Archive for the ‘Propaganda of the Word’ Category

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I read some interesting articles on the international Anarcho-blogosphere about the need for more insurrectionary Anarchism versus the more middle class oriented, Civic Anarchism.

The Insurrectional Anarchist practices the original Class War methods of classical Anarchism, meaning Propaganda of both the Word and the Deed. These actions imply that the Anarchist reads and writes prolifically, and then proceeds into the insurrectionist mode. The insurrectionist mode involves industrial or commercial sabotage, firebombing work places and factories, destruction of targeted private property, attacking cops at protests, fighting back against Fascists at their demos, and killing selected targets from the elites and the powerful.

Some defenders of these methods call themselves Anarcho-Nihilists or Anarcho-Individualists. A few have even stated that their actions value more than their lives, and that imprisonment from the state becomes the beautiful moment of peace, and for a few, a true clarity of vision. They also state that the insurrectionist locked inside the prison inferno is truly free because he or she has no more fear of the State.

Civic Anarchism tends to exist in many urban centers of the ‘Western’ European and Colonial-Settler European regions, such as the Americas and Australia. The Civic Anarchist, and mostly associated with the Anarcho-Syndicalist, radical unionist bunch, reads and writes a lot, and then works within the system through ‘radical’ organizing. They eschew violence and often condemn the violence of certain Anarchists. The ‘civies’ might organize a workplace, or help out in a strike, but there is a lot more organizational tactics at work, such as endless meetings, writing articles for Indymedia, or setting up a benefit punk show for collecting more organizing funds.

According to the Insurrectional Anarchists, the Civic Anarchists play it safe like their Activist-Leftist, Middle Class counterparts. According to the hard cores, the Civic Anarchists are really Anarcho-activists, and they are not much different from the mortal enemies of Anarchists: the Marxist sect-ideologically crazy activists, with their ideological platforms and assemblies lasting over two hours.

The insurrectionists might have very good reasons to criticize the civic-minded Anarchists. Anarchy is not just talking at meetings and writing polemics. Anarchy also represents the actions of taking what is ours and attacking targets; however, the insurrectionists, like their civic rivals, are also guilty of too much talk.

Too many Anarcho-revolutionaries scream their violent works on their own websites and hard copy pages – and they have even given interviews related to ‘illegal’ activities to corporate news organs! A good example were some Eugene Anarchists that publicly proclaimed their resistance to the State and Capitalism after the WTO protests in 1999.

After their foolish interviews to the corporate press, the full violence of the State came upon them, and then a few Anarchists ended up doing some hard time in prison. While these same insurrectionists are often fanatics for ‘security culture,’ they have often broken their very same rules. Nothing is more damaging to any revolutionary group than having boasters and blowhards scream about their ‘actions’ against the enemy.

I have also read uncountable declarations on the Internet blogosphere, mostly coming from particular Anarcho-gun owners, stating that they were ready to violently throw down against the US government if they try to take away their guns. Oh really? Are those armchair tough guys going to risk it all when the SWAT team thugs show up at their front doors? It is one thing to write the tough words on the Internet, and it is quite another thing to actually engage in a heated gun fight with the authorities.

All of those hard cores know full well that the state spies and police forces are also listening and reading their pronouncements. In the dangerous world that we live in now, one simple slip of the tongue, and often a person goes down. Sometimes, the civic-minded Anarchist that printed the insurrectionist diatribe in his or her written format, whether electronic or paper, represents the one that pays dearly. Other times, the insurrectionist falls into his or her own imprudent post-action actions. The state authorities don’t care much either way, because at least they have found another enemy to destroy who is against the legitimate authority of the state.

Anarchists ought to remember the first rule of any organization antagonistic to the state: silence. For example, the Italian Mafia has always had its code of ‘Omertà,’ and the Ashkenazi Jewish communities of Eastern Europe had the code of “Mesirah.’ The Gypsies have also used their code of silence against harassing state bureaucrats.

