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Updated: 52 min 47 sec ago

Operation Wild Mayhem – Games To Collapse Empire

3 hours 40 min ago

From Barbarically
A piece by Julian Langer, whose blog can be found at https://ecorevoltblog.wordpress.com
————–
“Three minutes. This is it – ground zero. Would you like to say a few words to mark the occasion?” Tyler Durden

As Tyler stood overlooking the heart of civilization he knew he saw a failing empire on the brink of destruction. So Tyler abandons the consumer nesting instinct, in favour of neo-luddite primal anarchy.
 
Whether or not time and this magical land called the future exists is something for another discussion – I’ll just say that I’m not convinced. But for the purposes of this discussion it seems fair to say that we are three minutes from ground zero. The important thing to remember though is that we are not awaiting the arrival of a nuclear bomb, though Trump, Putin and North Korea appear to be directing us towards that situation. No, we are the embodiment of a thermonuclear cataclysm, a world-ruining piece of machinery, three minutes away from ground zero. So I’ll say a few words to mark the occasion.
 
Tyler was wrong when he said that our fathers were our models for God; our fathers were merely meant to teach us how to navigate the body of God – the body of the metropolis, the state, the market, civilisation, the Leviathan. But Tyler was correct when he said that God hates us.
 
After all, what has God, civilisation, the state, the Leviathan, the stranglehold of capitalism brought us? The planet is in ecological ruins. We are plagued by droughts, hurricanes, wildfires intensified by arid conditions and desertification, brought on by agriculture and the deforestation it requires, oil spills, dehabitation, specicde, air unfit to breath and mass extinction. Television feeds us the daily horror of militarism, bombs and politics, along side (m)advertising, supposed reality shows and force-fed comedy spooned down our throats, as we sink deeper into the psychosis of this hyper-real Spectacle – the word of God, the great domesticator.
 
But in the words of Tyler Durden, “fuck damnation, man, fuck redemption! If we are God’s unwanted children, then so be it!”
 
If this culture wants us to live lives of death, I propose we rebel, by seeking (near-)Life experiences; that we lose every-Thing to be free to do anything.
 
How do we do this?
 
Well if this culture is hell bent on trying to domesticate us all, bringing some wildness to this culture seems the best routeless direction to go down.
 
With all their attempts to make living in this culture better, most activist projects have served only to make the planetary work machine more bearable for those closest to “radicals”. The revolutionary project is now largely a t-shirt or film. Social anarchists fill potholes and keep this culture going – acts of service to God.
 
On the other hand, subversive art-focused and psychology-focused milieus, such as Situationists, Discordians, guerrilla ontologists and others which can generally be considered applicable to a post-anarchist practice, have succeeded in creating spaces to release the repressed flow of the wild, within the body of civilisation. This type of practice is that which Hakim Bey (Peter Lamborn Wilson) calls poetic terrorism, and appears to be a means of eco-radicals waging primal war against this world-ruining culture.
 
Situationists are focused on challenging the psycho-geography of this culture’s everyday normal life, through mediums such as the situationist-prank, which involved turning aspects of capitalism’s everyday-narratives against itself. Discordians and guerrilla ontologists, inspired by the philosophy of Robert Anton Wilson, have often embraced the campaign of Operation Mindfuck, which has focused on art based approaches like performance and guerrilla art, as well as vandalism, practical jokes, reality hacking and hoaxes.
 
Drawing from these both, in mapping out a loose route for our poetic terrorism, a campaign seems available to us, as agents against this culture, as a means of wild-attack.
 
What does this look like?
 
Here are some games –
Modelling glue in the locks of shops, banks and vehicles of world-ruiners. Going into computer shops with fishtank cleaner magnets and destroying the hard drives. Standing on streets with a free hugs sign and giving each person who hugs you a home-made pamphlet on the ecological crisis. Gluing folded up pieces of paper into the coin slots of parking machines and into the card slots of ATMs. Searching for unlocked cars and turning on their lights to drain the battery. Mixing whipped cream, corn flakes, grapes, maple syrup, dish washer fluid and warm water in large quantities in black bags and pouring home-made vomit along streets, in high-traffic pedestrian areas. Standing on the edge and peeing into swimming pools. Leaving kitchen knives in public places covered in fake blood. Graffiti apocalypse poems or surrealist slogans, like “I don’t want to be a wall anymore” on walls, in chalk in public spaces, in sight of on-lookers. Putting itching powder on the toilet paper in public toilets and rolling it back up. Gluing public toilet seats down and putting glue on them. Wearing sandwich boards emblazoned with “the end was yesterday”. Filling wet paper towels with flour, wrapping it up, tying up with a rubber band and throwing flour bombs. Reviving the Existential Negation Campaign. Destroying badger traps or committing other acts of ecotage/monkey-wrenching and turning them into works of art.
 
These are some of the directions for this project of wild mayhem. With every work of creative-destruction performed a communiqué should be left, as words to mark the occasion.
 
With this, eco-radical practice escapes the revolutionary model, which is tied to History (the narrative of this culture and its “progress”), without falling into renunciation and becomes an iconoclastic endeavour, full of wild potential. Eco-radicals can challenge believers in this culture’s faith in its ability to maintain everyday normality in ways that are direct and signify a defiant rebellion, without appealing to ideologies and systems, which end up being incorporated and part of that which we hate.
 
As this operation is intentionally outside of History, there is no start or end date to it. This can be picked up by anyone and dropped as soon as they decide to stop. It has no governing body or even decentralised organisation behind it. It is a wild endeavour, anarchic, free.
 
So this is it – ground zero. Our operation will be one of wild mayhem. What is to come we cannot know for sure, but the present course only leads to ruin. Disrupting that course, disrupting its ruin of the world and encouraging God’s ruin, through wild poetic terrorism as primal war, seems like a pathway to go down with potential. If you want a future, I will turn again to Mr Durden – In the world I see – you are stalking elk through the damp canyon forests around the ruins of Rockefeller Center. You’ll wear leather clothes that will last you the rest of your life. You’ll climb the wrist-thick kudzu vines that wrap the Sears Tower. And when you look down, you’ll see tiny figures pounding corn, laying strips of venison on the empty car pool lane of some abandoned superhighway.”

category: Essays
Categories: News

Anarkismo Network: Statement of the general meeting

6 hours 41 min ago

via Freedom News

European sections of the platformist international have issued a joint declaration on the state of the movement following last month’s gathering in Genoa. Launched in 2005, Anarkismo consists of groups which agree with an editorial statement and tends to promote organised engagement with existing mass movements such as large trade unions, in an attempt to push them towards more syndicalist and anarchist methodologies. The 2017 statement is as follows:

Delegations from Wales, France, Italy, Switzerland and Ireland — with a warm solidarity statement from our Catalan comrades of Embat — expressed the need to clarify and deepen our common work.

Where are we?

The phase that we are currently living in is without doubt one of systemic crisis and strategical transformation. Capitalism in crisis is looking for a new model of regulation while the political left is stuck in its own heavy crisis — a lack of any clear perspective or will.

Social-liberalism is an active part of the State and of the European management of capital. It has evolved as an instrument of domination and exploitation. Another section of the political left claims a reformist ambition which is based on a pro-State strategy but to date hasn’t managed to formulate an alternative along the lines of genuine social emancipation. There is also a relatively large milieu which struggles to bring to life meaningful resistance at grassroots level, but nonetheless refuses to abide by institutional frameworks.

Through the process of Fordist-type liquidation sales, capitalism brings us back to forms of exploitation which are reminiscent of the beginning of the 20th century. The traditional proletariat is being transformed and enlarged — it is re-produced through new forms of exploitation like autonomous work and new structures of wage labour in a push towards generalised precarious conditions of life.

The world, and particularly the EU, is facing new contradictions, with relative potentialities for them to explode, such as Brexit or the rise of the far-right movements towards national power. With huge internal tensions, the geostrategic European bloc is on the edge, and in the near future it may either become a coherent imperialist pole, or risk facing the pressure of other centres of power throughout the world.

The lack of a social movement able to check the dominant bloc’s offensive must be redressed to better depict the situation. No movement amongst the oppressed is able to go forward to new social conquests and organise a combative working class under the current dominant social conditions.

This in a situation when the far right is everyday more aggressive and the bourgeoisie is leading an offensive against every right and social conquest that was accumulated through struggles in the last 150 years.

Where do we want to go to and what should we do?

In the present phase and the one yet to come, we must and will have to deal with a hard and difficult situation to build our intervention, but we won’t be afraid and we will not step back.

The end of capitalism and the self-management of the whole of society are needs that cannot and should not wait any longer. As such, they are historical objectives. They are the goals that lie at the heart of our practice within the organisations of the exploited. We learn and prepare tomorrow’s values in today’s struggles.

We do not believe there is any shortcut to that. Our daily duty is to build step by step the struggles and social conflicts in our neighbourhoods and our workplaces. We must accumulate the strength in order to gather and mobilise the whole part of the society which resists and creates dissent, refuses to comply with capitalism and defends the only possible alternative: organization from below and the destruction of every form of domination and exploitation. Our politics are one of emancipation, direct grassroots action and the construction of popular power.

We’ve seen that Europe, despite its contradictions and internal conflicts, is not only a supranational union of States, but also a system of transnational power which has a proper capacity to intervene to guarantee the fundamental interests of the dominant bloc.

We believe in, and therefore we work to build, a common culture and strategy within our respective organizations and our network, in order to reinforce social struggles and strengthen class-struggle and emancipatory organised anarchism. We aim at building an international network in the common area that will be able to fight back against the processes we are facing. By identifying the potentialities of struggle, we plan to generate an alternative and a balance of power that is more favourable to us.

We are determined for as long as necessary to bring our collective contribution to the movement of social struggles in Europe and throughout the world.

Go forward, fight, build popular power!

We carry a new world in our hearts.

