Check out these English Culture images:
English Translation of Subversive Article by Liu Xianbin on the Need for Constitutional Democracy for China
Image by treasuresthouhast
Indicted for subversion for writing essays like these, Liu Xianbin awaits trial in a Suining, Sichuan jail cell. He may be tried as early as the end of August 2010. Here is an English translation of Liu Xianbin’s article on the necessity of China achieving constitutional democracy.
————————–
TRANSLATION
Constitutional Democracy for China: Escaping Eastern Autocracy
by Liu Xianbin
Over the past several thousand years, China has been an autocratic country.This can be attributed to its deeply rooted autocratic culture and the and servile culture derived that grew out of it.
Like other cultures in the world, Chinese culture involved a pursuit of goodness and an aspiration for an ideal society and contained a basic universal value of mankind. Fore example, in the ancient times, the concept of the "whole world being one community" could be found in Chinese culture. The system that a king abdicates and hands over the crown to another person in the times of Emperors Yao, Shun, and Yu was a concrete practice of the concept of the "whole world being one community." To use a common expression, the "whole world being one community" means that the world belongs to the people under heaven. To use a modern term, it means the people are the master of the country. This is the most important thing in the core concept of democracy in modern politics. Later, two major schools of Chinese culture, Confucianism and Taoism, inherited the concept of the "whole world being one community." In their minds, the most ideal rulers were those who were able to implement the concept of the "whole world being one community." Mencius once said: "There is a way to win a kingdom: win the people, and the kingdom is your’s. There is a way to win the people: win their hearts, and the people are won." What Mencius meant is that those who win the hearts of the people can win the kingdom and those who lose the support of the people can lose the kingdom. The idea can also be applied to modern democracy.
Moreover, Pre-Qin Confucian scholars also entertained many ideas which are in line with modern democracy. For example, in the Analects of Confucius, there is a story talking about "Fan Chi asking what constitutes wisdom." In the story, Confucius said: "We should employ the upright and put aside all the crooked. In this way the crooked can be made to be upright." The expression of "employing the upright and putting aside all the crooked" means that it is necessary to select wise and able persons to lead and manage this society. Mencius also said: "We should give honor to men of talents and virtue and employ the able." What he meant is that we should let those people with high moral standard and great capability to administer the country. This idea is completely in line with the goal of modern democracy. In addition, Mencius also severely criticized those autocrats and traitors of the people. He said: "When the prince regards his ministers as his hands and feet, his ministers regard their prince as their belly and heart; when he regards them as his dogs and horses, they regard him as another compatriot; when the prince regards his ministers as the ground or grass to trample upon, then they regard him as an enemy." When the king Xuan of Qi asked him how he considered the matters related to the King Tang of Shang destroying the King Jie of Xia and the King Wu of Zhou destroying the King Zhou of Shang, Mencius said: "He robs a good man is called a robber; he who harms a righteous man is called a barbarian. These robbers and barbarians are outcasts. I have heard of the execution of these two kinds of outcasts, but never the putting a sovereign to death." When these ideas of Mencius was introduced to the West, some say they influenced the French Revolution. Mencius’ ideas do not favor autocrats who want to maintain their rule. Therefore When Emperor Zhu Yuanzhang of the Ming Dynasty read these remarks by Mencius, he was very upset. He went so far as to order the removal of Mencius’ statues from Confucius Temples and personally deleted these remarks. Therefore, democratic idea in a simple form did exist in pre-Qin Confucian thought. These democratic ideas are not totally opposite to modern democratic theories.
Why did Western culture develop a political system of freedom and democracy while China got bogged down deeper and deeper in the mire of despotic dictatorship? I believe that one of the important reasons is that China’s traditional culture only puts forward moral restrictions on the rulers but fails to design corresponding institutional restrictions. China’s traditional culture only hopes that the rulers will carry out on their own initiative the concept of the "whole world being one community" but does not have a corresponding system to ensure that the rulers must carry out the concept of the "whole world being one community." In the minds of Confucian scholars and Taoist scholars, the most ideal rulers are "sages" who know everything and can do anything. The Scripture of Ethics describes how a sage can rule the world. The Analects of Confucius describes how gentlemen can refine their moral character so as to assist the sage to rule the world. Therefore, over the past several thousands years, the concept of "intelligent rulers and virtuous ministers" has always represented the highest ideal of the Chinese people. Undoubtedly, it is reasonable to put forward moral restrictions on the rulers. But this is not enough because moral restrictions are very weak in the face of power. Once the rulers get an absolutely unrestrained power, they might become degenerated and harm the interests of the people for the sake of their selfish desires.
