Archive for the ‘existence’ Category

Anarchist Tendencies, Orders and Cliques

Posted: August 5, 2015 in Adam Smith, agitators, American Libertarian fringe, Amerikan nightmare, Anarchism, Anarchists, Anarcho-capitalists, Anarcho-Communists, Anarcho-Fascists, Anarcho-Nationalists, Anarcho-nihilists, Anarcho-primitivism, Anarcho-surrealists, Anarcho-Syndicalists, Anarchy, anti-Capitalism, anti-events, anti-State, armed struggle, authorities, Autonomy, belief systems, capitalism, capitalist markets, categories, Charles Darwin, Christianity, Christians, civic Anarchists, class, Class War, Communist groups, communities, conflict, consumerism, control, corporate media, culture, designations, dignity, Direct Action, divisions, doctrines, dogmas, elites, energy, Environmentalist movement, ethno-nationalists, existence, Fascism, festivals, fight back, freedom, Global Monopoly Capitalism, Green Anarchy, habits, history, honor, hospital clinics, human civilization, human history, humanity, humans, ideological fronts, ideological groups, ideological history, ideological mess, ideology, Industrial Capitalism, institutions, insurrectionist Anarchists, IWW, Karl Marx, killing, labels, labor, Leftists, liberty, Marxist sect groups, Marxist vanguardists, media, megalopolis, mini states, modern capitalist state, modernity, money, mutual aid, names, naming, nation, Nationalism, Native societies of the Americas, noble fight, organizing, origins, perspectives, police-paramilitary units, political cliques, political cults, political enemies, political fixations, political sects, politics, prison industrial complex, product, punk, punk bands, Punk Rock culture, pyramid schemes, race, racialism, racism, rebellion, religious cults, religious founders, religious leaders, religious orders, religious sects, revolt, revolutionaries, revolutionary idols, sacred autonomy, sect gangs, sectarian mental illness, sectarian splits, slavery, social classes, social control, Socialist groups, society, socio-economic elites, state criminals, state mandated schools, struggle, subcultures, Survival of the Fittest, technology, tendencies, terms, the State, the wealthy, theological obsessions, Thomas More, titles, union struggles, United States, Utopia, wage slavery, Wealth of Nations, Wobs, work, working class, working class culture
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The names and forms of ideological groups often speak volumes about both their directions – and their mental chains.

Christians have often named their sects after their founders, such as Lutherans, Calvinists, Mormons, Wesleyans, Nestorians, Arians, Franciscans, Swedenborgians, Augustinians, Dominicans, or they have dubbed themselves according to their theological obsessions, such as Old Believers, Orthodox, Christian Science, Catholics, Adventists, Christadelphians, Baptists, Methodists, Jesuits, Carmelites.

Some Christians have identified their groupings according to race, and mostly due to Christianity’s part invention and support of racialism. Two examples represent the African Episcopal Methodists and the Chinese Baptists. Other Christian groups have used similar ethno-nationalist terms, such as the Greek Orthodox, Russian Orthodox, Armenian, Byzantine, Assyrian, Anglican, German Brethren, French Reformed, Dutch Reformed, Latin Catholic Rite, Eastern Catholic Rite.

Like the myriad of Christian cults in our modern world, Marxist sect groups have also named themselves after their revolutionary idols, such as Marxist-Leninists, Maoists, Stalinists, Guevarists, Trotskyists, or they have used titles proportional to their political fixations, such as Social Democrats, National Socialists, Socialist Worker, Socialist Action, Christian Liberationists, United Left, Popular Fronts, Left Front, Left Coalitions, Socialist Labor, Revolutionary Communists, Revolutionary Socialists. Like the Christians, Leftists also enjoy designating themselves according to their ethno-nationalist origins, such as Russian Communists, British Laborites, Spanish Socialists, French Communists, Indian Marxists.

Unfortunately, we Anarchists also have our ideological fronts, divisions, tendencies, sectarian splits and particular cliques. Unlike the Christians and Marxists, we do not label ourselves according to our religious-sect founders, nor do we name ourselves in relation to ethno-nationalist groups. We have no Bakuninists, nor Kropotkinists, nor Anarchists of America, nor any United Spanish Anarchists. However, we do label ourselves in proportion to our peculiar inclinations.