Alternativa Libertaria/FdCA – Italy
Alternative Libertaire – France
Coordination des Groupes Anarchistes – France
Libertarian Socialist Federation – Britain
Organisation Socialiste Libertaire – Switzerland
Workers Solidarity Movement – Ireland

Full list of member groups

Australia
Melbourne Anarchist Communist Group

Brazil
Federação Anarquista do Rio de Janeiro
Federação Anarquista Gaúcha / Coordenação Anarquista Brasileira
Organização Anarquista Socialismo Libertário

Canada
Common Cause

Colombia
Grupo Anarquista Bifurcación
Grupo Libertario Vía Libre

Denmark
Libertære Socialister

France
Alternative Libertaire
Coordination des Groupes Anarchistes

Ireland
Workers Solidarity Movement

Italy
Alternativa Libertaria/FdCA

Norway
Motmakt

South Africa
Zabalaza Anarchist Communist Front

Switzerland
Libertäre Aktion Winterthur
Organisation Socialiste Libertaire

Uruguay
Federación Anarquista Uruguaya

USA
"Black Rose Anarchist Federation / Federación Anarquista Rosa Negra
Humboldt Grassroots

Wales
Libertarian Socialist Federation

Tags: Anarkismoplatformistscategory: International
Categories: News

Crossword Puzzle #29: Anarcho-Transhumanism

Sun, 12/10/2017 - 14:53

This weeks crossword puzzle is on Anarcho-Transhumanism.

Download it here: https://anarchistnews.org/crossword/crossword29.pdf

***

From LBC about the book:

For those anarchistnews fans who miss Worker's acerbic and insightful bon mots on modern-day anarchy and anarchists, here is a fix (however temporary) for you.

Fifty crossword puzzles of occasionally ludicrous difficulty (there are scattered puff questions throughout also, for those of you, like me, who are terrible at these kind of games) are featured for your education and amusement.

Anarchistnews.org is the most popular, utilized, and non-sectarian news source pertaining to anarchists in North America. Its open commenting system continues to be one of the few spaces in which anarchists, nationally and internationally, converse about topics of the day, challenge each other, and critically engage with a wide variety of issues and events.

Worker retired from running the site after eleven years... Since then they have reflected on their time in the daily trenches of running the site, and this book is the result. These crossword puzzles speak to the years of comment threads, the ridiculousness and wonderfulness of the anarchist space in North America, and finally the absurdity of working with cantankerous, stubborn, and self-righteous people by way of essay or manifesto.

These puzzles should probably be done by a reading group or a group of friends. They are supposed to make you think, laugh, and perhaps smack your head. A more perfect metaphor for North American anarchism cannot be found.

https://littleblackcart.com/books/culture/workers-book-of-50-sectarian-c...

***

[ Here are the solutions! Don’t peek!: http://ardentpress.com/crosswords/ ]

Tags: beautiful crossmess parzelthis sitepdfDownloadscienceanarcho-transhumanismcategory: Projects
Categories: News

Otherworlds Review #4: Snakes

Sat, 12/09/2017 - 15:06

via IT'S GOING DOWN


Sun in Sagittarius, Full Moon in Gemini



Issue 4, December 2017

“The avenger that completes the task of liberation in the name of generations of the downtrodden. This conviction, which had a brief resurgence in the Spartacus League, has always been objectionable to Social Democrats. Within three decades they managed to erase the name of Blanqui almost entirely, though at the distant thunder of that name the preceding century had quaked.” – Benjamin, On the Concept of History

“Let us finally conclude the immanence of the smallest scraps of matter. Although their lifespan is of one second, their rebirth is boundless. The infinity of time & space is not the exclusive privilege of the universe as whole. It also belongs to every form of matter, down to the infusoria and grains of sand… Therefore every one of us has lived, lives, and shall live endlessly under the form of billions of alter egos… The stellar systems carry us along within their immortality. Being the only organization of matter, they possess its fixity and its mobility all at once. Each of them is but a strike of lightning, but such strikes illuminate space eternally.” – Blanqui, Eternity by the Stars

On the 17th of November, when the new moon met the sun in Scorpio – the sign of desire and careful attack – rebels in Olympia, WA began a blockade of the railroad leading to and from the dreadful port of Olympia. This auspicious night for new beginnings also marked a year since the eviction of a blockade of the same line; a blockade erected in solidarity with the struggle of indigenous water protectors and their accomplices against the DAPL pipeline – the Black Snake.

In spiritism, and other necromantic traditions, it is held that it takes a certain amount of time after death before a spirit can fully takes its place among the ancestors. In many traditions, one must wait a year before calling on an individual spirit, as an ancestor, for strength and guidance. It’s thought that it takes that much time for the spirit to work through the pain and confusion of their own death, to adjust to the otherworlds and to their new existence in them. When a year has passed, and the departed has joined its ancestral house (or wherever other collective or place it is joining), then and only then, can we begin to speak of conjuration.

Yes, the world is full of wandering and lost spirits, those stuck and incapable of moving on. And yes, anyone with a ouija board or tarot cards can get one of those spirits on the line, but to conjure real otherwordly strength means to act in partnership with and to call forth the spirits of a given tradition who form an ancestral line onto themselves. When the state ended last year’s blockade, sent it to the otherworlds, they unknowingly set it on the path that all spirits walk: the labyrinthine meander of the worlds beyond, of the chthonic.

The golden tablets buried with the Orphic initiates tell us that in the underworld we are given the choice to drink from the waters of forgetting or the waters of memory. Those who’ve seen the mysteries know to resist the temptation of forgetting and to ask for the cool waters flowing from the Lake of Memory. When the dis-membered spirit re-members and is re-membered, they gain the strength to join the other of their lineage. Last year’s blockade drank the waters of memory and in doing so joined the collective of spirits hereafter referred to as ‘the Commune.’

With initiation comes the powers, goetic and mantic, to invoke and truly conjure the Commune. The Commune, a composite being – one and many wolves – comes when called by those who know the way to call it forth. That so many “call” to each other, without ever calling the spirits, explains why their so-called communes look more like everyday life than its interruption. When the spirits who compose the Commune (and the spirit of the Commune itself) assert themselves, they make their presence unmistakably known. Time moves differently, old divisions fall away, new roads open, there is an immanence to spirit and potential. Then, and only then, can a moment of space-time be named the Commune. That presence requires a break, a fissure, a doorway between this world and the others. To build the Commune one must open the door and call the spirits through it. To do one without the other (the break and the remembrance) risks fascism and worse.

The anarchists, indigenous activists, punks, queers and other communards in Olympia proved their adeptness in summoning the Commune to full force. For twelve days the spirits flooded to the site of interruption and made it spread. There was dancing, streetfighting, a punk show, coyotes, workshops and discussions, plant medicine, prayer, a piano on the tracks. For twelve days now-time was given material space. For twelve days the doors stood wide open.

Yes, The police destroyed the Olympia Commune. They tore its encampment apart, scattered its children, severed its spirit from this world, dis-membered it. But we arm ourselves with Memory – anamnesis, not-forgetting. We sing the mourning songs of the goetes and in our singing send the Commune on its way, strengthen it for its journey to the waters of memory and forgetting, where it too will make its choice. Our remembering it can only help it to remember as well. It too, if we all do our part, will find its way to the weblike assemblage of ancestral communes, the Commune itself. And when the moment is right, those who know its name can call it back to the Earth.

Over the Oakland Commune hung a banner – Paris 1871, Oakland 2011 – to which we joyously now add Olympia 2017. We mourn the commune, tend to the void it has left in the hearts of those who knew it, but we know it shall return. Just as the wine from the grapes grown on Montmarte hill is pressed and opened and drank as the blood of the communards; as a sacrament of the Commune – the interruption in space-time – which died there with them. We too drink the wine, the waters of memory, and vow to live in the time-between-Communes in ways which anticipate the return.

The Olympia Commune remembered other spirits as well, other stories. It remembered the encampments at Standing Rock which in turn remembered the Lakota prophecy of the terrible Black Snake which would come bearing destruction. The awareness of this prophecy was a weapon in the hands of those who were called to wield it.

Snakes, especially where they involve themselves in matters of apocalypse and prophecy, are found in mythologies and eschatologies the world over. Norse lore tells that when the serpent wrapped around the world releases its grasp on its own tail, it will do so in order to fight the Gods at Ragnarok. But the Orphics also knew that a snake was also there at the beginning, wrapped around the world egg, waiting for the hermaphroditic god Phanes – the light bringer; all genders and species manifest together – to crack its shell wide open with its dancing and thereby bringing the cosmos into existence. Before he could build his oraclular temple at Delphi, Apollon first had to slay the serpent which already held court at that gate to the otherworlds. That his prophetesses thereafter took the name pythia – pythoness – bears this memory. The transgendered shaman Tiresias and the animistic prophet Melampous slew and saved snakes respectively and each gained the true sight by way of their encounters. Snakes unnerve us because of their ambivalence and alienness, their force of interruption. And yet they always come bearing the gift of knowledge. Lucifer too was a light bringer who offered knowledge as an apple from the Tree.

The Black Snake has arrived as the interruption of the sacred waters and the ways of life which depend on them. It arrives as apocalypse and poison and empire. But empire too can be interrupted. It was, after all, a nocturnal vision of a snake coiled around Spartacus’ face which revealed to his wife, a prophetess subject to the Dionysiac frenzy, that he would catalyze the largest slave revolt the Roman Empire had ever seen. They led a years long interruption of that Empire’s hold over hundreds of thousands of lives, and they did so moved by the illumination of that vision. We live under the reign of the true descendant of that Empire and thus share common cause with the spirits who fought to destroy it. Such remembrance requires knowledge: the knowledge to open the door and to call the spirits through it.

Some within the Olympia Commune responded to the tired call for demands by issuing 20 of them:

1. make the port a beach again
2. blow up the sun
3. the complete destruction of time itself
4. a brick for every window
5. a wrecking ball
6. that, while science still exists, one of us be endowed with an Adamantium laced skeleton
7. a swift and brutal end to the exploitation commonly referred to as “science”
8. the destruction of all dams, and the return of the salmon
9. no motor boats ever again
10. that fascists and politicians spontaneously combust
11. compost the police
12. release of all prisoners and the Total Destruction of prison, in all of its forms
13. cessation of all space exploration
14. the return of the Tasmanian wolf, the aurochs, the dodo bird, the coral reefs, and all other creatures and habitats that have ceased to be
15. the wilderness
16. total freedom
17.
18. the liquidation of Pacific Union’s assets, to be equally distributed among all children
19. mandatory clown uniforms for all Olympia parking employees
20. that steve hall fight a bear

From the very first they emphasize their commitment to memory but we call your attention, dear reader, to the seventeenth.