Over the past two thousand years and more, China has been ruled by autocratic sovereigns, true "intelligent rulers and virtuous ministers" were few and far between. Most of them were mediocre and incapable. Some even were tyrants who ruled the country cruelly. They were what Mencius described as autocrats and traitors of the people who were harmful to the country. With regard to these rulers, the Chinese culture has failed to create an institutional check-and-balance mechanism. As a result, these fatuous and self-indulgent rulers and these tyrants were able to do whatever they wanted to do while the people of the country suffered from agonies and hardships. This is a sad story of the Chinese traditional culture. In fact, during the Spring and Autumn Period [ 770-476 BC] and the Period of Warring States [ 475-221 BC] when the Chinese culture enjoyed great development, Confucius, Mencius, Lao Zi, Zhuang Zi, and others should had a clear understanding of the rulers of all states of their times. In their minds, these rulers were not "sages and intelligent rulers" as what they expected and simply could not meet the moral requirements as put forward by Confucius, Mencius, Lao Zi, and Zhuang Zi. Under this situation, Confucius, Mencius, Lao Zi, and Zhuang Zi still did not think about the necessity of institutional restrictions. This is really unfortunate for the Chinese culture.
The Chinese culture’s excessive emphasis on morality originates from the Confucian theory that claims human nature is good. Pre-Qin Confucian scholars believed the nature of a person is good and each person is born with a sense of kindness, a sense of shame, and a sense of shame right and wrong. They believed that people become bad because they are affected by the environment after their birth. Therefore, they believed that people can become a moral person with studies and personal refinement, as Mencius put it: "All men may be Yaos and Shuns." Because of this reason, they pinned their hopes of the realization of the ideal society on the moral refinement of each and every person. They urged people to unswervingly cultivate their moral characters. Particularly, they urged the rulers of the country to become sages or gentlemen with high moral standard through moral cultivation. This is completely different from the idea that human nature is bad as proposed by the Western culture. In Christian culture of the West, a person is considered as imperfect. Even a person with perfect personal character also has an original sin. Therefore, in Christian civilization, a person, however great he is, is considered as a person who is prone to make mistake or commit crimes. Therefore, when he is in power, people naturally will take precautions against him and restrict him. As a result, the theories of freedom, democracy, human rights, and constitutional government naturally emerge.
However, in the Period of Warring States of the Pre-Qin era, Xun Zi already questioned about the theory that claims human nature is good. In addition, he put forward a theory that claims human nature is bad. Later, Legalists [a school of thought in the Spring and Autumn and Warring States Periods, 770-221 BC] put forward various views on the basis of the theory that claims human nature is bad, urging that the rulers must always take precautions against their ministers and subjects and use a complete set of systems to control the thinking and action of their ministers and subjects. However, Legalists made a grave mistake. Instead of applying the theory that claims human nature is bad on the rulers, they put forward a series of proposals to deal with ministers and subjects. Not a single proposal is used to restrict the rulers. Therefore, the theories put forward by Legalists turned out to be an accomplice that helps establish and develop China’s autocratic system. Since the Qin Dynasty, the rulers of successive dynasties in fact have madly clung to the advantages of the theories put forward by Legalists, although they superficially held Confucianism in esteem. This is what is called "exterior Confucianism and interior Legalism." They used beautifully worded Confucian terms to justify the legitimacy of their rule. Meanwhile, they used harsh law and severe punishment proposed by Legalists to suppress the ministers and the people. This is the major characteristic of eastern autocracy.
Therefore, no matter whether they were Confucianists, Taoists, or Legalists, they failed to put forward institutional restrictions on the rulers. This is a major shortcoming of the Chinese culture. In the pre-Qin era, there was still some freedom in Chinese society. Particularly, the class of literati and officialdom still had some rights of freedom. For example, Confucius once said: "A prince should employ his minister according to the rules of propriety; ministers should serve their prince with faithfulness." (Section 19, Ba Yi [eight rows of dancers at sacrifices], the Analects of Confucius) In other words, the loyalty of a subject to his king is conditional, which means that a king must respect his subject. If a king does not respect his subject, his subject has a right not to be loyal to his king. Therefore, when Confucius was elbowed out by others, he left the Kingdom of Lu. When Duke Zhuang of Qi was killed for vying for a woman, Yan Zi did not mourn for him. Mencius also once said: "When scholars are put to death without any crime, the great officers may leave the country. When the people are slaughtered without any crime, the scholars may remove." (Li Lou II) Therefore, in the pre-Qin era, there was not an inexorable relationship of dependence between the class of literati and officialdom on the one hand and the rulers on the other hand.