The biggest division within Anarchism is between the Insurrectionists and Civic Anarchists. The Insurrectionists use incendiary sabotage, hacktivism, retaliatory violence and property destruction against targeted elites, or the propaganda of the deed. The Civic Anarchists, use direct picketing, immediate shut downs, business boycotts, abandoned building or land squatting, direct media publishing, new age traveling, spontaneous street parties, natural medicine distributions, petty shoplifting, dumpster diving, free learning classes and totally free markets in order maintain some cultural autonomy.

Yet there are many Anarchists that use both tactics, and in fact, true Anarchist revolutionaries, use both methods. Both tendencies unite under the double activities of Anarchy: Direct Action and Mutual Aid.

Direct Action is the offense. It implies the Anarchist Act over Anarchist Words. As we say in America: walk the walk, over talking the talk. Mutual Aid is the defense, and it implies that if you reject the State, then help out others, and share with your fellow Anarchists through every facet of life: food, clothes, shelter, medical care, self-defense and cultural, non-institutional, education activities.

Within contemporary Anarchy, there is, unfortunately, a lot more words than Direct Action, and there is very little Mutual Aid that remains in Anarchist subcultures. With all of the Anarchist tendencies, and even the contradictory ones, they all unite under the hatred of the State – even if they create mini-States within their very own organizations.

Anarchy has unfortunately fallen into similar pits of ideological mess and hodgepodge as the Christian cult institutions and the Marxist-Leftist sect gangs. This is because of our ideological history, when Anarchy had first called itself Anarchism, or Anarcho-Syndicalism.

This ideological situation also has relations to the beginning of the armed struggle, fighting on both fronts: anti-Statism and anti-Capitalism. Around 130 years ago, and also due to possessing common enemies, Anarchists consorted among the other Leftist tendencies, such as the Socialists and the Communists.

What saved Anarchy from Marxist vanguardist and Christian sectarian mental illness was the Punk movement beginning in the 1970s. Punk rock culture returned Rock music to its roots through playing the original rock music, of Black-Working Class rebellion, and with this authentic return, Punk acted in full revolt against the wage slave-work-consumerist culture of Capitalist society. A few bands, such as the Clash, publicly exposed the State criminals and murderers. But like all cultural expressions of ‘rebellion,’ Capitalist culture fought back and eventually co-opted a good deal of the music and fashion sense.

There are still Anarcho-Syndicalists, or Anarcho working class agitators. They often fight through union organizing struggles, the most notable being the IWW, One Big Union, or the Wobblies. Once and a while they do have organizing successes against the bosses because they don’t have the six-figure salary, typical union boss overhead, i.e., the AFL-CIO union hacks, nor do they sell-out the workers during the contract negotiations. The Anarcho-Syndicalists know full well how the Capitalist system functions. Still, the IWW ‘Wobs’ often meet more defeats than victories, and Global Monopoly Capitalism is a lot more powerful than Industrial Capitalism was about a hundred years ago. The rotten capitalist system continues as strong as ever.

Another ideological tendency in contemporary Anarchism is Anarcho-Primitivism, or Green Anarchy. This view represents Anarchy united with a certain element of the Environmentalist movement. This orientation finds that our technology has become a literal social and cultural monolith, and that it has sucked out the joy and magic from our already dismal existence. Technological institutions have replaced Capitalist institutions as the destroyers of the living. Those Anarchists have been right about our dire situation – but it is too late now. Most of humanity has allowed both the laziness and slavery of technology to infiltrate their lives. This woeful actuality includes Anarchist subcultures.

Other contradictory ideologies have latched on to the Anarchy brand. In the United States, there is a large Anarcho-Capitalist perspective. They tend to write blogs, make videos, and have informal gatherings. Some of them are just as hard-core as the other previously mentioned Anarchist groups. This sect believes that there is a true possibility for a totally free capitalist market between willing individuals, and that technology will open and facilitate this freedom.

They use parts of Ayn Rand’s philosophy and take it to the American Libertarian fringe. The issue with this group is that many of them did not continue their readings with Adam Smith. In his Wealth of Nations, (published at the time of the American Revolution), Smith wrote that modern Capitalism absolutely needs the help of the State.

All socio-economic activities require some type of arbitration, or the markets will cease existing as actual markets – and will thus become nasty examples of Darwin’s Survival of the Fittest. Why pay for a product, if you can shoot the seller in the head, keep your money and the prize? And there’s the other way around, why give away your product, if you can just take the seller’s money and shoot the buyer in the head afterwards?

