speak for themselves and develop legitimate larger industry to their own benefit, and not corporate benefit elsewhere, they are promptly shut down. Borders of supposedly ‘free trade’ conveniently close. Loans are refused on the grounds that our province lacks the real capacity and manpower to develop much beyond primary and secondary industries. The oil refineries, meat and food processors and lumber mills are not in Alberta and are not owned by regular Albertans — we have absolutely not say in any of it. The economic destiny of our province is in the hands of the wealthy who do own those industries, and who extract and exploit our natural wealth at their own leisure and our detriment.
Our brothers and sisters who have camped, are camped and will stay camped in the plazas of Madrid, parks across America and Canada, central squares of Arab cities and the streets of Greece believe that now is the time to start the conversation. Revolutions of the past doomed themselves to the repetition of history through traditional modes of coercion, incomplete methods of representation and a tendency towards violence. We can change that too. The injustices we face — locally and globally — propagated by the behemoth of corporatist hegemony that enshrouds us can be brought to their ends through encouraging, incubating and realizing the conversation around us.
Maybe by gathering here we will give our brothers and sisters who are stuck in that a malaise of mutual indifference the courage to stand up and speak on their own behalf too. Because here we are, peacefully assembled, declaring our autonomy, and creating a space to conceive and incubate the dialogues and opportunities that will give way to the essential changes needed to set our city, our province, our world down a healthier path.
“Our politics caught up with who we are,” were the words of Alberta’s new premier-designate, Alison Redford, touting her election victory. While admittedly it is certainly momentous that a woman has finally come to power, and in such regards Redford’s remark is a fair point, it is incredibly embarrassing to hear politicians and media alike believe and announce that our present politics have in any way, shape or form caught up with who we are. In contrast with Redford’s remark, I find myself sympathetic to sociologist Jean Baudrillard’s astute observation that “today, power itself is an embarrassment and there is no one to assume it truly.”
Our political sphere continues to survive on the fiction that it represents we the people, and not the hegemony of capital. In our globalized world held hostage by corporate forces the need to subvert the system and bring about serious and legitimate change has necessarily gone viral. We stand at a juncture in history where through emancipatory enthusiasm we can become the terminal illness that brings an end to a system that has long propagated massive global injustices.
The Arab Spring, Tahrir Square in Cairo, the acampada in Spain, protests in Greece, London, Iceland and Portugal, the Occupy Wall Street movement and all of the additional Occupy movements are all united in their desire to open up new social, economic and political dialogues and avenues.
In solidarity with the multitude of international movements that have occurred, are ongoing or are yet to come, I urge all Calgarians to stand up on Oct. 15 and show that we too are interested in joining this global conversation of change.
When the self-immolation of Mohamed Bouazizi in Tunisia on Dec. 17, 2010 provided a catalyst for protestors to take to the streets across the Arab world, igniting the Arab Spring, the stations of politics and media were caught off guard. They struggled to make sense of what was happening, what it meant and what brought it about. Watching coverage of these events through mainstream sources reveals that they still don’t truly understand.
Fuelled by an ongoing debt crisis, various austerity measures and an enthusiasm boiling over from the Arab Spring, movements for change have seen their opportunity and have broken out across Europe. The ongoing acampada in Spain, wherein thousands of people have gathered and are continuing to camp in Madrid’s central squares, began on May 15, 2011. The ‘social crisis’ in Greece has continued since May 5, 2010. The London protests held on Mar. 26, 2011 saw upwards of half a million people take to the streets. Early this week on Oct. 2, 2011, some 100,000 people turned up to protest in Portugal. And on Sept. 17, 2011 the Occupy Wall Street initiative got underway, setting up camp in Zucotti ‘Liberty’ park in downtown Manhattan, which continues to grows larger day by day. The “Occupy” movement– inspired by Occupy Wall Street– has already spread to San Francisco, Seattle, Los Angeles, Chicago, Boston, Portland (Maine), Portland (Oregon) and is encouragingly anticipated to further spread to most major cities in the western world, including Calgary on Oct. 15.
In reporting specifically on Occupy Wall Street, major American news sources, in trying to explain what is going on, have assessed the situation as Marxism, Post-Marxism, Communism, Socialism, juvenile behaviour, the beginnings of totalitarianism, lefty-nutcase protesting, a non-serious non-event doomed to disaster and on and on and on. The world of media and politics have shown themselves to be utterly confused and somewhat disgusted by the idea of regular, autonomous people camping out on public property to participate in an attempt to create an altruistic, alternative space wherein a dialogue for serious change can be conceived and incubated. In an honest diagnosis of the present political and media culture, their inability to understand seems directly connected to their total reliance on the corporate system of greed which people, such as myself, hope to bring to an end.