17. [ ]

This is the door, situated there between freedom and liquidation, thrown open by the Olympia communards. The door is the refusal to play the game of the state’s discourse; the refusal to forget its betrayals and false promises. May we always remember that door that we may call it to presence again. Let us commit its passphrases to memory that we may recall them when we meet again.

Nothing is over; everything continues.

***

17.

“Every second was the narrow gate, through which the Messiah could enter.” The anarchists of the Golden Age would have understood—they do understand, for our ancestors are always with us—when we speak of devotion. In the Roman battlefield ritual of devotio, a general promised himself and all of the enemy legions to the divine dead and the earth in exchange for victory. A self-sacrifice, but not a christian one: no forgiveness for foes here, no renunciation of the earth. But the Roman devotio served the State, ours seeks to ruin it. Nor is the Revolution to be forever in the future, to be earned through wretched asceticism, the protestant-capitalist work ethic, and crawling progress.

“Liquidating the lie of the transitional period means making the revolt itself a different way of conceiving relations.” When we speak of devotion, we speak of the insurrectionary imminence and immanence of our gods, their fiery and shining presence in our lives, the bolt of lightning that consumed Semele when she asked to see Zeus in his true form, the torches of the Battle Crow blazing from the skull of Cú Chulainn. We speak of “the Idea,” of “the faith,” of Anarchy! Our incendiary goddess, for whom Elia Corti and so many others gave their lives. For it is our lives that we offer, not our deaths. We speak of the hearth fires around which we gather, around which we have always gathered, which have kept the continuity of our communities and our struggles alive even in the bleakest of times. We fight for that which we are already a part of, even—especially—when the war demands negation. At the same time, we fight for the unknown—that is, for our relationship to it, for that which is familiar only through déjà vu. How can the Gods meet us face to face till we have faces?

From the hearth fires of devotion, the torches of liberatory fanaticism are kindled. In a world that has seen so much horror perpetrated by religious and rationalist authoritarians alike, we recognize the danger of this language, but we do not shy from embracing it. Our lineages, our kin: the Boxers, the Ghost Dancers, Carlota Lukumi and the rebels of Triunvirato, the Vouduisants at Bois Caïman, the Yellow Turbans, the black-clad firebrand-throwing women of the Isle of Mona, the maenads—those Dionysian fanatics of old. All those who rejected the armor of Leviathan and sought protection from the spirits through dance, through possession. Fanatic: from Latin fanum, “temple, shrine, consecrated place” – spoken in an ecstatic state; spoken while possessed by spirit. We who have consecrated ourselves as sacer are above all man-made law, partaking only in the sovereignty of the Otherworlds. We are outlaws, wargs, wolves—one and many. We are the affinity group, the gang, the pack. Our informal organizations exist unto themselves, but in relation to civilized society, we are always a threat. And our forms of organization are mirrored in the spirit world, our accomplices are found in all the realms. Wolves on the surface of the earth, snakes descending into the subterranean depths and back again, corvids in the heavens. Always shapeshifting, always mediating between life and death, always accompanied by the howling and hissing multitudes of our collective ancestors.

***

“Our world is going through a rather peculiar moment of dread and confusion – one for which there does not seem to be a ‘proper name’ yet. And yet naming our time is part of what is at stake. In this regard one thing at least is clear – ours is a time of planetary entanglement. But the planetarity of our predicament is not all there is. As it happens, times of planetary entanglement are propitious for all kinds of accelerations or escalations. They are propitious for the renewed production of things, forms and imaginaries both baroque, grotesque and dystopian if only because such forms/things/and imaginaries generally strive to generate their own actuality through sheer excess and stupefaction.” Achilles Mbembe, January 2017

“The duality of our relationship with reality can also carry us towards armed struggle, especially after so many years of disorientation. We want to see practical results, we think it’s possible to go beyond the abstraction of round-table politics, we want to see some concrete action. The urge to construct forms of action for ourselves is sometimes very strong, since we’ve had to put up with so many years of empty speeches. And imagination? It helps us to bear the clash with reality; in this case it helps us to avoid seeing what we don’t want to see. Certainly it slips into and supports fanaticism. But men become fanatical under the yoke of their ideological schemas while we, more often than not, are driven by the violence of our dreams.” Anonymous, Italy, 1991

“The virtual and the actual together make up two mutually exclusive sides of the real. The actual is a given states of affairs that is populated by bodies. The virtual is a ‘pure past’ of incorporeal events and singularities that have never been present, which have ‘the capacity to bring about x, without (in being actualized) ever coming to coincide or identify itself with x, or to be depleted and exhausted in x’ while ‘without being or resembling an actual x.’ In this sense, the virtual includes all potential worlds, everything that inhabits them, all of their really-existing potentials, and their every potential to differ that coexists with the actual.” Deleuze, Difference and Repetition

Twin existences play out more openly when the twins of Gemini find their full moon in the sky of December. Under and over, within and without. There is a blend of the known, unknown, familiar and strange, blessed and cursed. Cold gets colder. The earth spun this way before and the body starts to know this air. The communal web of consciousness takes the breath. The philosophical inheritance of Sagittarius howls.

One labyrinth of solitude might reveal that “the predominance of the closed over the open manifests itself not only as impassivity and distrust, irony and suspicion, but also as love of Form.”

EVOCATION: Earth, 114 million years ago, one morning just after sunrise: the first flower ever to appear on the planet opens up to receive the rays of the sun. Prior to this momentous event that heralds an evolutionary transformation in the life of plants, the planet had already been covered in vegetation for millions of years. The first flower probably did not survive for long, and flowers must have remained rare and isolated phenomena, since conditions were most likely not yet favorable for a widespread flowering to occur.

One day, however, a critical threshold was reached, and suddenly there would have been an explosion of color and scent all over the planet – if a perceiving consciousness had been there to witness it. Without our fully realizing it, flowers would become for us an expression in form of that which is most high, most sacred, and ultimately formless within ourselves. Flowers, more fleeting, more ethereal and more delicate than the plants out of which they emerged, would become like messengers from another realm, like a bridge between the world of physical forms and the formless. Palpable tenets of gaseous sentience, sense perceptions, dial into the spaceless space found at the Olympia Commune, at the Ghost Ship, at the walls of the prison. The spaces are bridges to cross. The spaceless is the “new quality [that] emerges in a leap as the slow accumulation of quantitative changes, long resisted by a stable system, finally forces it rapidly from one state into another.” The doors opened by every act of rebellion, by every spirit of refusal, by the ancestors of freedom are our passages through protected thresholds.

Blessings to Feral Pines and all who passed at Ghost Ship!
Blessings to Robîn Agiri: Şehîd Namirin!
Santiago Maldonade Presente!

Tags: olympia communeolympiafrackingcategory: Essays
Categories: News

Finland: 100 Years Are Enough! (Video)

Sat, 12/09/2017 - 14:44

via insurrection news

Compilation video of anarchist and antifascist street activity in Finland between 2013 and 2017.

The 6th of December marked the 100 year anniversary of the Finnish State.

For the abolition of all states.

For anarchy.

Tags: Finlandcategory: International
Categories: News

Uruguay: Solidarity with the Anarchists Persecuted by Operation Erebo in Brazil

Sat, 12/09/2017 - 14:36

via insurrection news

Since October the 24th, a new operation of repression and intimidation is being carried out against the anti-authoritarian and anarchist movement in general in the city of Porto Alegre, attacking individual houses, social centers, occupations, libraries and anarchist spaces.

The actions of the civil police, the press and its media spectacle have also led to the preparation of a persecutory montage with the intention of generating fear, isolating the struggles and solidarities, generating the context to intensify the repercussions and intensify the harrassment of anarchist comrades and their associates.

Named like previous operations from a malicious reading of Greek mythology, Operation Erebo was initially carried out by the civil police in Porto Alegre, however since the latest series of raids that began on November 30th it is now presumed that the Federal Police of Brazil are also participating.

This operation is another addition to the history of persecution against anarchist and anti-authoritarian ideas and practices. The mass media are reporting on the possibility of the newly approved anti-terrorist law in Brazil being applied.

We believe it is necessary to make visible the situation that is being experienced in the social spaces and anywhere that is positioned in resistance.

We encourage comrades to keep abreast of events and to show solidarity with the rebels persecuted by the Brazilian state.

Hands outstretched to the comrades, closed fists for the enemy!!
Anarchist Solidarity!!!

(via Turba Negra)

Tags: Operation Érebouruguaybrazilcategory: International
Categories: News

Rome, Italy: Explosive Attack Against a Carabinieri Police Station in San Giovanni by Santiago Maldonado Cell FAI-FRI

Fri, 12/08/2017 - 16:36

via insurrection news

In times of social peace and compliance there is no better reply than action. A stimulus, a continuity and a jolt to wake up those who sleep.

Acting on one’s own initiative breaks the compliance and inaction and ignites those whose blood boils.

The anarchic praxis of attack must be the basic stimulus of anarchy, otherwise it is a walking dead. Action is necessary to make us alive in the ways we consider opportune, removed from every program, hierarchical and vertical structure. Many revolutionary practices are part of an anarchism in its bowels.

We have decided to take our lives into our own hands by breaking the oppressive peace that surrounds us.

On the night of the 6th to the 7th of December we placed a steel thermos containing 1.6kg of explosives outside the carabinieri barracks in the San Giovanni district in Rome.

Our attentions have turned to the main guardians of the deadly order of capitalism: the police. Without them, the privileges, the arrogance and the wealth accumulated by the owners would be nothing. Because they have always had the function of repressing, jailing, deporting, torturing and killing those who by choice or necessity find themselves outside their law.

The fight against the state is not simple and cannot be reduced to magic formulas. But the objectives are there and you cannot always make theories and talk of convenience. Every individual free by desire and necessity puts theory into action, here and now. There is no delegation in the struggle for freedom.

What would have been in these years if an incendiary minority had not picked up the torch of anarchy? If these comrades had waited for better times? The president of the European Commission whose Christmas was ruined knows something about this. He knows something about the vampire of Equitalia and was mutilated by one of its claws.* The sorcerer of Ansaldo Nuclear must have felt the heat from the torch of anarchy in his legs.**

Today we take the torch of anarchy, tomorrow it will be somebody else. As long as you do not turn it off!

Who wants to watch will continue to watch. Who wants to justify politically not acting will continue not doing so. We are not waiting for any train of hope, we do not wait for better times. Conditions move with the confrontation. The movement is such if it acts, otherwise it stands still. The liberation of the individual from authority and exploitation is carried out by those directly concerned.

