More Dead by Dawn

Some more on Brixton mid-90s speedcore night, Dead by Dawn, following my previous post.

John Eden has pointed me in the direction of Controlled Weirdness's Unearthly Records site, where there are some more Dead by Dawn flyers - from where I sourced the following:

A short history of Dead by Dawn (Praxis Newsletter, August 1994)

'We would like to set the facts straight for those Cultural Studies students who intend to write their dissertations about us. This is our story so far.

A chance meeting on Blackfriars Bridge between a member of the Praxis DJ team and a senior executive of the 121 Centre Management Committee, revealed a shared interest in the dark secrets of Freemasonry (top Vatican banker Roberto Calvi was found hanged beneath Blackfriars Bridge in 1984, £23 grand in various currencies stuffed in his pockets, believed to have been a victim of the forces of Masonic mind control).

Well anyway, a subsequent chat over chips and beans revealed that these rogues had far more in common than just an unhealthy obsession with conspiracy theory. They both felt a desparate need to wreak havoc on the jaded and boring London club scene. Soon plans were afoot to do a once-a-month techno all-nighter at the 121 Centre in Brixton, to create an experience that would reflect the energy and experimentation of the music they both so dearly loved.

The idea is so simple, but very effective. An evening of noises that assault the mind and body, kicking off with a talk/discussion for the party-goers to digest and then the hardest, fastest, weirdest techno available on vinyl, mixed together, at no expense spared, by the wickedest DJs in London.

Also supplied for spiritual refreshment during the evening is an electronic disturbance zone and anti-ambient space. Records, zines, free information and other weapons are available and a cheap bar for people to blow their giros on.

So what have the talks been about? Well, so far we've had - Advance Party and Squash giving detailed information about the Government's plans for universal conformity with their Criminal Justice Bill and its attacks on ravers and squatters; the London Psychogeographical Association explaining how chaos theory is a ruling class conspiracy; the Lesbian and Gay Freedom Movement discussing what sex would be like in an anarchist society; the editors of Underground, the London-based filthy free newspaper for the demolition of serious culture, demonstrating the possibilities of electronic art, encouraging us to make love to computers and conceive an army of bastard cyborgs, as well as revealing plans for the transmission of strange signals on the Fast Breeder computer bulletin board; and an evening with Stewart Home, chatting about his life, work, techniques for psychological warfare on the ruling class and why he wants to smash the literary establishment.

So this project continues: Dead by Dawn on the first Saturday of the month, operating beneath the underground, inciting the invisible insurrection of a million minds.

John has also gone to the trouble of digitalising some sections from the Dead by Dawn album, released on vinyl at the 23rd and final party in 1996. As well as tracks by various people who played at DbD, the album includes short recordings of people chatting at the parties and other background noise (as well as someone talking about DbD on a London pirate station). This makes it quite a unique audio document - it's rare for there to be any record of the conversations people have in clubs, in all their stoned/intense glory. Check it out: Download Dead by Dawn samples (MP3)

Poll Tax Archive (3): Community Resistance Against the Poll Tax

'Pay no poll tax' posters like this one graced many a window during the anti-poll tax movement.  This particular one was produced in March 1990 by Community Resistance Against the Poll Tax,  a group based in the South London borough of Lambeth. The address given on the poster is 121 Railton Road SE24 - home of the 121 anarchist centre and, as discussed here previously, the Dead by Dawn parties. 

There were many political tendencies within the movement, with debates and disagreements about the way forward. In Lambeth there were actually three borough wide groups - Lambeth Against the Poll Tax (Labour left and Socialist Workers Party); Lambeth Anti Poll Tax Union (dominated by 'Militant', now the Socialist Party) and Community Resistance Against the Poll Tax (which included  anarchists and assorted non-party activists).  The key political difference was the first two (LAPT and LAPTU) placed a great emphasis on lobbying the local Labour council not to implement the poll tax, which Community Resistance dismissed as naive. At the time this leaflet came out the Council had in fact just agreed to set the poll tax amount for Lambeth despite a riotous demonstration outside the Town Hall. 

Here's the text from back of the leaflet:

Fight the poll tax

The demonstrations at town halls in March have shown just how much anger there is against the poll tax. It’s obvious that, no matter what anyone says, mass non-payment is becoming a reality. The reason is simple – millions simply can’t afford to pay, millions more don’t want to.

But we can’t defeat this horrible new tax without organisation. All over the place you meet people who are saying “I’m not paying, I don’t care what they threaten me with“. This is great, but in a few months time any of these people could have been worn down by the massive campaign of lies that there will be in the media about how many people are paying, by well-publicised threats of court action by councils, by council snoopers hunting for those who haven’t registered, by the feeling that perhaps they will be among the unlucky few that the council has got the resources to chase up. No doubt there will be no shortage of ‘advice’ available from central and local government about how to tighten our belts to pay our poll tax and how to claim the pathetic rebates that are on offer. Any of us could become “waiverers” if we remain isolated.

We can’t expect “friends in high places” such as councillors or MPs to fight the tax for us. It’s up to us. Labour Party leaders call it “Maggie‘s tax“ but the real position on it was recently summed up by the shadow environment secretary, Bryan Gould, who said “we say pay the bill. However difficult and unpleasant and objectionable it may be..". The experience of Scotland, where the tax has been introduced a year earlier, has shown that Labour councils are just as enthusiastic about sending in the bailiffs against non-payers as their Tory friends are. But in Scotland people have resisted, there has still not been a single successful “warrant sale“ of  non-payers possessions. This is because the bailiffs have been physically resisted by large crowds.

Community Resistance against the Poll Tax is a group of people who live in the Brixton/Clapham/Stockwell/Vauxhall area. We are trying to break down isolation and support anybody who refuses to pay. We intend to resist the councils, the bailiffs and the media liars. We don’t want people to be martyrs who suffer for their principles. If we are organised it will be the implementers of the tax who will be sick with worry, not us. Lots of things could happen in the next year or so. They could get rid of Thatcher , they could call a general election… anything to make people think “we don’t have to fight now, things will be OK“. But we can’t feel safe until this evil tax has been made completely unworkable and the government and councils give up trying to implement it. 

We want to:

1. encourage as many people as possible not to pay. We will do this by means of public meetings, street stalls and the distribution of leaflets and newsletters to keep everyone informed. We have already been doing this kind of thing for well over a year. We need as much information as possible about what the councils are up to. If you know anything interesting… Get in touch!