There are also Anarcho-Nationalists, or Anarcho-Fascists. These sects embrace the idea of race, nation and people over other inferior groups or enemies, yet they don’t want a State. How could they even conceive of such a society? How would they even defend themselves from their enemies, which have to fight them eventually since their ideology is so extreme, without even resorting to a state? The only way to mobilize any modern military organization is the institution of the modern state.

And yes, there still exist the Anarcho-Communists. They want a Communist society without a Communist state. They see hope for a utopia vision of a Communist society inside the writings of Karl Marx – or possibly Thomas More’s Utopia, or perchance, the pre-European invaded, Native societies of the Americas? This political cult forgets that humans cannot retrace their steps back into the dark realms of human history. We are very different from those earlier societies. The modern capitalist state destroyed those societies for a reason. We simply can never return to the past.

There are also the sub-sects of Anarcho-Nihilists, who reject all politics, and Anarcho-Surrealists who prefer to fight the system through anti-corporate media activities, even creating ‘anti-events,’ where they counter co-opted festivals and exhibitions.

Anarchy returns to its full circle around the A.

Our only noble fight left remains Autonomy. We cannot destroy any modern class society because there will always exist certain humans that crave power, control and authority, and even inside Anarchist circles; nor can we return to a historical period with less technology and smaller communities. Our minds have permanently mutated through the repetitive use of technology, and through learning brutal habits, while surviving inside the urban monster, called the megalopolis.

Autonomy means that we use all of our personal energies and efforts to maintain both our dignity and honor. We should try to avoid laboring and destroying ourselves inside any demeaning wage slave work. We ought to live our lives the way we see fit. We can refrain from consumerist buying, striving for the Amerikan nightmare, taking out loans, investing in pyramid schemes, borrowing, lending and gambling.

We could remain physically free to live outside of the cages and shackles of the prison industrial complex and the State supported institutional system, which includes hospital clinics, state mandated schools and police-paramilitary units.

We would prefer death over some open or disguised form of slavery. Our dignity and honor depend on maintaining these freedoms and liberties. If we live as Anarchists, then we can never trade nor sell out our sacred autonomy. Autonomy is all that remains.

 

 

 

 

 

 

 

 

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Anarcho-Historian Lesson #11: The Perversion of the Modern City

Posted: October 22, 2014 in abandoned buildings, abandoned cities, abundance, addictions, advertising, agriculture, alienation, ancient cities, ancient history, applied arts, armies, bad jobs, bad public transit, battlefields, beggars, billboards, blights on humanity, blood, bribery, brutal jobs, buildings, calendar rituals, calendars, capital cities, capitalism, centers, chains, changes, cheap drugs, cities, citizen marks, citizen targets, citizens, city centers, city government juntas, City Hall, class sections, clients, colonae, colonial bureaucrats, commandeering class, community, community support, continual warfare, control, corporate consultants, corruption, crap historians, creation, crime, criminal neglect, criminal tricks, criminality, criminals, culture, dearth, death, debt, debt slavery, destruction, dictators, dignity, dirtiness, disasters, diseases, dole money, domus, dynasties, economic niches, economy, electic cafe-bar-restaurants, elite families, elites, emigration, epidemics, European colonialism, European imperialism, European invasions, evolutions, existence, extended families, extermination, extortions, family, farming, fine arts, fines, foods, fraud, free kitchens, free markets, freedom, gangsters, garbage, gardens, gentrification, ghettos of poverty, good jobs, good paying jobs, government power, Greek polis, guards, guerrilla gardens, hipster zones, history, homeless, homes, Homo sapiens sapiens, honor, household pests, houses, human civilization, human history, human will, humanity, hunger, hunting, identity, ideological front groups, ideologies, ignorance, illness, immigration, industry, infestations, injustice, institutional violence, institutions, insulae, insults, jails, jobs, Judeo-Christian Monotheist cult, justice, kinship groups, labor, laborers, landlords, latrinae, legal assassins, liberty, lies, life, location, losers, lunatics, madness, managers, marginalization, markets, mass murder, mayor bosses, mechanical arts, media hacks, Medieval history, megalopolis, mental illness, Mercantile Capitalism, Mexican history, Mexico, military, misery, misrule, modern cities, modern monsters, monasteries, money, Monopoly Capitalism, murder, natural disasters, obligations, occupying, Olmec civilization, pandemics, parking fees, patrons, payments, peace, perversions, physical illness, place, plantations, plazas, police, police forces, polis, political clique, political economy, political enemies, political power, political rulers, politics, poor vermin, population, poverty, power, prison-gulag-concentration camps, prisons, privacy, property, property pimps, protection monies, public fountains, public realm, pyramids, race, racialism, refuse, relations, religious festivals, rent, reserve armies of labor, revolutions, Roman cities, Romanization, rudeness, rulers, rules, ruling clique, sacks, sacred spaces, sacrifice, scams, security, separation, service, sickness, sieges, slave trade, slave wages, slavery, slumlords, social categories, social classes, society, space, spatial separation, spiritual life, spontaneous street parties, squatting, starvation, state bureaucrats, street crime, street hustling, street life, street thugs, structural violence, subjects, supermarkets, tabernae, taxes, territory, the ancient State, the arts, the bad death, the Cosmos, the Earth, the evil world, the forum, the harsh life, the human condition, the modern State, the poor, the State, the wealthy, the world, threatening public signs, thugs, torture methods, transformations, travelers, tribute, truth, tyranny, tyrants, uncategorized, unemployment, unjust acts, urban decay, urban despots, urban hells, urban history, urban nightmares, urban residents, urban subjects, urban survival, urban wastelands, urbanism, useless classes, utility bills, vagabonds, violence, wage slavery, war, warfare, water, water sources, wealthy sections, weapons, wiseguys, work
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Greek polis exampleModern Athensancient rometokyo japanBenin_City, Afriquelagos-nigeria2Ancient Chinese cityshanghai, chinaTenochtitlanMexico-City 