Yet those who attack are driven by a contagious urge. This means propaganda of the deed.

Against cops, politicians and their stooges. Against engineers of science and industry. Against all masters, but also against all servants. Against the ranks of honest citizens of the prison society.

We are not interested in wasting time and energy in the critique of reformists…Although we do not consider ourselves an elitist minority, as anarchists we have our actions and our demands. Our propaganda. Every individual and affinity group develops and increases their experiences in fraternal bonding. Without any specialization and without wanting to impose a method. Let everyone find their way through action. The structured hierarchical organization in addition to killing the freedom of individuals is also more vulnerable to the reaction of oppression.

The informal anarchist organization is the instrument that we deem most appropriate at this moment, for this specific action, because it allows us to hold together our irreducible individuality, dialogue with other rebels via the claim of responsibility and finally the propaganda conveyed by the echo of the explosion.

It is not intended to be an absolute and definitive tool.

An action group is created and developed through knowledge, through trust. But other groups and individuals can share, even temporarily, a project, a debate, without knowing each other in person. They communicate directly through action.

Direct destructive action is the logical response to repression. But not solely. Anarchist praxis is also a revival, a proposal that goes beyond solidarity, breaking the spiral of repression-action-repression. Solidarity actions are impotant, but we cannot confine ourselves to the critique, however armed, of some oppressive operation or process.

The imprisoned comrades are part of the fight, they give us a side and give us strength. But it is necessary to act and organize. The advance of technological development, the policies of control and repression do not give much room for evaluation on what to do. Life and repression in the metropolis are being redesigned. Moving and acting can become more and more complicated.

Unlike the ‘clashes’ often announced by a certain antagonism, unpredictability is the best weapon against the society of control. Hit where they do not expect you. Today we struck in the heart of the militarized capital to challenge the delusions of security. Tomorrow, who knows, maybe in the suburbs where you least expect it. We do not make truces, we chose our own times. This has always been the principle of the metropolitan guerrilla. With the difference that the informal cell conspiracy does not know hierarchies or strategic directions. And that’s why it’s even less predictable.

The Italian State is at the forefront of repressive and military policies. By geographical location it is often called upon to do the dirty work to defend the borders of Fortress Europe.

The latest agreements between Minister Minniti* with the bloody Libyan colonels are recent evidence. Reaching the number of slaves necessary, ‘let’s take advantage of them at home’ as well as remaining popular is still a good bargain.

Last night we brought the war to Minister Minniti’s house. The ones in uniform who are directly responsible, the ones who obey by keeping silent and silencing those who don’t. They have received a small taste of what they deserve.

With this action we launch an international campaign against the representatives, structures and means of repression. Anybody can contribute to this campaign using whatever tools they consider to be the most appropriate.

Santiago Maldonado Cell
Informal Anarchist Federation – International Revolutionary Front

We dedicate this action to the Argentine anarchist kidnapped and murdered by the Benetton hit men. May the day come when the oppressors will finally disappear from the face of the earth.

(via Croce Nera Anarchica, translated by Insurrection News)

*refers to a letter-bomb sent in 2003 by an FAI cell to the home of European Commission president Romano Prodi. Prodi opened the parcel in his home, but the subsequent explosion did not result in any serious injuries.

**refers to the 2012 attack against Ansaldo Nuclear chief executive Roberto Adinolfi by Olga Cell FAI-FRI in which Andinolfi was knee-capped.

***Marco Minniti, Italian Minister of the Interior.

Tags: italyFAI-FRISantiago Maldonadocategory: Actions
Categories: News

Zurich – Fermento anarchist bookshop raided

Fri, 12/08/2017 - 16:13

via Act for freedom now!

On Thursday November 30th, at around 4pm, a dozen plain clothes and uniformed policemen from the cantonal police entered the premises of anarchist bookshop Fermento, on Josefstrasse 102 in Zurich, armed with a search warrant. The alleged crime: “Public instigation to commit crimes and acts of violence”.

As we have just learned, three policemen from the Criminal Investigation Department of the cantonal police already entered the bookshop ten days earlier. Then too using the same statement: the bookshop window would be an incitement to commit crimes and violence against businesses and individuals, to be seen in the context of the recent incendiary attacks against the construction of the PJZ [new palace of justice] and “Bässlergut” prison in Basel.

All this did not happen completely unexpectedly. Only a couple of days before, a long background article published by Schweiz am Wochenende and taken up by the Aargauer Zeitung urged that something be done once and for all against these anarchists, boasting of having discovered what everyone in Zurich can see: our shop window.

If the police acted on the impulse of Andreas Maurer’s piece – to call the journalist by his name – or if the latter had written under the pressure of someone else, we cannot know and do not care. The journalist’s role as cop has been openly demonstrated once again.

Let’s move on to the technical side:

In the first search, only the posters hanging from the window inside the bookshop were removed. Clearly the agents in question were not sure which poster contained the criminal message, so they took them all. One of these was an invitation to support our bookshop, which at the end of February will have to give way to yet another branch of Migros. We learned of the posters’ removal in amazement.

However, yesterday’s search was more thorough, although probably no less chaotic. This time another, apparently more important, department of the cantonal police was in charge. The trigger was the reappearance in the window of that damned manifesto: the one where those responsible for the construction of Bässlergut prison are listed, proposing to show the responsibility of all those who make a profit out of imprisoning people.

Strange that this time the same poster has been left in the window. In return they confiscated several others, especially those against the construction of the PJZ, as well as against the migration regime and prisons in general. As in the case of the first search, the posters were “seized as evidence and to preserve their traces”, because “any trace collected can lead to identifying the authors of the deed” (???)

Apart from this: 3 computers, 1 external hard drive, 1 CD with photos of plain clothes cops (for their photo album?) and also the list of addresses of subscribers to the anarchist newspaper Dissonanz in Zurich (and other correspondence), as well as the cards of books lent by the library, were taken. Clearly all this obviously has little to do with the offending poster, which among other things can easily be seen on the internet. The information collected, the names, contacts, etc. will probably serve other purposes, other constructions, more or less ridiculously set up.

We’ll see later.

In neither of the searches was there anyone from the bookshop present. There was the landlord at times, and the mayor of the district was called to supervise. A copy of the rent contract was requested and obtained to “find out who rents the premises in question and is therefore responsible for it”.

The prosecutor in charge of the operation is Edwin Lüscher, who for some time has been distinguishing himself as being in charge of riots, and who seems to be well known to everyone.

We’ll keep you informed

Your anarchists of Fermento

via https://finimondo.org/node/2105

Translated by Act for freedom now

Tags: zurichanarchists in troublefermentocategory: International
Categories: News

Warrior Up: Techniques for sabotaging capitalist infrastructure and extractive industries

Thu, 12/07/2017 - 20:52

"The question is no longer one of theory, but of practice: How to blockade the flows of capitalism as to halt ecological degradation and human exploitation? It may end with generalised social war, but it begins with groups of friends. Hand in hand, bands of friends can co-ordinate to halt the flow of commodities and carbon. Flexing their muscles, perhaps just first for an hour. Then a day. Then a month. The goal: forever." - Introduction to the Apocalypse

Warriorup.noblogs.org is a research project open to any anonymous input, turning an eye towards the infrastructures and extractive industries that the capitalist economy depends upon - how they function, and how they are vulnerable to direct action.

This project is inspired by the infrastructural sabotage carried out by indigenous warriors in the territory dominated by the Canadian state during land and water defense in the last decades. We want to be a resource for anarchists and other rebels carrying out actions against the economy of death - how can we make these actions more effective, safe, creative, and reproducible?

We need the help of all the brilliant troublemakers in the international anarchist space to make this resource more relevant and comprehensive. Please email us texts that have appeared in guides or communiques (or more obscure sources, like industry literature or counter-insurgency manuals) that can help us to better contribute to taking down the mega-machine. Translation of material that isn’t yet in English would be very appreciated - we can translate from French or Spanish if you direct us towards the texts.

The ‘Infrastructure’ page lists actions and research categorized by target (road, pipeline, electricity, rail, fiber-optic and communication infrastructures). The ‘Arson and Sabotage’ page lists techniques, and is also categorized by target (cars, buildings, heavy machinery). The ‘Guides’ page collects publications on arson, sabotage, blockades, security, and warrior fieldcraft. The 'Maps' page lists infrastructure and extractive industry mapping projects.

Once the project is more comprehensive, we will release a zine containing the most relevant content.

warriorupthrowdown (at) riseup (dot) net

Tags: sabotageresearchcategory: Projects
Categories: News

Solecast: Kill The Activist In Your Head an interview w/ scott crow

Thu, 12/07/2017 - 20:29

Latest episode of the podcast SOLECAST hosted by Tim Holland.

Listen here

Scott is a long time organizer and activist and is best known as a co-founder of the Common Ground Relief Effort in the aftermath of Hurricane Katrine. Common Ground is the subject of his seminal book, “Black Flags & Windmills." His upcoming book “Setting Sights” is available for pre-order now on PM Press.

In this episode we have a critical and informative discussion with Scott Crow about new ways of thinking beyond resistance towards a politics of possibilities. We discuss some of the pitfalls of “activism” and the toxic subculture that can tend to exist within in it. Scott explains about how the vocabulary we use can alienate us from our goals and the world we want to build. We talk some shit about Alex Jones, right wing media and the dangers of it as well.

Tags: solecastpodcastscott crowcategory: Projects
Categories: News

International Call For New Year’s Eve Noise Demonstrations

Wed, 12/06/2017 - 22:59

From NYC Anarchist Black Cross

This is a call for a raucous night of strong solidarity with those imprisoned by the state on one of the noisiest nights of the year. On New Year’s Eve gather your crew, collective, community, organization, or just yourself and come together to raise a racket and remind those on the inside that they are not alone.

Internationally, noise demonstrations outside of prisons are a way to remember those who are held captive by the state and a way to show solidarity with imprisoned comrades and loved ones. We come together to break the loneliness and isolation.

We know that prison is beyond reform and must be completely abolished. It is a mechanism of repression used by the state to maintain a social order rooted in white supremacy, patriarchy, and heteronormativity. To come together outside of the sites of repression is to also stand in defiance of what they represent.