2. encourage the formation of other local anti-poll tax groups. If you know someone who is thinking of setting up a group in another area put them in touch with us. We can help with organising public meetings, getting stuff printed etc

3. organise well-publicised acts of mass defiance against the tax, such as burning payment books

4. Exercise disruptive pressure against offices involved in implementation of the tax by means of demonstrations, pickets and occupations. We would also like to put similar pressure on employers who deduct payments from the wages of employees refusing to pay the tax, as the courts can require them to do.

5. Make links with workers who are in a position to directly disrupt implementation, either through open strike action or just through being “difficult". If you work locally in the workplacess involved in poll-tax implementation (e.g. DSS, council, company supplying services to the council…) and you think there is some potential for resistance or you think you can feed us useful information, come along to one of our meetings. You will be very welcome.

6. Do anything else we can think off to frustrate the tax.

We hold meetings on alternate Wednesdays at Clapham Baths, Clapham Manor Street at 7:30 pm. The next few meetings are on the following dates: 4th April, 18th April, 2nd May, 16 May. We also sometimes have a public meetings at other venues in the area – look out for flyposting.

We are not paying

[as stated here, Community Resistance held meetings in Clapham; they also held regular cafe nights at the community cafe in Bonnington Square, Vauxhall. Original leaflet A4 printed on white paper]

More on the poll tax:

Poll Tax Archive (1): Hospital workers say: 'we're not paying': North Middlesex Hospital anti-poll tax leaflet, 1990

Poll Tax Archive (2): St Valentines Day 1991 - Massacre the poll tax (in Lambeth)

Trafalgar Square Poll Tax Riot Memories

'Mobs riot in the West End': Poll Tax Riot press coverage

I am going to be giving a talk on the 'Poll Tax Rebellion - 30 years on' as part of the Datacide #18 magazine launch event on Friday 21 February 2020 at Ridley Road Social Club, 89 Ridley Road. London E8 2NH (with followed by music courtesy of  Praxis and Hekate - details here)

Grayson Perry on punk and performance

Grayson Perry's 'Portrait of the Artist as a Young Girl' (2007) is his memoir of the period before he became a successful artist, as related to his friend Wendy Jones.

Perry recalls growing up in 1960s/70s Essex with a taste for dressing up in women's clothes, before moving on to study art in Portsmouth and early 1980s performance art in London. He's a bit older than me, but like me and many others he was first exposed to punk as a paper boy:

'One Sunday morning I was delivering the newspapers when I saw the front cover of a supplement with a photograph of punks at a Sex Pistols concert. I was amazed by it, I though, 'Fucking Hell" This is good!'. I decided there and then I wanted to be a punk rocker'.

He went to see bands like The Vibrators, Boomtown Rats and Crispy Ambulance in Chelmsford, and attended the infamous debacle of the 1977 punk festival at Chelmsford Football Club, headlined by the Damned. The event was a flop with Perry opining that 'the most punk rock thing of the whole day' was when the scaffolder, furious at not being paid, began dismantling the stage while the bands were still playing.


A punk leather jacket included by Perry in his exhibition
last year at Manchester Art Gallery
(photo from http://ohdearthea.tumblr.com/)


After leaving college in 1982 he moved to London where he was part of the post-New Romantic/Blitz kids scene. He lived in the basement of a squat in Crowndale Road next to the Camden Palace, with Marilyn (soon to be a short-lived popstar) living upstairs. Perry 'used to go to the Taboo nightclub in a black suit with skin-tight Lycra trousers and a jacket two sizes too small... I put sunburn-coloured make-up on my face and left white rings round my eyes, like ski goggle marks... And I had a tail. It was a stiff, furry dog's tail'.

He also got involved with the Neo-Naturists, a performance art troupe who performed naked with paint on their bodies. They played at places like Notre Dame Church Hall (Leicester Square), Heaven, the Camden Palace. the Fridge (Brixton) and an anarchist centre:

'we were booked to do a Neo-Naturist performance in Brixton at the Spanish Anarchists Association, which was similar to a working men's club, an extremely anachronistic place that had become somehow hop because of punk's associations with anarchy. As it was May Fiona though we should do a Communist, May Day-themed cabaret. Cerith [Wyn Evans], Fiona, Jen, Angela and I all had identical Communist uniforms body painted on to us with khaki paint and we decorated oursevles with big red five-pointed stars... There were around a hundred anarchists in the audience as well as some punks and they all hated it, not one of them clapped, the room was dead quiet'.

I think Perry may have got two different places mixed up here - the 121 centre in Brixton opened in 1981, but the Spanish anarchists' place was Centro Iberico (421 Harrow Road), a squatted school where various punk gigs and other events took place (incidentally producer William Orbit started out with a studio here). The Neo-Naturists site mentions them playing a 1982 May Day event at 'Spanish anarchist centre, Harrow Road' so assume this was what Perry remembered (maybe he went to 121 another time).


Photo from the Kill Your Pet Puppy archive



Stop the City, London, March 1984

'Protest and Carnival against War, Oppression and Exploitation'

In 1983-84 the financial centre of London was the focus for a series of one day Stop the City protests. The first of these took place in September 1983 and was followed by a bigger one in March 1984. The protest in September 1984 was also substantial, but by then the police had got wise to the tactic and were more successful at imposing control through mass arrests. I took part in both of the 1984 events.

Stop the City was defined as a 'protest and carnival against war, oppression and exploitation'. There was no single organisation behind the actions, though London Greenpeace (an anarchist group distinct from the national environmental organisation) helped initiate it. The idea was that people would plan their own actions within the overall Stop the City framework. Stop the City wasn’t simply a punk protest. It also drew its energy from the radical fringes of the peace and animal rights movements and from the broader anarchist scene, as well as from some veterans of the earlier free festival counter culture. But it was through the anarcho-punk scene that a lot of the information circulated about Stop the City, and through which many people came together to organise themselves to get to London from all over the country.

What made Stop the City so exciting was this it didn’t play by the rules. There was no march along a prearranged route negotiated in advance with the police. No permission was asked for - instead people were invited to turn up and use their own creativity and imagination. In March 1984 a combination of numbers and innovative tactics gave the protesters the upper hand for much of the day. Rather than get caught up in ritual set piece confrontations with the police, there was endless movement with groups heading off in all directions and no direction, blocking traffic and forcing the police to spread themselves thinly. There was a tangible sense of power - it was the first time I had seen people de-arrested. Coming down Change Alley we came across some isolated cops trying to make arrests, but they were quickly surrounded by a big crowd and let people go. Instead of hanging around a load of us just ran off and found ourselves on London Bridge where we blocked the traffic until a lorry decided to call our bluff and drive straight towards us. Somebody kicked a Bentley or some other luxury car stuck in the traffic.