However, beginning from the Qin Dynasty when China’s autocratic system of the imperial power was established, the class of literati and officialdom began to lose this freedom. They no longer had a free choice as to whom they want to be loyal to. Their rights, status, and even lives had lost the fundamental protection. According to the Ceremonies of Zhou, "the penal statutes do not go up to great officers." But in the autocratic society since the Qin Dynasty, autocratic monarchies held an absolute power to control the life and death of their subjects because the king "wants his subject to die, his subject has to die." Even the literati and officialdom with a higher social status lost their basic human rights. One can imagine the fate of commoners. Since then, each and every Chinese people had to subject themselves to the supreme imperial power, they lost the dignity, freedom, and rights as a human being. Every one became a slave who was used and trampled on by the despotic imperial power.
Under the role of the powerful despotic imperial power, the national character of the Chinese people also underwent a tremendous change. All people became timid, selfish, and sly. Sometimes, they even were distorted to the extent of abnormality. In order to protect oneself or to pursuit interests, everybody tried to attain his end by hook or by crook. Gentlemen with noble character had been decreasing in number. Villain culture and servile culture had become popular in this society. The moral teaching of Confucianism had become the moral empty talk which served to cheat oneself and others. It had become a decoration for the despotic imperial power. At the same time, the spread of the servile culture had encouraged the consolidation and development of despotism. Despotists were in urgent need of those who always did as they were told. In addition, they were very good at provoking and controlling the endless internal struggle between gentlemen and villains. It was through this internal struggle, they gradually consolidated their own autocratic rule. Therefore, the servile culture without dignity and freedom was an important condition for maintaining the despotism for a long period of time. All the calamities of our nation were not completely forced on us by the despotic rulers. Our national character and our culture also provided fertile soil for the growth and development of despotism.
Since despotic imperial power was not subject to restraint, the rulers could exploit the power in their hands without restrictions. Therefore, they unavoidably became corrupt and suppressed and plundered the people without any limit. When the people simply could not tolerate any longer, they would become reckless in desperation and rose up to resist, which resulted in severe social turmoil and recession. In this kind of turmoil, the economy, society, and culture would suffer from great destruction. Therefore, unrestricted autocracy is largely responsible for all the calamities of Chinese society has suffered over the past 2,000 years and more. In order to escape this cycle of calamity-destruction-reconstruction, it is necessary to establish a mechanism on the foundation of the culture which is skeptical of state power and which constrains state power, and clearly defines the distinction between the powers of the rulers and the rights of the people. From Western culture should be introduced the concept of constitutional democracy. China needs to absorb the essence of this principle and so protect the freedom and dignity of each person from the encroachment of state power. Only when the concept of constitutional democracy is internalized as an integral part of Chinese culture and becomes the basic concept of the nation, will we be able to remove conditions favorable to the growth of despotism. Only in this way can the happiness of our future generations be fundamentally guaranteed, and can Chinese society finally escape from eastern-style autocracy.
Written in "Baisheng Homeland" in Sichuan’s Suining on 9 December 2009
Squat Sounds *
Image by Sterneck
.
SQUAT – SOUNDS *
AUTONOMES KULTURZENTRUM HANAU
(Besetztes Haus / Metzgerstrasse-Squat in Hanau / Germany).