The logic of the state and capital—of punishment and imprisonment, must be replaced by a rejection of oppression and exploitation. This call is one step in that direction.

Wherever you are, meet on New Year’s Eve at the prisons, jails, and detention centers, be loud in solidarity with those imprisoned and to push forward the idea of a world free from domination.

We send this call in solidarity with those defying state repression of large scale dissent: from the J20 defendants in Washington, DC to those in Hamburg facing trial following the G20, as well as those in the spaces between.

We want a world without walls and borders.

We will fight together until everyone is free!

Tags: prisoneventanarchists in troublecategory: Prisoners
Categories: News

Josiah Warren: A Communitarian Individualist

Wed, 12/06/2017 - 22:51

From Bad Press

The goal of every anarchist is the elimination of the state and all other forms of authority. From this common starting point, however, libertarians then take off in many different directions. Ideas about how people should or could interact with each other socially, economically, sexually or in any other way vary tremendously from person to person and from group to group. Perhaps the fundamental difference between the assorted varieties of libertarian is in how they view the ownership and distribution of property and goods and how they believe decisions about such matters should be made. Some are individualists, some communists, others somewhere in between. But though they may differ in what they consider the ideal balance between the individual and the group or community, even those on the individualist end of the spectrum believe that in a free society people would, by and large, live in proximity to others with whom they would trade, cooperate and intermingle to the mutual benefit of all concerned. In fact, american libertarian individualists were among the first to form anarchist communities where they could try out their ideas in the real world.

Josiah Warren is a good example of these anarchist pioneers. Born in Boston, he moved to Cincinnati in his twenties. There he came across the ideas on Robert Owen and became a founding member of the (non-anarchist) communist community at New Harmony. Warren’s experience in this short-lived project convinced him that its failure was caused by a dedication to communist social and economic arrangements which subjugated the individual to the community, imposing conformity and suppressing individual freedom of thought and action. Instead, he proposed the idea of individual sovereignty, where all were free to live as they chose as long as their actions did not interfere with the freedom of others to do likewise.

There’s a Time for Everything

But this did not mean he rejected cooperation among such free people. After leaving new Harmony he established a time store in Cincinnati to test out the economic principles that cost should be the limit of price and that free exchange can benefit all parties without any exploiting the others. His time store was quite successful, with buyers getting low prices and Warren earning his keep not through profit and interest but by payment for the labor he exerted in stocking and running his store or the labor he expended in the mechanics of lending money to others. As part of this project, he and his fellow traders, including white collar workers like physicians, utilized labor notes as a means of exchange, promising quantities of their labor in exchange for that of others. Those who participated in this arrangement had the option of asking for the promised labor, such as yard work or medical treatment, in exchange for a labor note, but these pieces of paper also took on the characteristics of money, and holders could exchange them for other goods and services (produced of course by labor) instead of the actual labor itself. Impressed with the success of the time store, other local businesses accepted and used these labor notes, and one competitor even decided to convert his shop into a time store as well.

After two years spent demonstrating that private property could be exchanged equitably, Warren moved on to other projects, all of which served to establish in some way that all relationships between people, whether economic, social, educational or sexual could be conducted fairly and justly without delegating decision-making and ownership of resources to groups, committees or communities. In the ensuing years he and others established an equitable trade school for boys in defiance of the apprenticeship model then prevalent. Participants became skilled at a trade in a short and intensive course of practical studies while being allowed both their independence and the responsibility for their own support. This project rejected the authoritarian system of master and student, resulting in inquisitive, self-directed and fast-learning young people without the deference to authority and subservience bred into students in traditional schools. Following this, a group including Warren made a failed attempt at an individualist intentional community (Equity) in the 1830s. After this flop he returned to New Harmony, no longer a commune, and opened a time store in the town. This time store, like his first, was successful in providing Warren with a modest income and those with whom he traded quality goods at a fair price, while forcing his capitalist merchant competitors to lower their prices so that they could continue to attract business

Low Living and High Thinking

Several years later Warren helped found the settlement of Utopia, where, in the words of a biographer, his “attempts in this direction were made with those whose only means was their labor force, and his purpose was to demonstrate that such people, with free access to natural resources, could, by exchanging their labor on equitable terms through the use of labor notes, build their own houses, supply their prime necessities, and attain to comfort and prosperity without dependence on capitalists or on any external authority for the means of life.” The cooperators in this village, complete with time stores and other equitable businesses, prospered for a decade or so, all trade mediated by labor notes and free exchange of goods and services. The community eventually dissolved and people moved on to different adventures, but Warren saw Utopia as another proof of the concept that equitable commerce provided the ideal way for people to live in cooperation with one another.

Leaving the midwest, Warren moved to New York where he became close to Stephen Pearl Andrews, a writer and activist who was persuaded by Warren of the importance of individual sovereignty and equitable commerce and became the most prolific advocate of these principles in print. Warren, Andrews and other cooperators soon decided to have another go at creating a community based on free people and free trade and moved to a rural location on Long Island. Here they founded the village of Modern Times where the inhabitants all agreed to respect the equal freedom of others, trade equitably using a local labor-based currency, socialize with others as they saw fit, and otherwise mind their own business. The village attracted all sorts of radicals, libertarian and otherwise. Residents included free lovers, nudists, alternative health practitioners, and people who wore unorthodox clothing. Women cut their hair and men grew theirs. Anyone willing to live and let live was accepted and tolerated, if not always welcomed, at Modern Times. People discussed and debated the appropriateness of the activities of others but never presumed to interfere with the peaceful, non-invasive conduct of anyone else.

Modern Times functioned relatively well for more than 10 years but was one of the myriad casualties of the american civil war. Warren, who took the libertarian position of opposing both governments in that war, left Modern Times in 1862 at the same time that many of the other villagers, like most people outside, became pro-government, pro-war patriots. This was Warren’s final attempt at community building and he died in Boston in 1874.

Groups of Individuals

While none of these projects changed the world, the villages and settlements of which Warren was a part showed that one can be an extreme individualist and still remain committed to ongoing voluntary interaction with others. Being anti-communist or anti-socialist does not mean one is also anti-community or anti-social. The individual sovereigns of Modern Times and Utopia proved that there need be no irreconcilable conflict between individuals and communities as long as such communities are based on a recognition and respect by all participants of the equal freedom of each of their fellows and a refusal to initiate force and coercion to resolve disputes.

Tags: Josiah Warrenindividualistcategory: Essays
Categories: News

Athens video : Aerial view of the massive solidarity protest to anarchist Nikos Romanos /12/2014

Wed, 12/06/2017 - 22:35

From Act for freedom now!

2 December 2014 ~ Aerial view of the massive solidarity protest to anarchist Nikos Romanos that is on hunger strike since 10 November, where. 8.000 -10.000 people marched in the streets of Athens, Greece. 3 other anarchists are also on hunger strike in solidarity to Nikos Romanos. Nikos Romanos is demanding to be able to make use of educational leaves to attend university classes, while by studying in prison he has succeeded in the admission exams. Any other prison inmate is entitled to university prison leaves that Romanos is denied, because of his anarchist political beliefs. The greek State also punishes him because of his defiant stance in denying to attend an award ceremony where the greek Minister of Justice handed awards to prison inmates that succeeded in the university ebtrance exams. Nikos is currently in Athens general hospital Gennimatas, under a strong custody of the police. Physician Pantelia (Lina) Vergopoulou, who visited him on 28/11, reports that the comrade remains in a critical condition with life-threatening complications. Anarchist prisoner Yannis Michailidis is also on hunger strike since November 17, 2014, as a form of solidarity with the struggle of Nikos Romanos. Few days ago, Yannis Michailidis also needed to be hospitalized, after he was diagnosed with bradycardia. Yannis is currently in Piraeus general hospital Tzaneio, under a strong custody of the police. Politis and Mpourzoukos are also on hunger strike since December 1.

Athens Warzone – Front line view of the fierce riots in solidarity to anarchist Nikos Romanos (2/12/2014) Tags: GreeceNikos Romanosvideocategory: Prisoners
Categories: News

The Hotwire #16: December 6, 2017

Wed, 12/06/2017 - 22:20

From CrimethInc.

:

Repression from #J20 to #G20—New Year’s noise demos—antifascist student actions

Rate us on iTunes and let us know what you think, or send us an email to podcast@crimethinc.com.

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Full Episode Transcript

Summary

Our final episode for the season! But we’ll be back in February. This week, antifascist students were active with a #StopSpencer week of action at the University of Michigan and shutting down Lucian Wintrich at the University of Connecticut. Racist remarks keep coming up during police testimony at the [#J20 trials](https://itsgoingdown.org/drop-j20-podcast-update–3-police-take-stand/). We have updates on the massive, sweeping raids against anti-capitalists in Germany over the successful protests against the G20 in Germany in July. New York City Anarchist Black Cross call for international New Year’s Eve noise demonstrations outside prisons, jails, and detention centers. Finally, we get mushy and grateful for the past year of resistance. Let us know how our show can better serve anarchist activity in your town by emailing us at podcast@crimethinc.com.

Notes and Links

Tags: Crimethinc.the hotwirepodcastcategory: Projects
Categories: News

An Increase in Far-left Attacks in Quebec: Philippe Teisceira-Lessard to Blame?

Wed, 12/06/2017 - 22:12

From Montréal Counter-Information

Anonymous submission to MTL Counter-info

Exclusive insight into the modus operandi of the “far-left”, liberal use of simplistic grammar, words pulled directly from dictionaries: recent months have seen a recent upsurge in the number of articles signed by Philippe Teisceira-Lessard in La Presse.

As recently as November 23rd, 2017, Philippe Teisceira-Lessard allegedly published an article describing the alleged actions of the “far-left” in alleged ‘Quebec’. Through exclusive interviews with admitted ex-nazis (Maxime Fiset) and CSIS investigators, he delves deep into the dark underground of the ‘anarchists’, and surfaces with a profound analysis of the ideas and actions motivating the criminally-minded left.

We asked how Teisceira-Lessard has such detailed analysis and information about the motivations of the various actors who post anonymously on Montreal Counter-Info. When we reached out to a source who requested anonymity, we were informed that “he has insider knowledge… how else could he provide details of their intentions and tactics? How would he know that they draw inspiration from djihadist websites?”