The Anarchist community has to abide in the code of silence. Silence has generally related to the first law of both prudence and maturity. We also have the old saying, ‘silence is golden.’ If an Anarchist has committed a propaganda of the deed, then the Anarchist must never talk about or refer to the past event – ever again. After an action, it is even best to stay away from friends and alcohol for a few months, so that the boasting, imaginative mind never tempts the loose, undisciplined tongue.

Most importantly, we Anarchists ought to realize that the mental concepts of our selves are illusions. We have our likes, dislikes, cares and preferences, but just like human culture throughout the various ages of history, all cultures change. So do we. We are not the same people that we were ten years ago, and definitely not twenty years ago. Yes, we do have similarities to those ancient selves of ours, yet we are now a different breed.

Even with these changes, our egos often get in the way of clear thinking. We often surmise that both our personal views and words are truth, while our perceptions are the absolute truth. We often dwell too much on the personal mind garbage. Instead of letting go, we get bogged down inside our recurring thoughts.

Unlike the Marxist sectarians, Anarchism contains some marvelous diversity within its methods. Squatters who take over an abandoned building and open it up for the homeless and vagabonds are doing a great work too. They have fixed up an abandoned property left to rot by some property pimp, and now they can live freely without the common anxieties of having ‘to make rent payments,’ or relying on the landlord to fix the problems. Other residents that have had to pay rents, have seen such successes, and they would also want to enter such living arrangements.

There are other methods that have worked splendidly, such as living in trees to save a forest area, video exposures on the cruel methods of factory mass murder of animals for cheap meat, corporate billboard sabotage, cop watching on a Friday night, setting up a spontaneous street party in a busy intersection, such as Reclaim the Streets, or camping out in a park right in the heart of a large, corrupt mega city, which led to the Occupy movement. All of these tactics have worked and they will continue to work because they have used the greatest powers of the Anarchist, direct action and mutual aid.

As long as we Anarchists keep up the diversity of our work, we will continue to be old nails on the floor for the creeps of the State. We Anarchists are not criminals however, nor should we glamorize muggers, petty thieves, robbers, looters, wise guys and con artists. Unlike them, we fight to build a better world for ourselves. The criminal elements only want their inflated egos caressed. Their worlds are only for themselves – and themselves alone. There is an old saying, ‘there is no honor among thieves.’ This is also the truth.

We can kill the obsessions with ourselves, keep up the revolutionary work, and finally, keep our mouths shut – bearing our secrets forever, while simply holding on to our reserve and dignity. The state authorities and the elites will definitely persecute us, but the invisible barbed wire of silence, coolness, and a noticeable lack of ego trips will weaken all of their insidious methods – security culture or no security culture.

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The historical period was the 1550s in both Europe and in the Americas. European colonization and warfare had existed within two full continents on the globe, (Europe and the Americas), and Europe’s disease ridden, stench-filled warriors were moving well into African and Asian territories. These madmen from this small continent in the north knew that they were on to something greater than themselves. Somehow, God or the Cosmos itself was involved.

However, the supremacy of the Roman Catholic Church had lost its power in most of northern Europe, the exceptions surviving with Ireland in the west, and the Polish-Lithuanian Empire in the east. The Protestant Reformation was successful. The noxious dream of a great empire of western Christendom was over. The Roman Catholic Papacy had earlier rejoiced in the Turkish sack of Constantinople, renamed Istanbul, and so the Greek Orthodox Church, which still claimed the papal supremacy of Rome, was scattered in the east. Only the Czar of Russia claimed some authority over the defense of Orthodoxy. But he was in the eastern European frontier, and the Mongol Muslim Khanates still had their power bases in central Asia counterbalancing Russia. Out of this geo-political stalemate, which still survives somewhat today, a religious-ideological leader emerged.

There were many prophets and self-proclaimed leaders in those days, (like in our days), but one ideological movement changed world history – and even without military conquests. The religious ideologue was a Basque soldier turned religious mystic, Iñigo de Loyola, and his new religious order, the Jesuits, or the Society of Jesus. This religious order in defense of the Roman Catholic Church was no ordinary order of monks, like the Benedictines or the Carmelites, nor was it simply a preaching order, such as the Franciscans and the Dominicans. These warriors of the Lord obeyed Paul’s principles in his second letter to Timothy, to both live and die as good soldiers in Christ. So, they did everything for the greater glory of God.