Photographs 1987-1994
- Please scroll down for english and german info) -
The Squat – Photos:
www.flickr.com/photos/sterneck/sets/72157627799174125
Squating the Parliament (1988):
www.flickr.com/photos/sterneck/sets/72157627923787960
Concert-Photos 1987-1988:
www.flickr.com/photos/sterneck/sets/72157627799191443
Concert-Photos 1989-1990:
www.flickr.com/photos/sterneck/sets/72157627923799072
Concert-Photos 1991-1992:
www.flickr.com/photos/sterneck/sets/72157627923811302
Concert-Photos 1993-1994:
www.flickr.com/photos/sterneck/sets/72157627923815978
- Concert-Photos 1991-1992:
Cage-Sterneck-Project (Hanau) – 1991/92
Charles Hayward (London, England) – 1992
Embryo (Munich, Germany) – 1991
Girls against Boys (Washington, USA) – 1992
Hadayatullah Hübsch (Frankfurt, Germany) – 1991
In den Wolken schwebende Gänse II (Hanau, Germany) – 1991
Kaktuxxe (Hanau, Germany) – 1992
Medusa (Amsterdam?; Netherlands) – 1992
Peter Brötzmann (Wuppertal, Gemany) – 1991
The Ex (Amsterdam, Netherlands) – 1992
The Honkies (London, England) – 1992
Tom Cora (New York, USA) – 1992
….. and Friends and …..
………
There were a lot more bands playing in the squat.
If you have photographs or recordings – please get in contact:
contact@sterneck.net
Thanx! *
- * -
THE SQUATED AUTONOMOUS CULTURE CENTER
METZGERSTRASSE / HANAU
In December 1986 some people in Hanau (Germany) decided to squat a house that had been empty for a long time, Metzgerstraße 8. They restored it and filled this free space with a new life.
Soon it became an ’Autonomous Culture-Center’ for the people and by the people, and also a focal point for a solidaric projects and for the resistance against ruling systems in all their repressive forms. The center has had a long history of attempts to establish a self-determined culture-center in Hanau, although it has always been repressed by the local city council.
The basic forum of the center is the ”squatter meeting,” which is open to everyone who has an interest in the squat as a counter-cultural free space. Decisions are made on the consent principle, which means that they try to find a decision that can be supported by everyone. Many activists in the squat, but not all, describe themselves as members of the autonomy movement, which connects anarchist, communist and feminist ideas.
At the moment there are a lot of projects, groups, and events that take place in the center. Everything is done on a do-it-yourself and nonprofit basis; no one receives money for her or his work. Solidarity, trust and self-determination are the basis for all work. Here are some examples:
- The ’Infoladen’ (Infoshop): The Infoshop is an opportunity to get information that can’t be found in the normal bourgeois media. There are a lot of autonomous, left radical and feminist leaflets, brochures and newspapers available. There is also a small media center and an archive that includes material on topics like anti-fascism, atomic politics, women’s liberation, internationalism, etc.
- The ’Volxküche’ (Peoples Kitchen): Frequently people from the community cook a vegetarian meal that is available for a small price. The idea behind this is to overcome isolation between people and the patriarchal roles typical in the kitchen, and, of course, to provide a good tasting meal for many people.
- The Concerts: Concerts in the center are organized, and absolutely dedicated to the principle of working in a self-determined way without a manager, an agency, or even a contract. The bands that play in the squat should have a mutual relation to the ideas of the center. There are no musical limits: Local punk bands have played there as well as jazz bands from North-America and Avantguarde projects from Eastern Europe. Some of the performances have been released on tapes and records.
In a way, the things that happen between the people in the center are more important than the events: changes in behavior, opportunities to live together without hierarchical structures, and new ways of relating. Although the squat is like an island in some ways, it’s far from a concrete utopia. Problems in interpersonal relations exist, as well as differences between ideals and real behaviour.
If people want to go alternative ways, the authorities try to stop them. In Hanau the local city council has said for a long time that none of the things the squatters do and organize represent culture. They decided in parliament that the center was to be closed and torn down without an alternative. In place of the squat, they planned to build five parking places. A decision that is very symbolic and characteristic. Certainly, the real aim was to destroy the ideas and the structures this center stands for.
The answer of the supporters of the Autonomous Culture-Center was the squatting of the parliament of the city. The politicians went out of the building and the squatters voted for the continuation of the center.
Up to now the authorities have not been able to realize their plans for various reasons. On the one hand there are many people who support the squat. There are also legal difficulties around closing it, and they are afraid of the resistance and activities that could take place after closing the squat.
But even if they evict the center, they can’t repress the ideas that the squat stands for. It’s about a self-determined culture and a self-determined life. It’s about dreams and ideals. It’s about consequence and change, here and now.
Wolfgang Sterneck, 2001.
Autonomes Kulturzentrum
Metzgerstrasse 8, D-63450 Hanau, Germany.