There has been a recent upsurge in Teisceira-Lessard’s journalistic contributions. In 2017 alone, he published 54 articles, compared to only 13 in 2015. While reading through his articles from 2016-2017, we became increasingly aware of the glaring similarities between Teisceira-Lessard’s writing and the communiques that anonymously appear on Montreal Counter-Info.

“Similar to an Anarchist Blog”

As part of our investigation, we consulted technological experts who ran several algorithms to compare sentence structures and phrasing patterns from Teisceira-Lessard’s articles to those from various posts on Montreal Counter-Info. The results were, to say the least, disturbing.

In 99.2% of the comparisons, both Teisceira-Lessard and the anonymous contributors made liberal use of the following sentence structures: simple, compound, and complex. Both used subjects that employed verbs, at times linked by the conjunctions ‘and’, as well as ‘or’. What is most shocking, is that occasionally an independent clause was linked with a dependent clause through the use of the conjunction ‘because’.

After repeated linguistic triangulations between Teisceira-Lessard’s La Presse contributions and communiques posted on Montreal Counter-Info, Ian Lafreniere, the leading researcher in far-left symbology, stated with concern that “his articles are remarkably similar to anarchist blog posts”. Below we have highlighted several examples of similarities between Teisceira-Lessard’s writing and these anonymous communiques:

“A website called Montreal Counter-Info has become the hub of the movement, and releases communiques that claim responsibility for several attacks on people and property.”

“A video released on the website shows two individuals approaching a railroad and activating paint-filled extinguishers.”

“Many yuppies decide to show their wealth in ways other than by BMWs and Mercedes.”

Editor’s note: The websites actually made more frequent use of the compound-complex format than Teisceira-Lessard, who appears to not want to cloud his writing or confuse his readership with more than two clauses.

Internet as a Means of Communication

Lapresse.com, mtlcounter-info.org, ISIS.net/recruitment. All three are websites. They publish and distribute articles and editorial opinions to a wide audience, who access this information via the internet.

By its own admission, La Presse has been using the internet to disseminate its propaganda since 1999, and as recently as 2015, converted almost entirely to an internet-based distribution model. In what we can hardly view as mere coincidence, Montreal Counter-Info also uses this platform of primarily disseminating information via the “web”, while maintaining a small distribution base in print.

The manager(s) of the La Presse website did not respond to our email inquiries. Their host, the Canadian company Namespro Solutions, refused to reveal their identity to our computer science expert Daniel Lecavalier.

A History of Crime

Teisceira-Lessard is no stranger to the violent actions of the far-left. In April 2012, he was arrested and charged with breaking and entering and mischief for his “essential role” in the occupation and destruction of Minister Line Beauchamp’s office in Montreal.

In an interview following the events, Teisceira-Lessard admitted his involvement. “When the police talked to me about mischief, theft, and break and enter, I was in shock—these are strong words. These aren’t petty accusations!” he said with a hint of pride. Since then, Teisceira-Lessard has maintained a low profile and retreated to the seedy underground of the extremist blogosphere.

Helpless Victims

Though it is technically correct that far-right ideology has directly lead to the murder of eight muslim men, consistent racist attacks at a mosque, and an increase in violent assaults on people of colour, we cannot ignore the impact of the far-left’s actions. “We find ourselves in a situation where the far-left is as much of a problem as the far right,” says Michel Juneau-Katsuya, national security expert and ex-CSIS agent.

We approached several front-end loaders and security cameras, who would only speak to us under the veil of anonymity. In one touching testimony, a storefront window had this to say:

“These violent actions are completely unacceptable and have no place in a lawful society…in no way will I accept attacks on my family, their security, and their peace-of-mind.”

Our investigation and thorough analysis lead us to the following conclusion: if we disregard both ideology and content, there are far too many similarities between articles written by Teisceira-Lessard and those that appear on Montreal Counter-Info for them to be penned by different authors. We contacted the SPVM to request additional support of $524,937.50 to continue with our investigative operations, but their petty cash fund had recently been depleted.

We attempted to contact Teisceira-Lessard to shed some light on these new concerning allegations, but he replied only with “no comment”, a phrase he no doubt learned during his time in jail.

Tags: quebeccounter-informationcategory: Actions
Categories: News

#NoG20: Cops Raided More Than 20 Buildings Across #Germany Today

Wed, 12/06/2017 - 21:55

From Enough is Enough

Published by Enough is Enough.

Note: Enough is Enough is not organizing any of these events, we are publishing this text for people across the US and Europe to be able to see what is going on and for documentation only.

Read all our NoG20 reports; here.

NoG20: Cops Raided More Than 20 Buildings Across Germany Today

December 5, 2017: German cops raided more than 20 buildings in several German states today by order of the special investigation unit “Black Bloc”, which is investgating the clashes during the G20 summit in Hamburg.

The raids started in the early morning hours. At 06:35am Twitter account @linksunten_goe tweeted that there where many cops around left wing buildings in Göttingen, Germany.

0635 Jetzt überall #BFE #Cops in #Göttingen vor linken Häusern! Watch out!!!

— LinksUnten Göttingen (@linksunten_goe) December 5, 2017

Soon similar messages arrived from other German cities. Cops raided more than 20 buildings in eight different German states. Among these states were Hamburg, Berlin and Lower-Saxony and cities like Cologne, Bonn, Siegburg, Göttingen and Stuttgart.

According to German main stream media outlet NDR one of the raids was carried out in the private apartment of an alleged member of “Roter Aufbau Hamburg.”

Tthe cops also raided 2 social centers in Göttingen (Rotes Zentrum) and Stuttgart (Lilo Herrmann). In Göttingen cops also raided the private apartment of a member of the county council. Meinhart Ramaswamy, a member of the German pirate party said: “We were ruggedly and brutally disturbed during breakfast and we feared they will damage the doors. The police came in with 25 officers. They even wanted to take job-related documents. The don’t let in the press.”

goettingen5d6

Image: German cops during todays police raid against Rotes Zentrum.

In Göttingen activists spontaneously took the streets during the raids. Several people were injured during the raids, one of the injured people hat to be brought to hospital by ambulance.

In Bonn cops raided Verdi-Jugend. Verdi-Jugend is the youth organisation of the Verdi union, one of the biggest labour unions in Germany. Several members of the youth organisation of the union were temporarily detained during the NoG20 protests in Hamburg. But in the early afternoon Verdi could not confirm that official facilities of Verdi were raided.

According to German daily Neues Deutschland the cops said that the raids were solely related to the events in the morning on July 7 at Rondenbarg Straße in Hamburg. This was the area where Fabio was arrested, who was released on November 27. During the police operation at Rondenbarg 11 people were severy injured on July 7.

After the state prosecution failed to proof that Fabio was involved in any violent clashes and the massive police violence at Rondenbarg, it seems like todays raids are an attempt to distract from the police violence by criminalizing activists. In the past weeks there were several critical media reports about the Fabio case and other court cases. The Police violence during the NoG20 protests was also featured in several German media reports.

The cops also announced that they will start a public manhunt against people they are searching in relation to the NoG20 protests. The public manhunt will start this month.

Todays raids can be seen as another stage in the massive disinformation campaing by German politicians and the cops. The disinformation campaign started before the NoG20 protests and seems to be an ongoing operation.

leipzig7dlogoIt’s expected that people will take action against the massive wave of repression. After the showcases in German courts, the threats to evict the Rote Flora, the closure of Linksunten Indy media people have had more than enough. One of the first possibilities where people can take action is during this weeks conference of the German ministers of interior. At December 7 there will be a demonstration against the conference in Leipzig, Germany. The conference of the German interior ministers (of all German states and the federal minister of interior) will take place in Leiprzig. The demo starts at 05:00pm (17:00) at the main train station (Hauptbahnhof) in Leipzig.

Image gallery: Spontaneous protests against the police raids in Göttingen, Germany, earlier today. Images by Twitter account @linksunten_goe

Update (tweets) 01:00pm:

#NoG20 Presser by German cops: Cops want to correct the "false impression" spreaded by the media about the #FreeFabio case.

— Enough is Enough! (@enough14) December 5, 2017

#NoG20 Police presser: Leader of the special task force "Black Bloc" relativize the relase of Fabio. #FreeFabio

— Enough is Enough! (@enough14) December 5, 2017

#NoG20 Police presser: "People who do not distance themselves from #BlackBloc are committing a crime". Cops say the raids in Hamburg were targetted against "Rote Aufbau".

— Enough is Enough! (@enough14) December 5, 2017

#NoG20 Police presser: More than 3000 investigations, several hundred of them against people who's name the cops know. The numbers are rising. 11 people in pre-trial detention.

— Enough is Enough! (@enough14) December 5, 2017

#NoG20 Police presser: Todays raids were against means of communication and the digital structure of the left wing movement.

— Enough is Enough! (@enough14) December 5, 2017

#NoG20 Police presser: Cops refuse to speak about investigations against the #RoteFlora in #Hamburg.

— Enough is Enough! (@enough14) December 5, 2017

#NoG20 Police presser: Police plans to use the videos and images of the #G20 protests they have to start a public manhunt to find people they are looking for.

— Enough is Enough! (@enough14) December 5, 2017

#NoG20 Police presser: There were no detentions during todays raids. At the moment none of the seized objects during the raids is classified as illegal. Police ist still examine the objects. The picture of the weapons at the presser is "only to show the character of the suspects"

— Enough is Enough! (@enough14) December 5, 2017

#NoG20 Police presser: Police say that there was a tweet that warned for the raids before the raids took place. There seems to be a leak.

— Enough is Enough! (@enough14) December 5, 2017

#NoG20 Police presser: Not all suspects were present during the raids and some objects that were raided were empty.

— Enough is Enough! (@enough14) December 5, 2017

#NoG20 Police presser: It actually looks like the cops have nothing and todays raids were more a kind of media show to criminalize activists. #Germany #G20 #Repression #antireport

— Enough is Enough! (@enough14) December 5, 2017

#NoG20 Police presser ended now.

— Enough is Enough! (@enough14) December 5, 2017

Update 01:30pm: After todays NoG20 raids there will be a demostration in Hamburg tonight, December 5, 08:00pm (20:00). The demo starts at Grünen Jäger in Hamburg.