There was anti-nuclear street theatre, and people in City suits and bowler hats made out of bin liners carrying copies of the Financial Times with slogans written on them like “Read all about it- the bomb is coming” (actually courtesy of the IRA the bomb was coming to the city, but that was a few years later, and probably not what people had in mind). By the end of the day, the police were more in less back in control. Nearly 400 people had been arrested and many of the remainder were stuck in front of the Royal Exchange building surrounded by cops - nobody called it 'kettling' then, but that was what it amounted to.

'Stop the City - People not Profit'

The following report of Stop the City on March 29th 1984 comes from the anarchist paper Freedom, published in May 1984:

'Stop the City (Freedom, May 1984)

'For your future, for our future, STOP NOW’ (Anon)

'The City is the place where your money from taxes, savings and pension funds is invested, and you have no control over them’ (Islington Action Group)

'We believe it's time to put a stop to the suffering of millions of people around the world, suffering created by the same economic system that runs our lives. The City of London is at the heart of all this, it is the logical place for our protest’ (Leicester Green Affinity Group)

‘Women not only serve the boss at work, they also serve their husbands and children at home as cooks and cleaners. Not only do women work harder, we get no pay for half the work [housework]’ (Stop the City Women's Group)

‘What we are trying to do is point out the grim reality that lies behind the mask of normal daily life’ (Grays Anarchist Group)

‘Ten ways to wreck the micro-computer in your office:- 1. Pour coffee ( with salt instead of sugar in it) into the keyboard to gum up the works...’ (Free London)

‘Dear fellow commuter,...on an average commuter train, about 20 people are directly involved with producing goods for military use’ (anon)

‘What's going on? As you walk through the City area today you may see quite a few people involved in various forms of action aimed at exposing the nature of London's financial district. Do not be afraid of these people, they could be your friends... As we listen to EMI records, people in foreign lands listen to EMI weapons guidance systems... People need each other, not money!’ (anon)

‘We are claimants, and as claimants we are forced to live in misery and poverty because of the decisions made behind the doors of these institutions. It's not jobs we demand...but the right to a decent life for everyone.’ (Claimants Action Nottingham)

‘In countries where people used to grow their own food, they are now paid minimal wages to produce non-edible cash crops for western companies... if dissatisfaction with this system causes social unrest, the west sells the same countries arms with which to restore law and order. ’ (LSE CND)

'I am here today because... I want everyone in the world to be happy... because they are stealing my life away and selling it back at a profit... because a terrified animal dies unnecessarily every 6 seconds... because everything has been appropriated and we want it back... because they are giving the children guns and violence and destroying their innocence... ’ (Mike, Brambles Farm Peace Camp)

‘Look at this fucking world, it's not ours no more. It belongs to rich fascist scum who, unless they are stopped, are gonna blow it to shit. The time has come to stop holding back... No longer will we march ‘peacefully’ to Hyde Park. It’s banks what fund war, not parks!’ (Paul)

‘I, the Commissioner of Police for the City of London, by virtue of the powers conferred upon me by Section 22 of the City of London Police Act, 1839, as amended by Section 8 of the City of London (Various Powers) Act, 1956 for the purpose of keeping order order and preventing obstruction of the thoroughfares in the immediate neighbourhood of the Mansion House and Guildhall of the said City, the Royal Exchange, the Bank of England, the General Post Office and other places of public resort within the said City and liberties on the 29th March, 1984… hereby direct Constables on the on the 29th March, 1984 in the said thoroughfares:

1. To prevent the gathering together of persons within a group.

2. To disperse any group of persons which may gather together.

3. To direct any person found loitering to move.

4. To prevent any procession.

5. To prevent the deposit or any refuse, litter or other object.

6. To secure the removal of any refuse, litter or other object by the person the Constable has reason to believe is responsible for the deposit thereof.

7. To prevent the making of any unnecessary noise which the Constable has reason to believe causes, or contributes towards, disturbance of the peace.

Dated this 26th a day March 1984, The Commissioner of Police for the City of London'

'You failed totally!' (STC)

Last September, after 6 months of discussions and preparations around the country growing out of the actions against military bases, about 1,500 people came to Stop the City of London in protest against wars and arms trade profits. The success of that day in terms of communicating to workers, disrupting business, and creating a determined and festive event encouraged many others to join in preparations for another protest — on the day profits for the whole year were symbolically to be counted up - March 29th 1984.

Having been in the City, seen how it works, how all companies and banks are interlinked, it was decided this time to make a general protest against the profit system. This would be a chance for everyone involved in trying to change things - opposing the exploitation of women, of nature, of animals, opposing wars, repression and poverty, and the power of money over us - to come together on this appropriate day and challenge the financial heart of the country.

As a network grew, everyone encouraged each other to create the kind of day they wished, to protest about the things they felt most strongly about and in the way they wanted. A truly decentralised yet well co-ordinated attempt to Stop the City and reclaim it for people.

The week before, on March 22nd, there were local protests in financial centres of 7 or 8 towns with pickets, occupations, leafleting, graffiti, processions and music.

On the 29th, up to 3,000 people took part together in London and this is an attempt to get down on paper some of the amazing and diverse activities...

Stopping the City

7 - 8am, First Aid, creche and assembly points set up. Police divert all lorries from City. 30 cyclists set off to do a very slow tour of the streets and stop the traffic. Balcony of arms trading company in Holborn occupied by London Peace Action, banners and balloons.

8 - 9am, Green CND protests at Electricity Board HQ all day. St Paul's packed already, many go to Bank area. People try to block roads. March down Cannon Street, Threadneedle Street blocked. Radio reports. People at Stock Exchange forced to move on. Women's action at Bank of England to protest about unpaid domestic exploitation foiled by police — continue to leaflet nearby. Many groups all over City, leafleting, dressed up, with placards, puppets, games, etc.

9 - 10am, 500 people at Royal Exchange. Police try to split people up. Leafleting and smoke flare in Bank tube station. 150 people disrupt Leadenhall meat market against animal exploitation. People continue to assemble at Bank - up to 1,000 - police try to block everyone in and keep traffic moving. Hundreds of cars begin to be quietly immobilised in car parks (all day). Free vegan food distributed for hours at St Paul's. Many locks glued up throughout the day.

10 – 11 am, The crowd who’d taken over the front of the Royal Exchange resist police efforts to force people out, wooden barrier collapses. People then hemmed in, police using horses. Lots of noise. Everywhere workers look from windows. Group go to do Fleet Street action — too many police. Spirits still high everywhere despite police violence. Lots of graffiti. Anti-nuclear street theatre at Nat West Tower. People enter banks to open and close accounts. A couple of groups walk back and forth over zebra crossings.

