From: glevy-AT-pratt.edu
Date: Sat, 6 Jul 1996 07:52:12 -0400 (EDT)
Subject: Re: autovalorization


I'll follow-up Franco's post by attempting to also meet Steve's request to
give a *concrete* example of autovalorization. An important instance,
locally and internationally, might be the squatter (homesteading)
movement. This dynamics of this movement can not be understood entirely in
economic terms, i.e. by an analysis of the shortage of housing for the
poor and high rents. nor can it be understood entirely in terms of
policies by the state, real estate companies, and banks (i.e.
gentrification).

While the above dynamics exist, they are only one side of the picture. The
other side is the conscious development of an alternative community
outside of the control of capital and the state. Taking over abandoned
buildings, nominally (normally) state property, is only one moment in this
process. Another moment is the beginning of the realization that
collective decision-making and solidarity is required (although, there
are, of course, many examples of where this falls far short of the ideal).
Also, this community, for instance, in the East Village/Lower East Side,
develops and re-develops new understandings regarding other social
movements. In composition, it is a diverse crowd -- mostly punks and
runaways who, for the most part, exist outside of the wage relation. Older
activists, yippies, and anarchists are also distinct parts of this
community. Hardly any have jobs, although there are some who are
self-employed. A very small minority even have watches, which they view as
a symbol of oppression (many punks also don't have mirrors for a similar
reason). Food, clothing, and building materials are mostly obtained for
free, frequently through the refined art of "dumpster diving." This is not
merely a necessity, but also reflects a choice and the squatters explain
this as "recycling" and make a conscious connection to environmentalism.

While each squat is autonomous and decides on its own "house rules" and
tactics, there is also a loosely-structured coalition. Again, neither is
ideal and the disagreements among squatters can all too frequently be
abusive or violent.

In the EV/LES, the dynamic of this movement (which to the extent that it
has a dominant ideology, is anarchist) has led this community to not only
make alliances with squatters in other communities (including
internationally) and defend itself from attack (more later), but also to
become part of other struggles. The most notable local struggles that
squatters have embraced include support for peddlers and the homeless and,
of course, opposition to gentrification and police brutality. For a number
of years, the struggle around and for Tompkins Square Park became a focus
for these struggles. The high, or should I say low, point of this struggle
occurred in 1991 with the closing of TSP by former Mayor Dinkins.
Throughout that summer, the neighborhood looked like a police state with
an army of cops in riot gear and there were running battles between the
police (mostly from the infamous 9th Precinct) and the squatters, the
homeless, and their supporters. The closing of "Dinkinsville" (a shanty
town near TSP where many of the homeless retreated after the closing of
TSP) and the (stupid and unnecessary) demolition of the bandshell in TSP
were serious defeats. Another serious defeat occurred in January, '93 (?),
when the residents of the largest squat called "Glass House", located in
an abandoned factory on E 10th St. and Ave. D, were evicted.

This community has, in many other ways, attempted to connect to larger
struggles. Many (especially the former yippies and hippies) are active in
the movement to legalize weed. Although, I should note in passing that
severe alcoholism and drug addiction, especially to coke and heroin, are
severe problems for many squatters and sometimes interfere with effective
organizing (and have even led to the death of a number of well-known
squatter activists). They have also been generally supportive of gay
rights and struggles on behalf of those with HIV (sadly, many squatters
have died  from AIDS in recent years). Also, there have been a number of
meetings, benefits, and demonstrations for other causes (ranging from the
Mohawks in  Canada, where I was arrested once in front of the Canadian
embassy to the UN at Rockefeller Center, to the Zapatistas and Mumia).

This community not only creates a new physical environment, by changing
buildings and blocks and by growing and maintaining gardens, but also
establishes codes of conduct. One such code is that they prefer to settle
matters among themselves directly rather than calling for the assistance
of the cops or the state. Individuals, for instance, who are accused or
rape, theft, or physical assault are "tried" and, if necessary, run the
hell out of the neighborhood. Again, there are both good and bad instances
of this. The concept of affinity groups, I think, is relevant for
understanding squatter organization.

A major confrontation between the city and the squatters occurred last
year. The City, and especially a reactionary local City Council member,
had long wanted to evict a group of squats on E 13th St. There was a court
case challenging the city and in the midst of that case, the city moved to
evict. The squatters had a clue something was about to happened and
mobilized the night before. 300-500 squatters from other buildings and
supporters took over the block the night before. They set up barricades on
both ends of the street, overturned a car, and fortified the squats. What a
site! Rows of punks, mostly young women, linked arms and had an impromtu
metal jam in front of the barricades. To see the determination on their
faces and their solidarity in the face of the upcoming police assault was
very inspiring. In the early morning hours, about 500 riot cops were
brought on the scene. Eventually, the cops evicted the squatters with the
assistance of a *tank*! For many hours, though, the squatter army had
succeeded in keeping this army at bay. Within hours after being evicted,
ironically, a judge ruled that the City had acted improperly and ordered
that the residents of 3 of the 5 evicted squats be allowed to go back into
their homes.

By no means is this movement without its problems or contradictions. Yet,
isn't that the case for all concrete examples of self-valorization?

I'm getting tired, so I'll stop at this point. There is much more that can
and should be said about this movement.

Jerry




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