After todays #NoG20 raids there will be a demostration in #Hamburg tonight, December 5, 08:00pm (20:00). The demo starts at Grünen Jäger in Hamburg. #UnitedWeStand #antireport

— Enough is Enough! (@enough14) December 5, 2017

Update 02:20pm: Tonight there will also be a solidarity protest in Stuttgart after todays raids. The gathering starts at 06:00pm at Rotebühlplatz in Stuttgart, Germany.

Tonight there will also be a solidarity protest in #Stuttgart after todays #NoG20 raids. The gathering starts at 06:00pm (18:00) at Rotebühlplatz in Stuttgart, Germany. #G20 #antireport

— Enough is Enough! (@enough14) December 5, 2017

stuttgart5d

Image: A cop during one of the raids .

Tags: germanyg20anarchists in troubleblack bloccategory: International
Categories: News

ATUBES: November 2017, Digest of the Anarchist Tubes

Tue, 12/05/2017 - 03:58

Welcome to volume #3, issue #11 of ATUBES: Digest of the Anarchist Tubes; for the month of November 2017.

This month we're taking a closer look at 4 texts published on the website. Enclosed as a PDF, [Letter and A4 compatible,as well as an imposed PDF* of Letter and A4 compatibility], + .epub - the November Digest of the Anarchist Tubes.

PDF- https://anarchistnews.org/atubes/2017_nov_atubes_reading.pdf
Imposed PDF- https://anarchistnews.org/atubes/2k17_nov_atubes_imposed.pdf
EPUB- https://anarchistnews.org/atubes/2k17_nov_atubes.epub

ATUBES volume #3, issue #11 November 2017

The four texts included are:

- Italy: Scripta Manent trial (started on 16/11/2017) — Statement to the court by anarchist Alfredo Cospito

- Insurrection Cannot Be Negotiated

- Reflection – 325 static until Spring 2018

- To a Trodden Pansy: Remembering Louis Lingg
__________________________________________________________________________________

* music while compiling: MULA - Diamantes https://youtu.be/x6ti8cBb01I

- teh editor of ¯\_(ATUBES)_/¯

* Note about printing the imposed PDF: Pages are reordered, in one or more groups (signatures), then folded in half. If you have more signatures, you will have to bound them together like a book. With this option, you may want to decide the size of the signatures. This can be a fixed value (4,8,16, etc.), the whole book in a single signature, or an optimized size to reduce the number of blank pages.

Tags: ATUBEScategory: Projects
Categories: News

How to Stop a Flood

Tue, 12/05/2017 - 00:34

via gods and radicals

It was a long day at work, a long week. You were so tired this morning you left your phone at home, too, so there was nothing to help distract you from how much you hate your job.

But it’s Friday, and you’re done for the week. You can breathe a little, maybe even go have a drink with friends.

You arrive home. You climb the steps to your apartment building. Some days, those two flights to your apartment seem daunting. Today’s one of those days.

You hear the old couple on the first floor fighting about something through their door. They’re always fighting, sometimes so much you have to crank your music up really loud to drown them out. It’s gonna be one of those days, too.

When you get to your apartment though, you see the door’s been left partially open. “Dammit,” you mutter. You’ve asked your roommates repeatedly to not do that—it makes you feel unsafe. They should respect that. You don’t want to yell at them, but... fuck.

When you push the door open you see the flood. Water’s everywhere, literally pouring in streams from the ceiling over everything.

You moan as you look at your bedroom: Your mattress is soaked, your computer is sitting in a lake on your desk, all your favorite books on their shelves are bloated with wet pages. And then you remember—you left your phone plugged in by your bed, and there it is, sitting in a puddle of water.

You grab it, pick it up, and water spills out from its case.

Now you’re shouting profanities. You survey the rest of the damage and start crying. You can’t help yourself—it’s all so much. You run to the living room to look at the painting your friend did for you last year. It’s warped, destroyed. You cry again… they committed suicide a few months ago, that was the last thing you had from them.

You search the rest of the apartment quickly—the same damage in the other rooms, your roommates’ bedrooms just as flooded.

It’s all so much, too much.

You want to sit down, hold your head in your hands and weep. But there’s nowhere dry to sit—your couch is sopping wet and water is still pouring from the ceiling above it.

Coming to your senses, staring at the ceiling, you realise the water’s probably still running upstairs. You bolt out your door, tear up the stairwell with rage and pound on your upstairs’ neighbour’s door.

He opens it as you stand there, water flowing over your feet.

“Your apartment’s flooding” you shout at him.

He nods, then hands you a wet dishtowel. “Yeah. Want to help us mop it up?”

One of your roommates is already inside with him. She looks at you, exasperated, holding a sponge and a bucket. “It’s so awful!” she says, her voice shaking, tears streaming from her eyes. “Everything’s ruined.”

You look at the sponge in her hand, and the thin dishtowel in his hand and shake your head. “Don’t you have a mop?” you ask, exasperated.

He shakes his head. “Couldn’t be bothered. Those are expensive.”

You resist the urge to punch him for being so dense, and then run back downstairs to your own apartment. You try not to look at all the damage, try to resist the urge to scream again. You grab your mop, a bucket, and a few already-soaked towels from the bathroom, and just as you are about to go back upstairs, your other roommate arrives home.

“It’s coming from upstairs,” you tell her. You hand her a towel, and start to walk past her before she stops you.

“We need to clean this first,” she says.

“What? No—we have to stop the water from coming in.”

“This is more urgent,” she says. “My girlfriend’s coming over tonight. We can clean this first and then stop the water coming in later.”

“Are you serious?” you say, and then see her face. She’s in shock, just as you were. She’s not thinking clearly. And she’s already gone into her bedroom and is trying to sop up water with the wet towels.

You try again. “We need to stop the water coming in first.”

She acts like she didn’t hear you. You say it one more time.

“We can’t just ignore all this water,” she finally says. “And I’m not helping that guy upstairs—he’s an asshole” and then shuts her door, leaving you in the hallway with the mop bucket.

She’s right. The guy’s awful. But you shake your head and run back upstairs anyway. The door’s open, and you enter to find both your roommate and your neighbor arguing and not cleaning up the water. She’s decided now is the time to talk about how loud he is when he has sex; he counters that she’s too sensitive and then starts complaining about the noise from her birthday party last month.

For a moment, you want to knock both of their heads together until you notice—there’s water pouring from the ceiling in this apartment, too.

“Shut up, you two” you shout. “The water’s coming from upstairs!”

“Stop changing the subject,” your neighbor says. “Your parties really get out of hand. I’m not racist, but I think it’s because of your loud Asian friend.”

You don’t even bother trying to calm your roommate’s reaction. In fact, you kinda hope she kicks him in the balls. But still—

“Look,” you say. “You’re a shithead. But we have to stop the water upstairs.”

“What—you’re on his side now?” your roommate says, throwing her sponge at you.

“Fuck!” you scream at them both, and run out.

You climb the stairs more slowly this time—the adrenaline has left your system, you feel exhausted. And you really don’t want to deal with this anymore.

You knock on the door anyway.

No one answers, so you knock again. You can hear running water, but no other sounds, no sloshing footsteps across carpet, nothing.

“There’s… there’s a flood,” you stutter, knocking again.

The door finally opens, and the rich dude who lives there looks at you. You look at him and see he’s dry, and there’s no water on his floors.

“Our apartments are flooding” you tell him.

He nods, gives you a condescending look. “That’s what you’re all shouting about, huh?”

“It’s coming from your apartment.”

He shrugs his shoulders. “Oh, yeah. A pipe burst in my bathroom last night. But it’s only flooding into the wall, so it’s no big deal.” He actually smiles at you when he says this.

“You have to turn off the water” you shout. “You’re flooding the entire building.”

“No I don’t. But I’ll sell you my mop if you need it.”

“What?” You scream, starting to push past him.

He pushed you back, hard. “You poor people think you can just get stuff for free.”

“I said turn off the water now, or I’ll make you.”

He looks behind you and smiles. You can hear what he hears echoing up from the other apartments—the sounds of your roommate and neighbor fighting. Beyond them you hear your other roommate crying, wringing out a wet towel, and you can even hear the old people on the first floor shouting.

“You and what army?” he laughs, pushing you out the door, slamming it in your face.

The world is flooding.

Literally: Oceans are rising, land is disappearing, islands, villages, towns and cities are drowning. Climate change caused by human economic activity is killing people, causing wars, and slaughtering species. Governments and the rich have begun investing in special security measures for the coming chaos capitalism has caused, while international climate change agreements still pretend minor changes to the way we distribute resources and pollute the earth will fix things.

We humans—the only ones who can actually stop what’s happening—are staring at a nightmare scenario. Everything is going to shit: food shortages, resource wars, increasing poverty, heat waves, super storms. Cities choked with toxic fumes, massive deforestation, spreading deserts.

But we humans can’t stop it until the tap is turned off, and no one can do that alone.

Just as in the flooded apartment, stopping the source of water won’t replace the ruined books or furniture or anything else it destroyed—ending capitalism alone won’t fix the world. Turning off that tap—stopping capitalism’s relentless destruction—isn’t going to undo any of that damage, just as overthrowing capitalism won’t magically stop racism, sexism, colonialism, or any other oppression under which we suffer.

Every single one of those things is a problem. Every single oppression, every single injustice, every single crisis—these things certainly matter. But none of these things can be resolved until the arrogant assholes above us, the rich, the politicians, all those who make sure the destruction continues, are dealt with first.

Sometimes when we talk about fighting capitalism, people ask how we intend to stop racism and misogyny, transphobia and oppression of the disabled. Sometimes they even suggest those things are more important because they are more urgent. Sometimes people insist that any revolutionary movement must do all of those things at once, or it isn’t revolutionary.

We can do all of those things. We should do all of those things. We must do all of those things.

But only one of those things has the power to affect every single person, destroy every life and make every person suffer. White and Black, First Nation and Asian, European and African, male and female, trans and cis, abled and disabled—each suffers under this thing.

It also affects the rest of the living world, the non-human beings upon which we rely for our very ability to survive. Mass extinction events, poisoned streams and lakes and oceans, soil that can no longer sustain life let alone food production, all the damage done by this one thing.

That thing is Capitalism.

By Capitalism though I don’t mean a nebulous, undefined system. I mean the Capitalists, the living humans with names and addresses who make sure this damage happens because that’s how they make their money. I mean the corporations who rip apart the earth to get at coal and petroleum to sell back to us, who tear down forests and poison rivers because it makes them money. And I mean the politicians who make sure no one challenges them, and the police and military paid to shoot anyone who wants this to stop.