11 – 12 am, American, Russian and British flags burned at Bank. 3-400 march around fur trade area. 100 people break out of police cordon at Royal Exchange and attack windows of financial institutions — Barclays, Navigation House, Nat West and 30 other places. Car overturned as barricade and constant moving means police unable to stop action. Smoke flares, paint thrown etc. Securicor van too heavy to turn over, Roll Royce which tries to run someone over is wrecked. Still hundreds at St Paul's, and others running excitedly around (for fun!). Leafleting at Bank tube station continues.

12 - 1pm, Anti-apartheid picket of Barclays forced to move, so visit nearby branches. Jugglers, singers, puppeteers also threatened and police try to clear Bank again. Traffic blocked. Quiet for a while. A group take 2,000 leaflets to Greater London Council ‘democracy day’ march. Evening Standard quotes police as being ‘worried about possible link-up’. Creche going well (8 kids). Our own legal back-up people begin to get busy. 30 people ‘die-in’ on roads at St Paul's. Cacophony of noise everywhere on the hour. Some of large crowd on steps of Mansion House resist mass arrests. Statues, especially military ones, ‘decorated’.

1 – 2 pm, Claimants group burn UB40 identity cards at Bank. 30 women visit Fleet Street, raid Boots the Chemist and throw tampons in the street to protest at their ‘luxury item’ VAT classification. Protest outside the Sun also. People again break free from police cordon at Bank, resist their violence and damage bank property – Norwich Union, Leeds Permanent and American International. Spikes to stop traffic thrown in road.

2- 3 pm, More rumpus on the hour! 20 cyclists again stop traffic. Mobile carnival stage, with live bands and people following almost reaches Bank from Tower Hill, but seized by police. Over 200 people held in police cells continue their protest and have fun by making noise and causing floods etc. Nat West Tower entered, files ripped up, fire alarms set off. Police bike knocked over. Groups of ‘nuns’ and Stockbrokers’ still leafleting. St Paul's - face painting, and also ‘God is Dead!' charge into cathedral. Musical and noisy processions round Royal Exchange. Orange smoke flare set off – thrown back by policewoman who hits another cop. 200 people go to Guildhall but driven back by police – court opened but no-one brought to appear so closes again (later we discover that Princess Alexandra was due to visit at 6pm)

3 - 4 pm, 200 people make human barricade across London Bridge. Traffic stop until police arrive. People begin to congregate at Bank again, spilling into streets all around. Lots of chanting, angry and good humoured at same time! Still many hemmed in. Still groups of singers and leafleters walking around.

4 - 5 pm, 1,500 at Bank. Surges into the street and back. London clearing bank window smashed as movement of crucial ‘City’ cheques is disrupted. Stockbrokers’ messages fouled up. Thousands of workers begin to go home, many watch with interest and amusement what is going on, as at lunchtime. 350 prisoners held in cells, and up to 200 in police vans. Incredibly, despite police violence people still good humoured, but gradually getting worn out.

5 - 6 pm, People hemmed in, but relax, and gradually everyone disperses. 3-400 go to block Whitehall and Ministry of Defence in Central London as protest against Cruise missile convoy movements during previous night and in solidarity with women of Greenham who had blocked its path on the motorway.

It's impossible to do justice to everyone’s activities. Throughout the day many people were also hanging around, taking photos or watching. For some, this was the first experience of a self-organised protest and so they were unsure of what to do, the need, to come prepared, take initiatives, talk to others, etc. Also many were angry yet intimidated by police violence. But also loads of people wanted to join in and kept asking ‘what's happening?', ‘where's the action?', and so on. Some came for just an hour or two to show support. Everyone made a contribution in their own way.

What were the achievements?

Well, it was certainly a day people in the City will remember. The machinery of oppression thrives on appearing invincible, unquestioned and eternal, and our protests have begun slowly to break this spell. All day workers looked from windows, stood in doorways and on balconies, or walked unhurriedly about. No-one seemed threatened, some were prejudiced yet many more seemed excited, thoughtful, amused or provoked to think and discuss with colleagues what was happening and why. Some were surprised and angry at police violence which partly aimed to keep workers and protesters apart.

I collected leaflets being distributed by 31 different groups, a dazzling range of opinions and ideas —complemented by graffiti. But there were still many working there who didn't understand or feel involved. Likewise, many of us benefited from trying to talk to and understand the people there, their attitudes to work, difficulty in challenging their roles and employers.

As for actually disrupting business — while we were there we certainly had some effect. We enticed people away from their jobs and towards the human community in their midst. Traffic, mostly on business, was often stopped or slowed up all day. The front doors of some buildings were closed, some were picketed and those around Bank disrupted for hours. And don't forget that some phone lines were blocked by those contributing from home or work to the phone blockade.

On two or three occasions, largish groups of people managed to directly damage property of financial institutions, both as a statement of anger and also to make them pay a little for a change. And perhaps the most significant disruption was of the movement of cheques at the end of the day when millions of pounds physically circulates around the area. According to the Times, ‘The banking community struggled to keep money flows moving, despite the unrest. They succeeded - but only just’. ‘Bank balances were £11million below target overnight’.

The aim of creating a festive, human atmosphere was partially successful, despite everything the police did. There was lots of music and noise, clowning, puppets and banners, painted faces, joking and openly expressing our energy and humanity. There was a great deal of solidarity, warmth and respect amongst ourselves despite being strangers and of many differing ideas and groups. This is so important and is a strength which will attract others to think about what we're saying and doing.

Likewise, the fact that there were no leaders or formal structures, just so many people with initiative, energy and determination to do their best. It is also encouraging to read the 17-page police briefing (which fell out of a back pocket on the day) now widely distributed, to see what their aims were for the 29th. They took the protest very seriously, cancelled all leave in the City force, and all coppers worked at least 12 hours continuously. With the miners strike and blockades, other large demonstrations and Greenham blocking of roads near London, they were at full stretch. London Transport police and even ‘special constabulary’ were brought in. Special powers (1839) for the City were enacted. They clearly understood the aims of the protest, and the range of events that had been planned and publicised. And they made all sorts of-preparations. However, despite their plans, 450 arrests and other violence, they failed.

We showed that we have the determination and the strength, initiative and imagination to make a telling protest, and that if people everywhere only realised their strength, the power of the state could be effectively challenged on a wide scale.

Involving more people

But if we are to learn from our struggles, we have also to look at and overcome our limitations. Most of the people who took part are active in anti-militarist, animal liberation or general libertarian groups, or a part of the large dissatisfied urban unemployed sub-culture...

