Fei chang yi han or So Sorry (Mandarin, English Subtitles, 55 minutes)
As a sequel to Ai Weiwei’s film Lao Ma Ti Hua, the film “So Sorry” shows the beginnings of the tension between Ai Weiwei and the Chinese Government. In Lao Ma Ti Hua, Ai Weiwei travels to Chengdu, China to attend the trial of the civil rights advocate Tan Zuoren, as a witness.
In So Sorry, you see the investigation led by Ai Weiwei studio to identify the students who died during the Sichuan earthquake as a result of corruption and poor building constructions leading to the confrontation between Ai Weiwei and the Chengdu police.
The story of an impossible revolution
We share an important documentary made by the Camara Negra Collective which looks at the Syrian revolution and counterrevolution, giving voices to the grassroots activists who continue to struggle for freedom from tyranny and oppression. In Spanish and Arabic with English subtitles.
“I belong to this revolution that surpasses national borders. I love all revolutions. I love the revolutionaries that understand its meaning, its morals, its aspirations and its vision.”
AntiNote: Early in March 2011, inspired by the images coming from Tunisia and Egypt, around fifteen school children were arrested for writing “The People Want To Topple The Regime” on the walls of their schools. In their beautiful naivete they wrote their names under their messages of hope. The mukhabarat (secret police) broke into the houses of the children and arrested them In the dark of the same night. Among other verbal abuses, the chief of intelligence Atef Najeeb told the parents to forget about their children. The first demonstrations broke out, the first victims of a genocidal regime had to be buried, more protests followed. That is where the uprising started. Out of solidarity, for freedom and justice, self-determination, and personal emancipation.
The Syrian revolution did not follow any blueprints. Nevertheless, and contrary to the constant misrepresentation, it remains a struggle for self-determination, liberty and a breaking point of the fear towards an all-powerful regime.
This is where the Syrian revolution conveys countless lessons for revolutionaries around the world. For us here at Antidote, this is expressed first and foremost in the ongoing discussions between an old, dogmatic “left” that refuses to recognize that it is about to become oblivious and marginal to protests and uprisings, so stubborn that it rejects everything that does not fit its approved textbooks, and a radically decolonized, ideologically emancipated and de-centralized left, which represents a fluid and ongoing project, where theory has to stand the test of its context and its time.
Last but not least, it is in the light of the Syrian struggle that we reflect and recognize our own shackles, our own dictators and regimes, and our own fears. And this is why we express our solidarity with those embracing diversity, supporting struggles, searching for allies, striving to become accomplices, wherever humans rise up and shake off the shackles of fear towards oppressive regimes.
The absence of dignity is the driving force of any revolution, that devotes itself to the desire of acquiring a life worthy of being precisely lived.
Ash-Shab Yurid Isqat en-Nizam!/ The People Want The Fall of The Regime
Website of Camara Negra: http://camaranegra.espivblogs.net/
Tang Shui’en, mainland left-libertarian musician and activist, recounts his path from childhood in 1980s rural Hubei to participation in Wuhan’s pioneering punk scene since the late 1990s, interaction with overseas radicals, and experimentation with independent media and an “autonomous youth center.”
Among the common masses, how many of us are aware of the oppressive forces that push us to society’s margins?
Apart from a small minority, most people – even if at every moment they feel discomfort – are unable to determine the source of this pain. The word “marginal” itself is so abstract that it can only serve as a code of recondite academia and mass media. As the radical Brazilian educator Paulo Freire has shown, the masses are the “object” of development. We do not exist within the active process of naming things, but only within the theories of education and behavior created by our oppressors, which have fostered a “culture of silence” among the people.