Human civilization has made its own history through the tempests of culture and creation.

But with all of civilization’s benefits, humanity simultaneously cursed itself to permanent warfare. Warfare does not just exist on the battlefields with armies and weapons; it also functions inside the unjust and unequal distributions of class power within both society and culture. The warfare of urbanization has represented one of the most absurd attributes, whirling inside the tragic saga of the human condition.

Humans have left the sanctity of the land, the hearth, and the family, in order to transform themselves into subjects under the weary gaze of the rulers. The subjects receive a new identity, and yet they become targets for both the rulers and the enemies of the rulers. Wherever there are political rulers, there are always enemies. A minute faction from the subject population reaches into the ruling clique, while another minute faction joins the enemy camp.

Some human ideas have been beneficial to civilization, such as fire for culinary, metallic-sculpture and martial arts, and the wheel for transport, industry and the ceramic arts.

The human invention of urbanization helped deliver civilization to Homo sapiens sapiens. The urban subject no longer had the obligation to work inside the Earth and hunt for food. They could attend to their own private gardens and enjoy the bounty of culture found in the city.

But there was also a terrible price on their heads, and a nasty fear had piqued those very subjects. What if the rulers became tyrants and then decided to sacrifice their own subjects in order to hold on to their own power? What if the enemies of the rulers surrounded, starved out and sacked the city, enslaving everything away in chains – including the subjects private belongings, and even destroying completely people’s extended families?

One of Urbanism’s stage right onto human history represented the 6 century BCE. On the Gulf Coast of Mexico lived a great people, referred to later in history, as the people of the rubber, or the ‘Olmecs.’

The land was good. The warm, balmy climate offered an agricultural abundance, yet its tempests disciplined the cities. The winds could bite, and yet they spread their ethereal honey on the plants and maize. The rains sometimes drenched and drowned the unwary travelers. Plants still made love to the rain. The reeds were often harsh to touch, but they helped in maintaining the delicate balance. Everything drank from the earth’s sacred blood, and then it all cascaded deep into the rain’s sacred liquid pools.

In the Olmec world, an impressive city of stone had stood proud to the world, and it possessed a marvelous large pyramid of brown boulder rocks in the center. Around the pyramid were bulky grey temple structures and some thick quarry palaces for the ruler’s family, noble relations, and priests. The massive stone pyramid holding the dark glare, gave the subjects a sense of identity, and it seemed that the calendar rituals and religious festivals truly connected to the earth world at both the cave level and sky worlds.

Sacrificial bloodletting enabled the elites to perform the magic effortlessly. All subjects possessed their blood lines to the city’s elites, whether through artisan, merchant or farmer relations. Their blood ties also ran deep into three distinct categories: territory, family and service-labor obligations.