Yet it was difficult to involve those who went on strike on the same day to defend public services and the GLC, and also striking miners. Likewise, the vast majority of people who feel strongly about some aspects of what's wrong with the world, still think that joining an organisation (like CND, War on Want, RSPCA or whatever) or voting for the Labour party is the thing to do. Many others would also like a better world but don't believe people can change things, or are afraid to express their feelings. lt is all these people who need to get together to begin to move against the system.

And there are yet millions more, billions world-wide, working class people who have to struggle where they live and work just to survive, to maintain self-respect. Many don't relate to political parties or endless protests, yet we need everyone to begin to really stop the systematic industrial destruction and exploitation of our world.

The Stop the City demonstration is one small yet significant step in a developing process of awakening and of real opposition. We are learning as we take part. Many more people have become involved, not only in large scale protests but also in everyday activities, overcoming isolation and gaining confidence. Changing society is not only about collective opposition, it is also about people creating and extending mutual aid, solidarity and libertarian relationships amongst each other — neighbours, work-mates and wherever people meet. If the Stop the City idea contributes to that and to the creation of diverse local initiatives and resistance, it will be worthwhile.

What now?

On the 14th and 15th of April there was a follow-up weekend. On Saturday 60-70 people, many having been arrested, came to discuss court procedures, solidarity, films, look at photos, etc. Anyone who wishes to support those arrested can come to Guildhall Magistrates Court on Friday 11th and 25th May, 10:00am, or send donations to the Bust Fund Network, c/o Housmans, 5 Caledonian Road,London N1. Any other legal enquiries, phone Amanda 01-833 1633. An exciting unedited film was shown and is being turned into a film/video to be made available. Contact Mick 01-278 0075 if you have any additional material.

The second day was a general discussion about stopping the Cityy, what happened and the future. There was a very constructive and respectful atmosphere, and a general feeling that we had achieved a lot and there was so much more that was possible - not just in the City but everywhere. There will be a week of of protest against financial institutions, and the wars, exploitation and destruction they cause and profit from on September 22nd- 29th, with a general call to Stop the City, Thursday September 27th again. Everyone in the world is invited!

Likewise it was decided to Stop the City on Thursday May 31st also, while the enthusiasm and memories of March are alive. A totally self-organised protest – there won’t be any co-ordination meetings for May 31st, so everyone is encouraged to spread the word, come prepared and do what they think best.

TOGETHER WE CAN CHANGE OUR WORLD'.

See also Richard Metzgers' memories and photographs of this day at Dangerous Minds.

Other related History is Made at Night posts:

Stop the City in London, September 1984

Stop the City Birmingham, October 1984

- Occupy London: First Thoughts

-Occupy London Second Thoughts

- G20 protest, 2009

- J18 Carnival Against Capital, 1999

[post originally written in 2011 as the Occupy Stock Exchange London protest camped out by St Paul's in the same area targeted by Stop the City. Updated September 2023 with flyers and press cuttings]

Report from The Standard, 29 March 1983

'policewoman throws back smoke bomb as demo brings violence to the city'

'London grinds to a halt as thousands march'

(on the same day as Stop the City thousands took part in a march against plans to abolish the Greater London Council)

A Lambeth Stop the City planning meeting at 121 Railton Road in March 1984

Gaddafi Occupations 1986 and 2011

Great to hear tonight of the occupation of the mansion in Hampstead, north London, belonging to Saif Gaddafi - son of the hopefully soon to be late Colonel. 'Topple the Tyrants' have squatted the place and put up banners including one with a picture of Gaddafi saying 'Out of London, Out of Libya'.

Put me in mind of an earlier occupation, the squatting of the abandoned Libyan People's Bureau(an Embassy building), initiated by people around anarcho-punk prankster band God Told Me To Do It in 1986. There's a nice account of the squatting of the place - and expropriation of its contents - by Anna Marrian at Animal Farm:

'We secure the door and explore the building, staying away from the windows. It’s four floors of 30-foot ceilings, ballroom sized rooms with plush carpeting and heavy velvet curtains, mahogany desks, button-backed leather sofas and office equipment stacked up in the end of each room. A shroud of dust everywhere... I get everyone from the St. John’s Street squat and drive back to the Libyan People’s Bureau intact. It’s dark and the side street is deserted. Andy and the others disappear inside and reappear thirty minutes later carrying one of the green leather sofas out the back door. This is followed by several photocopiers, curtains, fax machines, telex machines, leather executive office chairs, handfuls of books written in Arabic. The van is stuffed to the ceiling'.

Also came across this account: 'It had been vacant after someone inside the embassy fired on a group of demonstrators and killed a policewoman. After that, the whole staff refused to cooperate in any investigation and returned to Libya, leaving the building vacant. Enter squatters. I went to one of their parties. I remember one skinhead girl trying to balance as many copies as possible of Quadaffi's Little Green Book on her head'.

Of course in those days, Libya was a pariah state following the shooting dead of PC Yvonne Fletcher in 1984, as Embassy staff opened fire on anti-Gaddafi demonstrators in London. Since then, without any change in regime, Gaddafi has acquired quite a fan club - shaking hands with Tony Blair and his son Saif feted at the London School of Economics and by the British Royal Family. Everybody from Anthony Giddens (social democratic theorist of the Third Way), the National Front (current BNP leader Nick Griffin travelled to Tripoli in 1986), the Workers Revolutionary Party and the Nation of Islam have sung his praises. Was there ever a dictator with such a disparate group of supporters from far right to far left via every shade of mainstream governmental opinion?

No part of the political spectrum seems to have been immune from this nonsense. In the early 1990s I took part in the International Infoshop gathering in London, bringing together people involved in radical social centres and book shops from across Europe. The event was hosted by two London infoshops, the 56a Infoshop at Elephant and Castle (which still exists) and the 121 Centre in Brixton's Railton Road (which was evicited in 1999).

Those of us at the London end were mostly from a broadly anarchist background of hostility to all states. We seemed to have plenty in common with the comrades from Germany and Scandinavia with their focus on housing struggles (squatting), militant anti-fascism and autonomous movements. However when it came to talking about stuff outside of Europe it was a different story. We were horrified when the proposal was put forward that we should take part in an 'anti-imperialist solidarity camp' in Libya to show our support for the Gadaffi regime's stand against the US and Europe!

Amongst parts of the 'anti-impi' autonomist left this kind of support for all kinds of dubious regimes and stalinist 'liberation movement' rackets was commonplace - seemingly in Europe, autonomy and new forms of emancipatory politics was on the agenda, the rest of the world could make do with personality cults and militarist dictatorships.