Autonomes Kulturzentrum Metzgerstraße:
- www.metzgerstrasse-hanau.org
- de-de.facebook.com/people/Metzgerstrasse-Acht-Hanau/10000…
- www.myspace.com/metzgerstrasse
- www.sterneck.net/squat
Info on the Project of John Cage and Sterneck / KomistA in benefit of the squat:
- www.sterneck.net/john-cage/metzgerstrasse-e
- * -
SUBVERSIVE SOUNDS *
Konzerte im Autonomen Kulturzentrum Hanau.
Das besetzte Haus
Im Dezember 1986 kam es in Hanau zur Besetzung eines ehemaligen Nachtclubs in der Metzgerstraße 8. Das Gebäude, das zuvor über Jahre hinweg leer stand, wurde renoviert, neu gestaltet, umbenannt und wird seitdem als Autonomes Kulturzentrum genutzt. Das Ziel der Besetzung war es, einen Freiraum zu schaffen, in dem die Vorstellung einer autonomen Kultur wie auch die Wiederaneignung des entfremdeten Alltags konkret umsetzbar wird.
Vor diesem Hintergrund gelang es, ein Zentrum zu entwickeln, in dem solidarisches Handeln, kollektives Leben und politische Identität auf vielen Ebenen verschmelzen oder sich zumindest annähern. Die Metzgerstraße wurde dadurch zu einem wichtigen Bezugspunkt von dem auf verschiedenen Ebenen vielschichtige politische, soziale und kulturelle Impulse ausgingen.
Im Laufe der Jahre entstanden vielfältige Projekte wie die Volxküche (Essen zum Selbstkostenpreis), der Infoladen (Aktuelle politische Informationen und Archiv) und das Basta-Cafe (Treffpunkt und Sozialberatung). Die politischen Schwerpunkte der im Kulturzentrum aktiven Gruppen liegen unter anderen in den Bereichen ‘Internationale Solidarität’, Antifaschismus und ‘Soziale Veränderung’.
Die Entscheidungen innerhalb des Kulturzentrums werden basisdemokratisch nach dem Konsensprinzip getroffen. Alle Aktivitäten basieren auf einer idealistischen Grundhaltung. Keine Person aus dem Zentrum erhält für ihre Tätigkeiten eine finanzielle Entlohnung.
Selbstbestimmte Kultur ohne Kommerz
Musik hatte von Anfang an in der Metzgerstraße eine besondere Bedeutung. Über das Musikhören hinaus machen viele AktivistInnen selbst Musik, veröffentlichen eigene Aufnahmen oder organisieren Konzerte. Im Sinne des DIY-Prinzipes (‘Do it Yourself’) werden die Auftritte im direkten Kontakt mit den MusikerInnen ohne Konzertagenturen und auch ohne Verträge auf völlig nichtkommerzieller Basis organisiert.
Eine Grundlage bildet ein solidarisches Verhältnis der MusikerInnen zur Metzgerstraße, was sich unter anderem auch in der Gage ausdrückt, die sich in der Regel auf die für die Band entstandenen Unkosten und die Verpflegung beschränkt. Der Eintrittspreis ist so ausgerichtet, dass er für alle interessierten Personen erschwinglich ist und die anfallenden Kosten deckt bzw. im Rahmen von Benefiz-Konzerten bestimmte Projekte unterstützt.
Freiräume statt Parkplätze
Während der ehemalige sozialdemokratische Kulturdezernat Hanaus davon sprach, dass in der Metzgerstraße keine Kultur stattfindet, bildete dass selbstorganisierte Zentrum durch die Auftritte von Bands aus Westeuropa und Nordamerika einen im Hanauer Kulturleben herausragenden internationalen Bezugspunkt. Die musikalische Bandbreite umfasst unter anderem Rockmusik in den verschiedensten Schattierungen, Punk, Hardcore, Folk und Jazz, sowie experimentelle und improvisierte Musik. Lokale Nachwuchsbands traten im Laufe der Jahre genauso auf wie renommierte Gruppen aus unterschiedlichsten Ländern. Einen Kultcharakter erlangten zudem die Nachtcafe-Sessions, an denen jeder und jede teilnehmen konnte.
Die Aufnahmen einiger Konzerte wurden später auf verschiedenen Tonträgern veröffentlicht. 1992 kam es daneben zur Veröffentlichung eines der Metzgerstraße gewidmeten Stücks des Avantgarde-Komponisten John Cage.