Everybody had their own economic niche and knew their place within the city. There were no vagabonds or beggars, and no one starved on the streets. There weren’t any issues with festering garbage refuse, nor with rampant disease. The city was actually quite small compared to modern standards. It only had a few thousand residents. But each resident existed as part of a grander family, and an even larger kinship group. Everyone recognized his or her own sacred hearth and home within the great urban polity. The Olmecs were living in an almost paradise.

Yet, the urban polity felt unsettled about the constant warfare, the enemies that led sudden attacks, or even the unknown wrath of natural disasters, such as storms, quakes and floods. Like all things in the cosmos, the times began to change, with war and disaster occurring more frequently and more devastatingly. What was actually changing, if the same rituals of sacrifice and devotions had always stayed the same?

The elite families could change the rules for obligatory labor services and tribute taxes. With the continual wars, they often did demand more from the subjects. Living in a great city was a divine gift, but at the same time, the subject lived in dread of the elites’ magical and violent powers. What if the wars led directly to them? What if the city had actually defeated the enemies, yet the enemies had already destroyed all the family and kin ties?

Better to live free and easy than under the tutelage of a powerful, military dynasty – even with all of the blood ties. The subjects slowly began to leave the cities. They preferred to farm out in the mountains, near the water sources, runs, and forest clearings. Eventually, more people began to leave the city for the basic freedom found in the abundant Earth. About two hundred and fifty years later, after so many more years of warfare and emigration, the magical and powerful city stood abandoned.

The ancient city had its days in the light of civilization, and even the ancient Olmec elites knew that their cities would die in the distant future – just like the old dynasties and the old, decrepit great grandfathers.

Our modern cities are vastly different however. These blights on humanity refuse to die and the political-economic elites that run such cities have used every conceivable criminal trick within the shadowy schemas of history to continue their misrule. Our modern monsters want their hells to live forever in order to burn and flay the ignorant and poor masses. And like always, they seem to get away with their horrifying games of corruption.

Our modern cities have become suffocating nightmares representing the perversions of global monopoly capitalism strangled with rampant state consolidation, street level criminality, institutional corruption, and city hall tyranny. Meanwhile, the urban subjects have to shame themselves continuously in watching the slow dying of the homeless, while enduring the public signs that threaten fines and imprisonment with those public, intrusive billboards that advertise useless crap.

Within the chasm of modern urbanism, most of us must deal with street hustling and the brutality of open poverty. Most terribly, the rulers constantly threaten their own citizens in demanding regular payments for all of this madness. The subjects must submit to unending and augmenting protection monies through rent paying, housing frauds, bad public transit, utility extortions, municipal and sales taxes, street fines, parking fees and wage slavery.

Meanwhile, the urban masses endure the miseries of contaminated dirt, household pests, rude behaviors, flim flam artists, common insults and reckless property pimping. The three wild animals that tend to survive in these environments are rats, cockroaches and pigeons. That our modern, urban populations do not end up as crazed lunatics on the streets, explains the marvelous surviving power of the human will under civilization.

Some crap historians have stated that this urban system of decay has always existed within human civilization. This is another abject and hideous lie. The Greek polis had only few thousand actual citizens. Ancient citizens fully participated in the life of the polis, whether at war, peace, festivals or simply speaking truth to power in the public markets and plazas. No citizen had to live a marginalized existence. Those cities were more like medieval monasteries without all the rules, controls, living in cells, and hiding away from the public. The Greek polis lived as a tight community of citizen-warriors-pleaders engaged in the full plenary of an urban, spiritual life.

The imperial Roman city had changed greatly since the days of Peloponnesian Wars in the Hellenic peninsula, (during the fifth century BCE), but the spirit of the polis still survived – and even as ancient imperial Rome, (around the second century AD), had reached a population level of few hundred thousand.

Urban Romans generally lived in two types of housing, either in the ‘domus,’ or a type of round-square urban house with a garden and front patio, or in ‘insulae,’ which were small apartments in block buildings. These homes had no glass windows and anyone could enter the domus patios and the insulae apartments. The Romans had little need for privacy because the Roman state did not imprison and murder their own citizens over personal conduct. People lived in the public realm because the honor of the community was more important for social cohesion.