They became the confessors to Catholic monarchs, advisers to Catholic princes, opened numerous schools and taught the sons of elites. They occupied the most prestigious posts of scholarship in Catholic universities, wrote endless theology pamphlets, books, histories, poetry compendiums, philosophical treatises, and scientific theses. They directed new forms of painting, sculpture, architecture, theater, music and ritual performance, which history refers to as the Baroque. They even ventured to the extreme parts of the Earth as missionaries to convert the heathens and heretics.

By the turn of the century, the 1600s, they transformed the Roman Catholic Church, which history refers to as the Tridentine Church. Vatican II would officially change this Tridentine Church in the 1960s. They also changed the face of the world. Their doctrines, such as the Good Death practice, and intensive church building, laid the Order’s foundations in most of the capitals of Europe, (the exceptions being the Protestant ones, such as London), and within their colonies, such as Bahia, Brazil, Lima, Peru, Mexico City, Goa, India, Congo, Africa, and Macao, China. Their missions in the interior of Paraguay with the Guarani nation created a successful Christian community of Herbal Matte, or Yerba Mate, commerce, and armed self-defense against Portuguese, mixed race slave raiders, called Paulistas based in the small coastal city of Sao Paolo. The 1600s or seventeenth-century was their century.

By the 1700s, the eighteenth-century, these same staunch Catholic monarchs began to hate them. They were jealous of their power, and conspiracy theories emerged. How did this religious order become so successful, so powerful and so respected, and even their Protestant enemies admired them? Many believed that the Jesuits simply stole and manipulated their willing dupes, wealthy ones mostly, into handing over their loot. Pope Clement XIV suppressed the order in the late eighteenth-century due to pressures from the courts of Catholic monarchs. After the Napoleonic Wars in Europe, around 1815, the Pope lifted the suppression.

The real reason for the ‘power of the Jesuits’ was their practice of the Discernment of Spirits, or more honestly, the Discernment of Ideologies. Loyola advocated this practice incessantly. A good Jesuit had to read enormously and devour the written works of humanity, and even the texts of enemies in order to debate them and counter their propaganda. This Jesuit practice possessed the name of Propaganda Fide, or Propaganda in defense of the Faith. This practice works and it still works. Think on the Anarchist Propaganda of the Word and of the Deed.

Those Christian missionaries were quite hateful and intolerant, but at least they put their words into practice, and most importantly, they were prepared for any contingency because they knew the ideologies of the world during the 1600s: Confucianism, Daoism, Buddhism, Hinduism, Pietism, Puritanism, Mystical Illuminism, Jansenism, Anabaptist-Quakerism, Calvinism, Lutheranism, Manichaeism, Sufism and even Atheism.

Nowadays, there are thousands of more ideologies, whether political, intellectual, religious or philosophical, across the globe. They all share a desire for power and the violent use of power over others. As Anarchists, they are our enemies and we fight them. But first, and like the Jesuits of old, we must also read about them. We do not have to read the entirety of their badly written books, but we can see their emphases, analyze their key words and points that they harp on, and we can possess an overall view of their conniving tactics. Some examples of the more dangerous ideologies of today are American Exceptionalism, Zionism, Communitarianism, Psychobabble, the End of History, Postmodernism, Communalism, Feminist-Puritanism, Christian Evangelical Dominionism, Media Objectivism and Global Neoliberalism.

But we are living in times that are more dangerous because the above nefarious ideologies often disguise their sinister and violent ideals through ‘anti-system’ tactics. Even well read Anarchists have fallen into their traps. We forget that the European Fascist movements of the twenties and thirties started on the streets. Both Mussolini and Hitler were ‘anti-establishment’ figures. Even the Zionists were revolutionary terrorists at one time in their history. As Anarchists, we must remain careful in supporting the first protests, demonstrations, riots, rebellions and revolutions that we watch against a particular State. Some good examples are the actual ‘rebellions’ against regimes in west Asia and in northern Africa.