The culture of corporate greed has liquidated values, resources and dignity. It has tied itself inextricably into our social and political institutions and has liquidated their cores. Noam Chomsky, in strong support of the Occupy movement, recently made the following remark:
“Anyone with eyes open knows that the gangsterism of Wall Street– financial institutions generally– has caused severe damage to the people of the United States (and the world), and should also know that it has been doing so increasingly for over 30 years, as their power in the economy has radically increased, and with it their political power. That has set in motion a vicious cycle that has concentrated immense wealth, and with it political power, in a tiny sector of the population, a fraction of 1 per cent, while the rest increasingly become what is sometimes called “a precariat”– seeking to survive in a precarious existence. They also carry out these ugly activities with almost complete impunity– not only too big to fail, but also too big to jail.
The courageous and honourable protests underway in Wall Street should serve to bring this calamity to public attention, and to lead to dedicated efforts to overcome it and set the society on a more healthy course.”
The title of Slovenian philosopher Slavoj Žižek’s most recent major book, Living in the End Times, communicates so much about the state of current society. Our mode of political, social and economic existence has been on a steady decline– just look at our global situation– and it doesn’t take much insight to understand that its end is coming closer and closer. Žižek’s “four riders of the apocalypse” come not in the form of their traditional religious conceptualizations, but as forerunners of the “ecological crisis, the consequences of the biogenetic revolution, imbalances within the system itself . . . and the explosive growth of social divisions and exclusions” that will bring about an end-times for capital’s hegemony.
Each of the global movements that have gotten underway or are about to start face different issues, different problems, and require different solutions. While people such as myself are all connected by our desire to end the injustices of our corporate society, economy and politics, each location faces a unique challenge. Here in Canada we often play the ‘calm’ card. You hear platitudes about how easygoing and peaceful we are as a people, as if our very genetics somehow expressed a desire for non-confrontation. This, however, is a mask easily worn by Canadians, allowing each and every one of us to continually fail in participating as citizens of this nation, and as citizens of this world. We find ourselves in a malaise of mutual indifference.
Furthermore, Calgarians are especially guilty of failing to see their role in the continuing injustices occurring both in our own backyards and on a world-wide scale. The overt racism and exploitation of resources and people by economic and political agendas, the tight grip that capital keeps around our necks, is so often passed over in silence or ignorance by all of us. Calgary is, in many ways, a colonial outpost in the corporate network. So many of those in suits working in our downtown core believe themselves to be autonomous– working in the best interests of themselves, our city, our people. What they are, however, are compradors– the privileged middlemen between our vast natural resources and the corporate exploiters abroad. Our resources are extracted, roughly refined then sent elsewhere (generally south) to the benefit of the ultra-wealthy– exploited like the serfs we are. Corporatist hegemony’s social stranglehold and our tendency to apathy has deluded us, bound us, blinded us from the cruel reality in Alberta.
It is the enthusiasm for emancipation from corporate hegemony that ties our movements together. Our brothers and sisters who have camped, are camped and will stay camped in the plazas of Madrid, parks across America, central squares of Arab capitals and the streets of Greece believe that now is the time to start the conversation. Revolutions of the past doomed themselves to the repetition of history through traditional modes of coercion, incomplete methods of representation and a tendency towards violence. The global injustices we currently face, propogated by the behemoth of capital that enshrouds us, can be brought to their ends through encouraging, incubating and realizing the conversation started by the global movements.
This time that we, as Calgarians, can begin our own version of this conversation that redefines our social space, bringing an end to injustices at home and abroad. As a press release from Jason Devine, an individual assisting the organization of Occupy Calgary put it:
“Occupy Calgary is a movement with no appointed leadership structure. It is an exercise in participatory democracy, where all members discuss, debate, and make decisions. Its decision-making process takes place through consensus and voting . . . While we share many of the issues raised by our sisters and brothers in the u.s. [and abroad], Calgary is a unique place with problems that are specific to it. Participants of Occupy Calgary are already developing a collective critique of our local society and our various demands for change . . . Each movement has something to say.”