In den Anfangsjahren plante der Hanauer Magistrat das Haus nach einer Räumung abreißen zu lassen, um dort stattdessen fünf Parkplätze zu errichten. Die Kulturpolitik des Magistrates entlarvte sich dadurch in einer kaum zu übertreffenden symbolhaften Weise selbst. Das Vorhaben wurde jedoch nicht zuletzt in Folge einer Besetzung des Stadtparlamentes durch Unterstützerinnen des Kulturzentrums nicht weiter verfolgt.
Rund 25 Jahre nach der Besetzung wird das Haus weiterhin als Kulturzentrum genutzt. Im ansonsten auf Konsum und Kommerz ausgerichteten Stadtzentrum Hanaus ist es mit seinen vielfältigen Projekten kreativer wie auch subversiver Freiraum.
Wolfgang Sterneck, September 2011.
Autonomes Kulturzentrum Metzgerstraße:
- www.metzgerstrasse-hanau.org
- de-de.facebook.com/people/Metzgerstrasse-Acht-Hanau/10000…
- www.myspace.com/metzgerstrasse
- www.sterneck.net/squat
Eine ausführliche Beschreibung der Geschichte des Kulturzentrums:
Freiräume entwickeln – Das besetzte autonome Kulturzentrum Metzgerstraße Hanau
- www.sterneck.net/squat/metzgerstrasse-d
English Info:
The squated Autonomous Culture Center Metzgerstrasse Hanau
- www.sterneck.net/squat/metzgerstrasse-e
Infos zum Benefiz-Projekt von John Cage und Sterneck / KomistA für das Kulturzentrum:
- www.sterneck.net/john-cage
- * -
Squat Sounds *
Image by Sterneck
.
SQUAT – SOUNDS *
AUTONOMES KULTURZENTRUM HANAU
(Besetztes Haus / Metzgerstrasse-Squat in Hanau / Germany).
Photographs 1987-1994
- Please scroll down for english and german info) -
The Squat – Photos:
www.flickr.com/photos/sterneck/sets/72157627799174125
Squating the Parliament (1988):
www.flickr.com/photos/sterneck/sets/72157627923787960
Concert-Photos 1987-1988:
www.flickr.com/photos/sterneck/sets/72157627799191443
Concert-Photos 1989-1990:
www.flickr.com/photos/sterneck/sets/72157627923799072
Concert-Photos 1991-1992:
www.flickr.com/photos/sterneck/sets/72157627923811302
Concert-Photos 1993-1994:
www.flickr.com/photos/sterneck/sets/72157627923815978
- Concert-Photos 1991-1992:
Cage-Sterneck-Project (Hanau) – 1991/92
Charles Hayward (London, England) – 1992
Embryo (Munich, Germany) – 1991
Girls against Boys (Washington, USA) – 1992
Hadayatullah Hübsch (Frankfurt, Germany) – 1991
In den Wolken schwebende Gänse II (Hanau, Germany) – 1991
Kaktuxxe (Hanau, Germany) – 1992
Medusa (Amsterdam?; Netherlands) – 1992
Peter Brötzmann (Wuppertal, Gemany) – 1991
The Ex (Amsterdam, Netherlands) – 1992
The Honkies (London, England) – 1992
Tom Cora (New York, USA) – 1992
….. and Friends and …..
………
There were a lot more bands playing in the squat.
If you have photographs or recordings – please get in contact:
contact@sterneck.net
Thanx! *
- * -
THE SQUATED AUTONOMOUS CULTURE CENTER
METZGERSTRASSE / HANAU
In December 1986 some people in Hanau (Germany) decided to squat a house that had been empty for a long time, Metzgerstraße 8. They restored it and filled this free space with a new life.
Soon it became an ’Autonomous Culture-Center’ for the people and by the people, and also a focal point for a solidaric projects and for the resistance against ruling systems in all their repressive forms. The center has had a long history of attempts to establish a self-determined culture-center in Hanau, although it has always been repressed by the local city council.
The basic forum of the center is the ”squatter meeting,” which is open to everyone who has an interest in the squat as a counter-cultural free space. Decisions are made on the consent principle, which means that they try to find a decision that can be supported by everyone. Many activists in the squat, but not all, describe themselves as members of the autonomy movement, which connects anarchist, communist and feminist ideas.