The insulae dwellers did not pay our contemporary rent extortions as some historians have stated; instead, the residents of the insulae paid for their housing through labor or service obligations, within the personal political economy where the lesser clients worked for their wealthier patrons. Roman insulae dwellers received a regular dole of bread and some other foodstuffs for basic survival. No Roman complained about such a dole because an urban resident received the basic rights for survival and community support.

All Roman citizens could take part in the political and public life of the market, or the ‘forum.’ Citizens had the right to use the public baths and bathrooms of the cities, called, ‘latrinae.’ All citizens gathered their drinking water, cleaning water and community news at the public fountains. Roman public life also frequented the market stalls where each city street had a particular artisan craft on display, called ‘tabernae.’

Roman elites also built their far off cities, called ‘colonae,’ for a specific population size, and all urban citizens, whether soldier or artisan, possessed full inclusion within the greater urban life. Romanization was not just an arrogant Caesar conquering a territory, it also represented an inclusive, small city for all nations that desiring to live the Roman, urban, imperial dream.

How did our modern cities become the horrors of horrors that they are today? We can thank European imperialism and mercantile capitalism, with their invasions, prisons, epidemics, colonialism, slavery and mass murder, around the middle of the sixteenth-century, or the 1500s.

European Colonialism destroyed the ancient cities and the marvelous wonders around the world. It replaced them with the health horrors that still fester in our days. The European colonial invaders who hated washing and cleanliness wanted to infect the rest of the world with their own miseries. In that sense, they were successful.

The European colonial powers enforced mercantile capitalism through its brutal monopolies, massive land thefts, slave trading and export plantations that worked the kidnapped laborers to death. Mass kidnapping rings located off the coasts of West Africa could always replenish the exterminated labor pool.

European colonial statecraft set up the first prisons, Inquisitions, witch hunting tribunals, and other wondrous torture methods to scare the cowardly. European authorities imposed the first forced conversions in order to exterminate the native cultures. The European colonial city had thus transformed into cauldrons of sickness, disease and the bad death. And like all epidemics, they have spread out into the entire human world.

The European colonial elites further perverted modern urbanism through dividing the colonial city into racial caste and social class sections. There was one destitute section for the colonized victims and the other poor losers, where there was another nicer section, usually around the city center, for the colonial bureaucrats and military commanders, inclusive of wealthy slave traders and slave owners who owned their second homes.

We still see such eyesores today. We have our ghettos ransacked with no jobs or brutal jobs that pay badly, abandoned buildings, disease and rodent infestations, run down, street crime ridden sections of town, and next we have our gentrified, hipster zones where the easy job, six figure salary people enjoy clean, well-stocked supermarkets with eclectic cafe-bar-restaurants. The city’s government juntas don’t care about how many people move into their urban wastelands, which chew out their millions of victims. The more poor vermin that enter, the greater the slave wage, reserve army of labor population pool. These massive, megalopolis cities literally feed from the trough of criminal neglect.

Large cities that are also capital cities are even worse off than the megalopolis cities. A large population of the capital city essentially exists on state parasitism. These state spongers include paper pushing government bureaucrats, military, judicial, legislative managers, political executives, numerous guard-security-police forces, and other useless appendages, such as media hacks, corporate consultants and ideological front groups. They offer no useful skills to society whatsoever – except in maintaining the supremacy of central, state and municipal government power.

There is no hope in changing such blights on humanity and on the Earth. The smart losers become wiseguys, gangsters and street thugs, while the sad others have to either beg for the privilege of becoming a wage-rent paying slave, or the real unfortunates, sensitive others, just abandon all hope and wait to die horribly on the city streets. Suicide through urban neglect.

Many fall into the traps and permanent craters of modern, urban life. Some will die painfully from mental-physical illness, or they will become hopeless addicts partying on bad, cheap drugs. Some others just spend the rest of their days in the prison-gulag-concentration camp system. A few will make it as low-level, legal assassins for the state’s military institution. Eventually, poverty, war and misery will tear apart most of their fragile minds and bodies.

Living within our modern urban pits, the political-economic elites have continued their relentless war against us. We Anarchists know this truth and so we only have one option remaining: we must fight against such injustices through both our dignity and honor.

We can squat abandoned buildings. We could wheat paper and spray paint over their threatening signs, or we can set up spontaneous parties in the city streets. We might also set up free kitchens, guerrilla gardens, and feedings, or arrange a free, bartering market in a public park – or even occupy central city locations and make them our own domains.

We have only our personal wills to mental freedom – these gifts still remain with us.