It is in the wake of the end-times of corporate greed’s hegemonic control that an emancipatory enthusiasm like we are seeing across the globe can become capable of taking root, starting the essential conversations and creating the opportunities for the changes we need.
Slavoj Žižek — the quick-witted, foul-mouthed philosopher — punctiliously proclaimed “fist-fucking” to be — simply — “Edenic,” and ultimately, under my auspicious observation, Žižek is correct. Anal-fisting, a sexual act whose relatively high level of difficulty to perform with success, foreseeably prompting revulsion in sensitive ears, is the fullest and most intense manifestation of sexual capacity, pleasurability and sexual expression.
Žižek’s insights — contained in his 1997 work The Plague of Fantasies — were predominantly theological-sexual speculations about Adam and Eve before the Fall. However, with a dash of courage, the thrustful arguments made by the Slovenian wit can conveniently be extended into contemporary sexual discourse, especially in respects to homosexuality/homophobia, issues of dominance and control and the powerful symbolic role of the hand as the object of penetration. Anal-fisting is the culmination not of just unquantifiable personal sexual orgasmic experiences, which commonly limits discussions of sexual pleasure, but rather it is the fullest manifestation of the sexual act as it relates to sexual ability, limits, pleasure, expression and symbolic relations and power. But, of course, as one anonymous Montreal author stated, “Why fisting? Why not? We all are constantly searching for higher and more fulfilling planes of sexual pleasure.”
Sexual activity involving anal play, particularly the act of anal-fisting, is seen by a significant majority of present society as being a predominantly perverted homosexual act. In the words of sex-blogger Tristan Taormino, “Most people think anal-fisting is either a gay urban legend or some freakish sexual circus feat.” The present efforts seek to dissolve and move past such judgements, which are themselves the actual perversion. Anal-fisting is not the sole property of any one orientation or partner relationship. Whether performed by a single individual, two men, two women, a man and woman, two people of whatever sexual identity or multiple people of whatever sexual identity, fist-fucking oversteps the demoded hetero/homosexual dichotomy, receiving the entire sexual spectrum much as the ass receives the hand: in a steady, lubricated thrust. As anal-fisting knows no sexual boundaries, it is the crowning jewel of omnisexuality activity — the prime pansexual pleasure.
The next feature in favour of fist-fucking being considered the fullest manifestation — the most ‘Edenic’ expression — of the sexual act is the necessity of Will that is required to succeed in the act itself. The necessity of Will divides into two intertwined points: resistance and overcoming. From a physical standpoint the ass is a highly flexible orifice, more than capable of receiving a fist (hand) into it. The difficulty of the act resides in the psychological determination required to surmount the mind’s own opposition. In Žižek’s words, one is “penetrated in the region in which ‘closure,’ resistance to penetration, is the natural reaction.” The term ‘closure’ as used by Žižek is specially meaningful, as its antonym, ‘opening,’ is reflectant of both what is necessary physically and of the ‘openness’ of Mind required. To relax — akin to a meditation — and overcome the mental difficulties present and accept the fist of one’s partner is to lay down all judgements, physical and psychological, in the pursuit of pleasures oft forbidden to unopened Minds.
One of the most striking properties of fist-fucking is the symbolic role of the hand. As Žižek notes, the hand is “not the phallus (as in ‘normal’ anal intercourse) but the fist (hand), the organ par excellence not of spontaneous pleasure but of instrumental activity . . . What enters me is not the phallus, but a pre-phallic partial object.” The hand, in psychoanalytic terms, cannot be rendered into the receiving subject’s ‘narcissistic illusion of completeness,’ obliterating the phallic-centred desire/dominance ego struggle so characteristic of contemporary sexuality.
Furthermore, anal-fisting requires passivity on the part of the receiver. It is through passivity that anal-fisting transcends homophobic tendencies, extends beyond dominance and control and provides the intense experience of pleasure. Forced to remain passive, especially in a culture whose sexuality still suffers the nightmares of patriarchal dominance, the receiver must overcome their own inhibitions, so often homophobic in nature, in order to succeed in the edenic enjoyment available.
The determination of Will required to quell the tendency towards closure and control. The pre-phallic symbolic nature of the hand as a giver of pleasure. The breaking of restrictive limits so common in sexuality, the understanding of one’s body and of sexuality imbued from the knowledge gained through exploration. The passivity required for receiving and the blurring of sexual-orientation distinctions into pansexual unity all astoundingly announce that anal-fisting is the prime pansexual penetrative pleasure — the fullest manifestation of the sexual act.