At the moment there are a lot of projects, groups, and events that take place in the center. Everything is done on a do-it-yourself and nonprofit basis; no one receives money for her or his work. Solidarity, trust and self-determination are the basis for all work. Here are some examples:
- The ’Infoladen’ (Infoshop): The Infoshop is an opportunity to get information that can’t be found in the normal bourgeois media. There are a lot of autonomous, left radical and feminist leaflets, brochures and newspapers available. There is also a small media center and an archive that includes material on topics like anti-fascism, atomic politics, women’s liberation, internationalism, etc.
- The ’Volxküche’ (Peoples Kitchen): Frequently people from the community cook a vegetarian meal that is available for a small price. The idea behind this is to overcome isolation between people and the patriarchal roles typical in the kitchen, and, of course, to provide a good tasting meal for many people.
- The Concerts: Concerts in the center are organized, and absolutely dedicated to the principle of working in a self-determined way without a manager, an agency, or even a contract. The bands that play in the squat should have a mutual relation to the ideas of the center. There are no musical limits: Local punk bands have played there as well as jazz bands from North-America and Avantguarde projects from Eastern Europe. Some of the performances have been released on tapes and records.
In a way, the things that happen between the people in the center are more important than the events: changes in behavior, opportunities to live together without hierarchical structures, and new ways of relating. Although the squat is like an island in some ways, it’s far from a concrete utopia. Problems in interpersonal relations exist, as well as differences between ideals and real behaviour.
If people want to go alternative ways, the authorities try to stop them. In Hanau the local city council has said for a long time that none of the things the squatters do and organize represent culture. They decided in parliament that the center was to be closed and torn down without an alternative. In place of the squat, they planned to build five parking places. A decision that is very symbolic and characteristic. Certainly, the real aim was to destroy the ideas and the structures this center stands for.
The answer of the supporters of the Autonomous Culture-Center was the squatting of the parliament of the city. The politicians went out of the building and the squatters voted for the continuation of the center.
Up to now the authorities have not been able to realize their plans for various reasons. On the one hand there are many people who support the squat. There are also legal difficulties around closing it, and they are afraid of the resistance and activities that could take place after closing the squat.
But even if they evict the center, they can’t repress the ideas that the squat stands for. It’s about a self-determined culture and a self-determined life. It’s about dreams and ideals. It’s about consequence and change, here and now.
Wolfgang Sterneck, 2001.
Autonomes Kulturzentrum
Metzgerstrasse 8, D-63450 Hanau, Germany.
Autonomes Kulturzentrum Metzgerstraße:
- www.metzgerstrasse-hanau.org
- de-de.facebook.com/people/Metzgerstrasse-Acht-Hanau/10000…
- www.myspace.com/metzgerstrasse
- www.sterneck.net/squat
Info on the Project of John Cage and Sterneck / KomistA in benefit of the squat:
- www.sterneck.net/john-cage/metzgerstrasse-e
- * -
SUBVERSIVE SOUNDS *
Konzerte im Autonomen Kulturzentrum Hanau.
Das besetzte Haus
Im Dezember 1986 kam es in Hanau zur Besetzung eines ehemaligen Nachtclubs in der Metzgerstraße 8. Das Gebäude, das zuvor über Jahre hinweg leer stand, wurde renoviert, neu gestaltet, umbenannt und wird seitdem als Autonomes Kulturzentrum genutzt. Das Ziel der Besetzung war es, einen Freiraum zu schaffen, in dem die Vorstellung einer autonomen Kultur wie auch die Wiederaneignung des entfremdeten Alltags konkret umsetzbar wird.
Vor diesem Hintergrund gelang es, ein Zentrum zu entwickeln, in dem solidarisches Handeln, kollektives Leben und politische Identität auf vielen Ebenen verschmelzen oder sich zumindest annähern. Die Metzgerstraße wurde dadurch zu einem wichtigen Bezugspunkt von dem auf verschiedenen Ebenen vielschichtige politische, soziale und kulturelle Impulse ausgingen.
Im Laufe der Jahre entstanden vielfältige Projekte wie die Volxküche (Essen zum Selbstkostenpreis), der Infoladen (Aktuelle politische Informationen und Archiv) und das Basta-Cafe (Treffpunkt und Sozialberatung). Die politischen Schwerpunkte der im Kulturzentrum aktiven Gruppen liegen unter anderen in den Bereichen ‘Internationale Solidarität’, Antifaschismus und ‘Soziale Veränderung’.