Tales from a Disappearing City

Tales from a Disappearing City is a new youtube podcast from DJ Controlled Weirdness (Neil Keating) exploring untold subcultural stories from subterranean London. First few episodes have featured Ian/Blackmass Plastics and Howard Slater and centred around 1990s techno and free parties, with a common thread being the Dead by Dawn club in Brixton. But an emerging theme is that people are not confined to one scene and there are lots of connections linking apparently separate subcultures - each of our lives being a thread that join the dots across time and space.

So now it's my turn, in the first of two episodes me and Neil focus on the early/mid-1980s and my experience of growing up in Luton, in the orbit of London but with its own scenes. We covered a lot of ground including:

- being a 'paper boy punk' - slightly too young to take part in first wave punk and first encountering it in tabloid outrage;

- punk in Luton (including UK Decay, their Matrix record shop, and anarcho-punk band Karma Sutra);

- the open possibilities of post-punk, as exemplified on the Rough Trade/NME C81 compilation (which I misdescribe as C82 in the interview!)

- seeing Mark Stewart and The Pop Group at the Ally Pally and at CND demo

- GLC festivals and events including the one where fascists attacked the Redskins and the Test Dept extravanganza (which Neil went to but I didn't)

- Luton 33 Arts Centre -  a link connecting the later 1960s Artslab scene through to punk and beyond;

- racist skinheads in Luton area and the general climate of violence;

- the influence of 1950s style in the 80s, clothes shopping at Kensington Market and Flip;

-  Luton alternative club nights and warehouse parties; 

- seeing Brion Gysin speak in Bedford library;

- Compendium bookshop in Camden;

- Anarcho punk including Conflict at Thames Poly and my hobby horse about No Defences being the greatest band in that scene even if they never really put out a record;

- the limits of the Crass and Southern studios sonic/stylistic/political template and how the actual scene was more diverse;

- punk squat gigs at the Old Kent Road ambulance station and at Kings Cross.

In the second episode me and Neil move on to late 1980s and 90s and discuss things including:

- Pre-rave clubbing - rare groove, Jay Strongman's Dance Exchange at the Fridge, Brixton; Wendy May's Locomotion in Kentish Town; the PSV in Manchester;

- the early 90s 'crusty' squat scene - RDF, Back to the Planet, Ruff Ruff & Ready and related squat parties at Cool Tan (Brixton), behind Joiners Arms in Camberwell and school in Stockwell;

- the free party scene partly emerging from this, parties in Hackney Bus garage etc.;

- 'world music' clubs including the Mambo Inn (Loughborough Hotel, Brixton) and the Whirl-y-gig (which I went to at Shoreditch Town Hall and Neil in Leicester Square at Notre Dame Hall, also scene of famous Sex Pistols gig);

- Dead by Dawn at the 121 Centre, Brixton;

- Criminal Justice Act and getting into history of dance music scenes; 

- Megatripolis at Heaven and emergence of psychedelic trance;

-  1990s clubbing explosion - so called 'Handbag House' clubs - Club UK, Leisure Lounge, Turnmills, Aquarium etc.;

- 'clean living in difficult circumstances' - glam house clubbing wear as extension of mod sharp dressing continuum;

- superclubs and superstar DJs including Fatboy Slim vs Armand Van Helden at Brixton Academy (1999)

- Reclaim the Streets- Brixton party

- the Association of Autonomous Astronauts - Disconaut division.

Everybody is a Star! - Disconaut Association of Autonomous Astronauts (numbers one and two)

Once upon a time I was Neil Disconaut, with my partner Juleigh Disconaut we constituted the Disconaut node of the Association of Autonomous Astronauts (1995-2000). The premise of the AAA was a global network committed to the state and corporate monopoly of space through the development of community-based space exploration programmes. Activities included music (raves in space), three sided football, talks, writing, protests and some actual engagement with space researchers. There were groups in England, Scotland, Wales, France, Italy, Holland, Austria, Canada, USA, New Zealand among other places, each with their own particular interests. Within this network, Disconaut AAA focused on dance music as a vehicle for space exploration. 

Everybody is a Star! was the newsletter of Disconaut AAA, of which four photocopied issues were produced between 1996 and 1999. Here's issues One and Two.

Everybody is a Star! Number One, Winter 1996/97

Disconauts are go! 

Forget Apollo, NASA and the Space Shuttle... the most exciting explorations of space in the last 30 years have been carried out through music.

Emerging on the radical fringes of jazz in the 1950s, Sun Ra (1914-1993) and his Intergalactic Research Arkestra  (as his band was later known) set the space vibe in motion with interstellar explorations like “Space Jazz Reverie”, “Love in Outer Space”,  “Disco 3000" and the film “Space is the place” .

Described by one critic as a “comic strip version of Sun Ra”, George Clinton developed his own funky cosmic Afronaut mythology in the 1970s through his work with Funkadelic and Parliament. For instance the album “Mothership Connection” (1975) is based around the concept of aliens visiting earth to take the funk back to their own planet.

Sun Ra and Clinton’s work can be read as a sort of sci-fi take on Marcus Garvey. While Garvey dreamt of Black Star Liners shipping black people from slavery across the ocean to an African utopia, they leave the planet behind altogether.

Space continued to be a preoccupation during the 1970s disco boom. Derided by rock critics for its lack of serious content, disco had a distinct utopian element. In disco, the intensity of pleasure on the dancefloor was reimagined as an ideal for living rather than just a Saturday night release.  The implicit fantasy was of a “Boogie Wonderland” where music, dancing and sex were organising principles, rather than work and the economy. “Lost in music, feel so alive, I quit my nine to five” as Sister Sledge put it.

In the unpromising social climate of the 1970s, this wonderland was sometimes projected into space. Earth, Wind and Fire (who recorded Boogie Wonderland) combined elements of Egyptology and sci-fi with albums like “Head for the Sky” (1973) and All n All (1977) with its cover pic of a rocket taking off from a pyramid. In the late 1970s there was a rash of space themed disco hits like  Sheila B. Devotion’s “Spacer” and Slick’s “(Everybody goes to the) Space base” (1979), the latter imagining the space base as disco and social centre rather than military-industrial installation.

Some of these space records can be viewed as simple cash-ins on the popularity of Star Wars and similar films of this period, but was there something deeper going on? While the sale of disco records reaped big profits for the record companies, the logic of the dancefloor was potentially at odds with the society of domination. On the floor, pleasure was elevated above the puritan work ethic and hierarchies of class, race, gender and sexuality were (sometimes) dissolved.

Discos (like today’s dance spaces) could have been the launchpad for explorations of different worlds on earth and beyond, powered by the Dance Disco Heat energy generated on the floor.  In this light the disco icon par excellence, the glittering mirror ball, has to be re-evaluated. Detailed archaeological investigations of the alignment of these spheres of light suspended high above the dancefloor will doubtless reveal that they were installed to equip dancers with a rudimentary astronomical knowledge to help them find their way around the universe.