That’s not a lot of people, actually. But they have all the wealth and all the guns and all the media at their disposal. We only have us, our bodies, our creativity, our desire. And there are billions of us.

We are myriad, and they are few. But we forget this, forget the power we have. We forget this when we believe what they tell us, when we accept their narrative, when we let them terrify us.

We also forget this when we decide they are not the primary problem. We forget this when we decide people in the middle of the chain between us and them are actually the problem instead. We forget this when we insist fighting one group in the same situation is more important because they don’t have it as bad as we do. We forget this when we decide the imperfect people around us are too imperfect to fight alongside.

Revolution will not save the world. The overthrow of capitalism won’t solve every problem in front of us. There will still be idiots and oppressive jerks, there will still be violence against women and disabled people, there will still be racists and transphobes.

But what there won’t be is Capitalism.

There won’t be a system that lets some people have everything and forces the rest of us to fight amongst ourselves for what’s left. There won’t be a system making sure the earth is destroyed so a small handful of people can live like kings and queens.

We can have this, but never will if we insist that other problems are more important. We can have this, but never will if we wait for perfect allies who never oppress anyone. And we can have this, but never will if we don’t do something soon.

The world is flooding, and we know why.

Let’s stop it.

Rhyd Wildermuth

(In memory of Seb Barnett)

Tags: capitalismsave the worldeat the richcategory: Essays
Categories: News

TOTW: Cryptocurrencies

Mon, 12/04/2017 - 23:19

In 2009 the cryptocurrency Bitcoin was released to the public as open-source software. It was the first decentralized digital currency that works without a central repository or single administrator. The network is peer-to-peer and transactions between users take place through the use of cryptography, without an intermediary. Over the past few weeks Bitcoin and many other cryptocurrencies have seen increased public interest, with one Bitcoin currently worth $11,531 as of this writing (6:10 pm, EST).

Have you used cryptocurrencies before? What do you think of cryptocurrencies like Bitcoin? Are they useful to you? If so, is there something that makes it relevant to your anarchist practice (pros/cons)? In broader terms, how do we answer the problem of capital? How have other anarchists thinkers addressed similar ideas that you find noteworthy?

Do we need money to have a functioning society? And if we do, does cryptocurrency solve the problem that currency creates in society? What advantages and disadvantages does cryptocurrency provide over using cash? What kind of privacy do cryptocurrencies offer over other forms of currency for you?

Tags: totwcryptocurrencyBitcoindecentralizedpeer-to-peermoneyprivacyanok chancategory: Projects
Categories: News

Liberatory Community Armed Self-Defense: Approaches Toward a Theory

Mon, 12/04/2017 - 18:04

by scott crow
Editors Note: This is an excerpt from the new book 'Setting Sights: Histories and Reflections on Community Armed Self Defense

Notions of Defense

The world has been in tumult for decades, with more crises still ahead of us—from ecological and economic to political oppression and wars. These slow disasters will demand new approaches and open new possibilities. I think it’s time for all of us within civil society to think about how we want to respond, autonomously and collectively, without waiting to be saved by the same reactionary governments and corporations that have produced the crises in the first place.

In this essay, I will try to sketch a set of potential practices, praxis, and thinking centered on the narrow use of what I name as liberatory community armed self-defense. This distinct concept draws upon the histories of community self-defense, as practiced by various groups of people worldwide, and from the liberatory principles derived from anarchist and antiauthoritarian traditions.

The concept of community armed self-defense is a distinct development from grassroots social and political organizing models and notions of community defense, which at their core assert the right of oppressed peoples to protect their interests “by any means necessary.” That would include signing petitions and voting on one end of the spectrum to extralegal means of direct action, insurrection, or rebellions on the other. The Black Panther Party, for example engaged in community defense not only through their armed patrols but also through their survival programs, which opened health clinics and free schools in poor black neighborhoods otherwise lacking these kinds of services. This essay is an attempt at a critical reassessment of liberatory community armed self-defense: to re-envision the histories and analysis, to examine the praxis and bring these lessons forward to future engagements, and to broaden and strengthen our tactics and responses to crisis.

A Working Definition

Liberatory community armed self-defense is the collective group practice of temporarily taking up arms for defensive purposes, as part of larger engagements of collective autonomy in keeping with a liberatory ethics.

I am proposing liberatory community armed self-defense as a distinct idea borne out of a reassessment, spanning decades, of the historical experience of armed struggle and broader theories of the right of self-defense.

Self-Defense usually describes countermeasures employed by an individual to protect their immediate personal safety, and sometimes their property. Within the US, self-defense is discussed almost exclusively in legal terms relating to “rights” recognized by governments or constitutions, and only occasionally as human rights. By limiting the discussion to the rights attached to individuals, this framing fails to consider community interests, structural violence and oppression, and collective actions. The discourse thus completely neglects the defense of communities as such, and especially leaves out the political demands of people of color, women, immigrants, queers, and poor people.

Community self-defense in any form is not defined by laws but by ethics based in need (to protect) and the principles of anarchy (whether people call it that or not) by which groups of people collectively exercise their power in deciding their futures and determining how to respond to threats without relying on governments.

As a concept, Liberatory Community Armed Self-Defense attempts to take into account unrecognized types of violence and the limits marginalized groups face in their ability to determine their own futures or collectively protect themselves. For example, in 1973, when the American Indian Movement took up arms to defend “their people” in the occupation at Wounded Knee, they did so to bring attention to the horrible living conditions on the reservations and the violence their communities faced both from a lack of basic services and from armed vigilante squads. The town of Wounded Knee was not itself under attack, but it represented what First Nations were facing everywhere. AIM’s stand was a clear example of community armed self-defense, but it doesn’t fit neatly into existing typologies of self-defense.

Some Important Distinctions

Liberatory community armed self-defense is different from other forms of armed action for two major reasons. The first is that it is temporary but organized. People can train in firearms tactics and safety individually or together but would be called on more like a volunteer fire department—only when needed and in response to specific circumstances. Second, and possibly more importantly, power-sharing and egalitarian principles are incorporated into the group ethics and culture long before conflict is ever engaged. These two overarching ideas separate it from most armed conflicts.

For instance, right-wing militias—like the anti-immigrant patrols of the Minutemen Militia along the U.S./Mexico border, or the racist Algiers Point Militia operating in the aftermath of Hurricane Katrina—have nothing to do with the type of community armed self-defense rooted in collective liberatory principles. These militias are built on abstract fears and racist beliefs, conspiracy theories, and a macho culture where the strongest or loudest is the leader. They are typically organized in military-type hierarchies with no real accountability to the people in civil society and the communities they operate within. These types of militias are far too similar to the types of the groups liberation movements have had to defend themselves against.

That said, the adoption of armed tactics in any conflict or threat situation always has the potential to morph temporary defensive measures into permanent military hierarchies unless conscious efforts to counter that tendency and share power are maintained. A liberatory approach is necessary to minimize, or at the least mitigate, that danger.

Proposed Principles

The armed component should never become the center; otherwise we risk becoming standing militaries. To avoid that, and to equalize power as best we are able to, a liberatory analysis is necessary to nurture those who are learning to exercise their power, and for those who need to be accountable to their groups or communities. The liberatory framework is built on anarchist principles of mutual aid (cooperation), direct action (taking action without waiting on the approval of the authorities), solidarity (recognizing that the well-being of disparate groups is tied together) and collective autonomy (community self-determination).

Defensive arms should be used only for the goals of collective liberation and not to seize permanent power, even if their use could potentially, and possibly necessarily, escalate conflicts. In any case, arms are not the first line of defense and are only taken up after other forms of conflict resolution have been exhausted.

The use of arms is only effective for the long term if it is part of a dual power framework. Dual Power means resisting exploitation and oppression, while also developing other initiatives toward autonomy and liberation as part of other efforts in self-sufficiency and self-determination.

Those engaged with guns should hold the same power as others involved in other forms of community defense or self-sufficiency. Carrying arms should be seen as a privileged task, with the same importance as childcare, growing food, or taking out the garbage—and not more. To maintain a balance of power, rotate all armed tasks and training among all those willing to participate. All firearms training needs to include dynamic and evolving liberatory ethics and practices in addition to how-to and safety. Within any training or operation, there should be an emphasis on challenging internalized assumptions about class, gender, and race to interrupt typical gun culture.

Reflections and Questions Toward a Theory

These notes are only a beginning. Many questions remain, including those concerning organization, tactical considerations, the coercive power inherent in firearms, accountability to the community being defended and to the broader social movement, and ultimately, one hopes, the process of demilitarization. For example: Do defensive engagements have to remain geographically isolated? Are small affinity groups the best formations for power-sharing and broad mobilization? How do we create cultures of support for those who engage in defensive armed conflict, especially with respect to historically oppressed people’s right to defend themselves? What do those engagements of support look like? Additionally there are many tactical considerations and questions to be discussed and debated to avoid replicating the dominant gun culture. How do we keep arms or arms training from becoming the central focus, whether from habit, culture, or romanticization?

There can be an end to the senseless violence for domination or resources. But if we want to transcend violence in the long term, we may need use it in the short term. We thus need to ask ourselves some tough questions about our approaches and our methods. When is armed engagement appropriate? How would we want it to look? How do we create cultures of tacit or direct support and include people who would never themselves engage in armed defense? How will we keep from centralizing power? When do the consequences outweigh the benefits? There are no blueprints; we have to create this together, step by step. We need to challenge ourselves and overcome our self-imposed limitations and shed our preconceptions of what resistance and liberation are like. When we do, we will gain confidence in potentially using deadly tools with a liberatory consciousness. That means we have to understanding that the values of power-sharing and openness are every bit as important as the power of carrying loaded weapons.

Arms will never offer the only answer to exercising or equalizing power. Only we can do that, but they can be a deterrent against real threats, and can greatly expand our tools of liberation. Community armed self-defense opens up the possibility of changing the rules of engagement. It doesn’t always make situations less violent, but it can help to balance the inequity of power among individuals and diverse communities. I am not calling for us all to rise up in arms but to rethink how we defend ourselves. We can dream, we can build new worlds, but to do so we must not forget to resist on our own terms.

Tags: anarchyLiberationanarchist analysisanarchist agencyanarchist solidaritycategory: Essays
Categories: News

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