Die Entscheidungen innerhalb des Kulturzentrums werden basisdemokratisch nach dem Konsensprinzip getroffen. Alle Aktivitäten basieren auf einer idealistischen Grundhaltung. Keine Person aus dem Zentrum erhält für ihre Tätigkeiten eine finanzielle Entlohnung.
Selbstbestimmte Kultur ohne Kommerz
Musik hatte von Anfang an in der Metzgerstraße eine besondere Bedeutung. Über das Musikhören hinaus machen viele AktivistInnen selbst Musik, veröffentlichen eigene Aufnahmen oder organisieren Konzerte. Im Sinne des DIY-Prinzipes (‘Do it Yourself’) werden die Auftritte im direkten Kontakt mit den MusikerInnen ohne Konzertagenturen und auch ohne Verträge auf völlig nichtkommerzieller Basis organisiert.
Eine Grundlage bildet ein solidarisches Verhältnis der MusikerInnen zur Metzgerstraße, was sich unter anderem auch in der Gage ausdrückt, die sich in der Regel auf die für die Band entstandenen Unkosten und die Verpflegung beschränkt. Der Eintrittspreis ist so ausgerichtet, dass er für alle interessierten Personen erschwinglich ist und die anfallenden Kosten deckt bzw. im Rahmen von Benefiz-Konzerten bestimmte Projekte unterstützt.
Freiräume statt Parkplätze
Während der ehemalige sozialdemokratische Kulturdezernat Hanaus davon sprach, dass in der Metzgerstraße keine Kultur stattfindet, bildete dass selbstorganisierte Zentrum durch die Auftritte von Bands aus Westeuropa und Nordamerika einen im Hanauer Kulturleben herausragenden internationalen Bezugspunkt. Die musikalische Bandbreite umfasst unter anderem Rockmusik in den verschiedensten Schattierungen, Punk, Hardcore, Folk und Jazz, sowie experimentelle und improvisierte Musik. Lokale Nachwuchsbands traten im Laufe der Jahre genauso auf wie renommierte Gruppen aus unterschiedlichsten Ländern. Einen Kultcharakter erlangten zudem die Nachtcafe-Sessions, an denen jeder und jede teilnehmen konnte.
Die Aufnahmen einiger Konzerte wurden später auf verschiedenen Tonträgern veröffentlicht. 1992 kam es daneben zur Veröffentlichung eines der Metzgerstraße gewidmeten Stücks des Avantgarde-Komponisten John Cage.
In den Anfangsjahren plante der Hanauer Magistrat das Haus nach einer Räumung abreißen zu lassen, um dort stattdessen fünf Parkplätze zu errichten. Die Kulturpolitik des Magistrates entlarvte sich dadurch in einer kaum zu übertreffenden symbolhaften Weise selbst. Das Vorhaben wurde jedoch nicht zuletzt in Folge einer Besetzung des Stadtparlamentes durch Unterstützerinnen des Kulturzentrums nicht weiter verfolgt.
Rund 25 Jahre nach der Besetzung wird das Haus weiterhin als Kulturzentrum genutzt. Im ansonsten auf Konsum und Kommerz ausgerichteten Stadtzentrum Hanaus ist es mit seinen vielfältigen Projekten kreativer wie auch subversiver Freiraum.
Wolfgang Sterneck, September 2011.
Autonomes Kulturzentrum Metzgerstraße:
- www.metzgerstrasse-hanau.org
- de-de.facebook.com/people/Metzgerstrasse-Acht-Hanau/10000…
- www.myspace.com/metzgerstrasse
- www.sterneck.net/squat
Eine ausführliche Beschreibung der Geschichte des Kulturzentrums:
Freiräume entwickeln – Das besetzte autonome Kulturzentrum Metzgerstraße Hanau
- www.sterneck.net/squat/metzgerstrasse-d
English Info:
The squated Autonomous Culture Center Metzgerstrasse Hanau
- www.sterneck.net/squat/metzgerstrasse-e
Infos zum Benefiz-Projekt von John Cage und Sterneck / KomistA für das Kulturzentrum:
- www.sterneck.net/john-cage
- * -