 

They never reached the moon!

The Apollo ‘moon landings’ between 1969 and 1972 are presented by NASA as the highest point of the space programme, and as a model for all future adventures. In reality nothing better demonstrates why it is unfit to explore anything more exciting than the inside of the Science Museum.

A favourite question for conspiracy theorists worldwide is whether the moon landings actually happened or whether the whole thing was faked in a TV studio like in the film Capricorn One. If we give NASA the benefit of the doubt and allow that it may have sent a rocket somewhere it is clear that they never reached the moon, or at least not the moon as it has been known through the ages.

This was not the moon of heretics, pagans, lovers or night-time revellers. The moon of tides, madness, goddesses, rituals of drink, drugs and dancing. Neil Armstrong and his mates did not have the imagination for the kind of space travel needed to reach this moon. All they were able to reach was a lump of rock somewhere - possibly in orbit, possibly in New Mexico somewhere.

How did they mark the momentous occasion of the first landing on July 21 1969? The first thing they did was plant an American flag like it was just another piece of imperial real estate. By 1969 there were very few places left in the world where it was safe to do so. Losing the war in Vietnam and with flags burning everywhere else, perhaps the whole space programme was an attempt to find a place where the Stars and Stripes could fly unmolested.

The Apollo 14 ‘moonlanding’ in 1971 witnessed another amazing leap of fantasy and imagination when Alan Shepard became the world’s first lunar golfer. Billions of pounds and years of effort culminated in the staging of the first lunar open. All over the world, people are being uprooted and ecosystems bulldozed to build golf courses, sanitised homogenous outdoor playgrounds for the rich. Judging by the Apollo programme a similar fate awaits the whole universe if NASA have their way.

The Apollo programme shows that no matter how many miles NASAnauts may travel they will never get anywhere because in their heads they will still be in the suburbs of white middle class america, travelling across the universe opening golf courses and fly-through Macdonalds.

 

My day in Space

“I wanted to dance as I had never yet danced: I wanted to dance beyond all heavens” (Nietzsche, Thus Spake Zarathustra)

In the summer of 1995 I had the pleasure of spending a day in Space. Thousands of people from all over the world have journeyed to Space in recent years. This legendary dance club in Ibiza provides an excellent illustration of the possibilities and limitations of dance cultures as a means of leaving this world behind.

Clubs in Britain tend to be confined indoors at night. Space turns this on its head, opening in the day and with an outside dancefloor. We turned up at about 11 am after a very pleasant breakfast of coffee, croissants and speed. Some people had come straight from a hard night’s dancing elsewhere, many of them crashed out on cushions in the corner or on wicker chairs on the outside terrace. Much of Ibiza is Brit-dominated, but here there was a better mix of nationalities and sexualities than on the Starship Enterprise.

The ceiling inside the dark interior of the club is decorated with stars - a map of our destination? Further evidence of the club’s potential is found on the edge of the outside dancefloor, where there are several giant propellers. People danced in front of them to keep cool, but there is little doubt that as well functioning as air conditioning fans these machines could be used as starting motors to help propel Space into space.

The music was wall to wall anthems, like Todd Terry’s Weekend and, the Hardfloor remix of Mory Kante’s Yeke Yeke. The atmosphere never reached fever pitch, but there was an intimation of that feeling - the disordering of the senses, waves of noise and light flowing over and through the body... That feeling in the centre of the floor, where the outside world has already been left behind and it is easy to believe that the whole place could take off and never come back.

In view of this potential it is not surprizing that the state takes various measures to contain dancing and prevent us reaching the stars.

In many countries only approved businessmen get permission to run clubs. The high prices they charge - some clubs in Ibiza charge £30 a ticket, with small bottles of water costing £3 a bottle in Space - effectively rations dancing, limiting the amount of time people spend dancing, and the amount of people dancing at any one time. The hours people can dance are confined, by rules which state that clubs have to shut at particular times. Within the clubs enemy agents patrol to sabotage preparations for flight - in Space the security wore police style uniforms and patrolled with truncheons.

Above all great efforts have been expended to prevent people dancing under the stars themselves, the ideal conditions for spaceflight. In the UK It is virtually impossible to get official permission to dance outside at night, and non-commercial parties have been targeted by legislation such as the Criminal Justice Act.

Ibiza is different to Britain in that people can and do dance all day and all night (if they can afford it) , and the normal relations of night, day, work and play are suspended. But this is confined as a temporary holiday experience, which most people only experience for a week or two.

All this prevents the energy generated on the dancefloor from reaching the critical mass necessary for space flight, as well as preventing a terminal drain of the energy needed to sustain the global system of profit, production and domination.

It was for this reason that on this occasion Space failed to take off and on leaving the club we found ourselves wandering down a beautiful beach in the sun rather than walking on the moon. Still it definitely beat the Holloway Road at 4 am...

Disconaut AAA

AAA was launched in April 1995 as a non-hierarchical network of local, community-based space exploration programmes. Here Comes Everybody!, the first annual report of the AAA, details some of the activities of the many AAA groups worldwide (available for £2.50 from Inner City AAA, BM Jed, London WC1N 3XX).

Disconaut AAA (c/o Practical History, 121 Railton Road, London SE24) will be focusing on developing the potential of dance cultures for the exploration of space.  Everybody is a star! is named after a 1979 track by Sylvester (1946-1988), also responsible for such otherworld explorations as "Dance Disco Heat", "Do you wanna funk" and "You make me feel mighty real".

[original printed on white paper, 4 pages A5. Just to be clear, we never subscribed to the conspiracy theory that the moon landings were faked - the article 'They never reached the moon' was a play on Leonard Cohen's 'they'll never ever reach the moon, At least not the one that we're after'. The physical moon was reached but not the one of imagination]

Everybody is a Star! Number Two, Summer 1997

Take a dancing flight

Exactly 30 years after NASA launched the Apollo space programme, Disconaut AAA  has unveiled its own Dionysus Programme.

When Apollo One caught fire on the launch pad in 1967 it marked the start of  the US government's biggest ever space effort. But why Apollo? If pagan deities was the name of the game there were plenty of others to choose from. To answer this we have to turn to Fred Nietzsche, 19th century German philosopher and dance enthusiast.

In the Birth of Tragedy, Nietzsche identified two antagonistic cultural tendencies with the Greek gods Apollo and Dionysus. Apollo was associated with restraint, control, order and rationality. The rituals of Dionysus on the other hand involved music, passion, wine, intoxication, and the dissolving of boundaries.

As part of the military industrial complex, seeking to extend the control of the imperial order through the conquest of space, NASA’s programme could only be the Apollonian. The Dionysus Programme has been launched in direct opposition to Apollo and its successors, to put into practice Disconaut AAA's mission to explore the potential of dance cultures for the exploration of space.

The starting point for the Dionysus Programme is Nietzsche’s description of “the glowing life of the Dionysian revellers”: "In song and in dance man [sic] expresses himself as a member of a higher community; he has forgotten how to walk and speak; he is about to take a dancing flight into the air... He feels himself a god, he himself now walks about enchanted, in ecstasy... He is no longer an artist, he has become a work of art". Phew, all this without MDMA.

Disconaut AAA are attempting to apply this insight into the links between dance, ecstasy and flight as we leave the twentieth century. For some years experiments have been carried out in a global network of underground laboratories of pleasure. We can now report some of our preliminary findings:

The Dionysus Programme has accumulated extensive evidence of near-flight experiences on the dancefloor. Participants typically report sensations of 'rushing', of accelerating velocity, of the body tracing a line of flight and of leaving behind 'the real world' and establishing a direct connection with the wider universe. There are clear parallels here with the effects on the body and the euphoric feelings of escaping gravity associated with 'lift off' by more traditional means.

In the Dionysus Programme we have tried to break the tyranny of liquid-fuel rocket propulsion and to identify alternative fuel sources and means of transport. In the process we have experimented with a range of easily ingested chemicals, some of them derived from plants, others artificially manufactured. These substances have contributed some invaluable insights and certainly have a role, particularly in maintaining the stamina needed for long flights.  However we have to report that several of our experimental human probes which were successfully blasted beyond the atmosphere with chemical propulsion quickly crashed down to earth and vanished without trace, while others are now drifting aimlessly in space circumscribing ever decreasing circles around their own navels.

The Dionysus Programme has conducted a whole range of tests with extremely high tempo electronic sounds. Our hypothesis was that a continual acceleration in beats per minute would enable us to reach earth's escape velocity and take off. Unfortunately after prolonged uninterrupted exposure to these tests the ship began to break up and several participants showed signs of exhaustion and in some cases nausea.  Future experiments will attempt to reduce the risk of side effects by introducing greater variety and rhythmic complexity.

Ill-fitting space suits have been an ongoing problem in the Dionysus Programme. A major difficulty has been the rigid masculine character armour which even some potential astronauts seem unable to discard. Dance cultures provide a space where it is possible to escape the confines of a fixed identity and explore a range of subjectivities and possibilities. Sadly a lot of men in particular seem afraid to appear as anything other than cool, serious and controlled. Clearly this is incompatible with the flexibility required in space. Disconaut AAA are developing fun fur and sequin space suits to help overcome this.

The present efforts of the Dionysus Programme are geared towards the Dreamtime project, through which AAA groups around the world are imagining what life will be like in autonomous communities in space. Dance settings provide a unique opportunity for collective dreaming, not the passive dreams of sleep but the visions of the lived body in perfect motion.

Here we are not only able to think about life in space, but to feel what it will be like to live in an autonomous community. Nietzsche described this sensation: “Under the charm of the Dionysian not only is the union between man and man [and woman]  reaffirmed, but Nature which has become estranged, hostile, or subjugated, celebrates once more her reconciliation with her prodigal son, man.... Now the slave is free; now all the stubborn, hostile barriers, which necessity, caprice or ‘shameless fashion’ have erected between man and man, are broken down… Each one feels himself not only united, reconciled, blended with his neighbour, but all as one with him".

By creating autonomous zones in our own parties on earth we can create conditions that prefigure autonomous communities in space. To do this we have to neutralize the negative effects of various black holes which suck energy out of dance cultures, such as commercial promoters and the police. This will be the focus of the next stage of the Dionysus Programme.

Spice in space

“When you go and see a careers officer,” ponders Mel C, “and you sit down and say, “I want to be a spaceman”, instead of responding ‘Go study astrophysics’, they go. ‘Yeah, but what do you really want to do?’ That is so wrong” (Spice Girls, Guardian, May 1997)

Stay up forever

In 'Voyage to the Moon' (1649), Savinien de Cyrano de Bergerac described an attempt to reach the Moon by tying bottles of dew to the body. The idea was that when the Sun came out, the dew would rise, taking the body with it. On the face of it, this looks unlikely but the nocturnal nature of the Dionysus Programme should make it comparatively easy to test. We will need:

- a large green open space for dew maximisation;

- proximity to a site of astro-magical significance at a summer solstice (when the sun's energy is at its height);

- several thousand people prepared to stay up all night and still have the energy to fly at dawn;

- at least one sound system.

 After a night of dancing, participants will roll in the long grass, covering their bodies in a fine suit of dew. They will then join hands and dance in a circle as the sun rises, waiting to take off.

Stonehenge on June 21st has been chosen as the ideal location. Unfortunately there are indications that the state will attempt to sabotage the Dionysus Programme by seeking to prevent this experiment, so all potential astronauts are warned to be ready to defend themselves.

Disconaut AAA

The Association of Autonomous Astronauts is a non-hierarchical network of local, community-based space exploration programmes. Dreamtime is upon us, the second annual report of the AAA is available for £3.00 from Inner City AAA, BM Jed, London WC1N 3XX.

Everybody is a star! is the newsletter of Disconaut AAA (c/o Practical History, 121 Railton Rd, London SE24). Issue one is still available with articles on Disco, Ibiza and the Moon. If you want a copy send an SAE. 

In issue No.1 we outlined the links between dance music, radical utopianism and space exploration. We have since become aware of other publications interested in these connections.

· Ego magazine (80a St Augustines Road, London NW1 9RP) includes an article Space is the Place which considers funky futurism in the work of Herbie Hancock, Juan Atkins, the Jedi Knights and many others.

· Rickey Vincent’s excellent history Funk: the music, the people and the rhythm of the one (New York, 1996) devotes a whole section to George Clinton and “The metaphysics of P: the Mothership Connection”

[original printed on green paper, 4 pages A5]

'Disconauts are go!' was later reprinted in 'Dreamtime is Upon Us! The Second Annual Report of the Association of Autonomous Astronauts' (1997).

Previous AAA posts:

Mission accomplished but the beat goes on: the Fantastic Voyage of the Association of Autonomous Astronauts

Summer Solstice 1999: AAA on Parliament Hill

Military out of space - AAA at J18 Carnival Against Capital 1999

AAA at Brixton Reclaim the Streets 1998

Skinheads as Independent Travellers in Space

We were brought up on the space race, now they expect us to clean toilets

Other AAA archive material:

AAA Archive (ex-Parasol AAA)

Uncarved AAA archive