Is the current rebellion in Turkey, which actually started last May Day, a true spirit of Anarchist rebellion against a corrupt state? May Day in Turkey often has more representation from Communist groups and Kurdish separatists than Turkish Anarchists. The current regime is corrupt like all states, but some of those courageous ‘street revolutionaries’ are also Kemalists, meaning that they support a Fascist platform for Turkish political-cultural supremacy in both the Balkans and in west Asia. Nazi Germany also organized Turkic-Albanian-Bosnian SS divisions during WWII. Also, when disguised fronts for Anglo-American Imperialism and Genocide, such as Amnesty International or Human Rights Watch, condemn the ‘despotic regime’ under duress, then this should make the Anarchist think again about defending all of the street rebels.

We can add the racist murderers and revolutionaries in Libya supported by the US, Britain and France, or the Wahhabi-Salafist religious extremists and murderers of Christians and Shiites, supported by the US, Britain, France, Turkey, Qatar and Saudi Arabia in Syria. These fighters are in rebellion against a corrupt, dictatorial State, yet whose side are those fighters truly on? As Anarchists, we ought to look upon our sick and evil world the same way our state enemies look at it, and the same way the Jesuit Order looked upon it during the 1600s.

The Discernment of Ideologies then comes into full practice. We see the corporate media announce the street rebellion on ‘the news,’ and soon, the Leftist alternative media plays with the campaign. Yet, we also know that the Leftists are often the willing idiots of the state institutions. They want reforms; Anarchists, on the other hand, want true revolutionary change. The Anarchist has to make a choice: join the revolutionary practice or sit and wait. If we join, we might have to make temporary alliances with our mortal enemies, the Communist gangs, (like in Spain 1936), support the revolt in propaganda writing, (such as Indymedia), or we can act separately against a few open targets of power through hit and run, partisan-guerrilla tactics.

I would choose the latter. In world history, no matter who wins the recall, the resignation or the ‘reelection,’ the regular people always lose. Read between the media lines first, and then decide. Discern the different ideologies on the street first, and then act with force, or disengage for a later date. Once the Anarchist masters the Discernment of Ideologies, he or she becomes greatly more powerful. No state system or self-proclaimed leader can control such a revolutionary. The Jesuits always had the institutional support of the papacy throughout their reign of power. The Anarchist rather, stands alone, or works within small cells, ready with his or her weapon of choice.


In 1892, after the Homestead Strike battle between strikers and the Pinkerton thugs, an Anarchist living in NYC decided to seek revenge and honor the deaths of workers with an attentat, or a Propaganda of the Deed, against the top executive of Homestead, a Mr. Frick. The Anarchist Alexander Berkman, bought a nice suit, shaved and bathed – and purchased a gun. He traveled to the executive offices, made an appointment to meet with Mr. Frick, and then calmly entered his office. He took a shot at him, wounded him even, but it was a bad shot. Berkman next tried to stab him, got a cut in, but some of Frick’s aides quickly entered the office, subdued the assassin, and beat him to unconsciousness. Berkman had to do 14 years of hard time in prison due to the attempted shooting.

In 1901, a NYC Anarchist traveled up to Buffalo to attend the Pan American Exposition. He was not there as a visitor to check out the different booths. He attended the event because the warmonger, anti-worker president of the US was also going to visit the exposition, President McKinley. The Anarchist Leon Czolgosz bought a gun, a nice suit, and then plotted his act of justice in order to take out the man that started the genocidal Spanish-American War in 1898 against the Filipinos, and his imperialist annexation of Hawaii. Czolgosz stood at the front of the crowd, and when McKinley came towards him, the assassin answered with two final shots. McKinley died some days later, and the police and military men present subdued the assassin, and beat him up pretty bad. The police beat him again in prison, and eventually the state murdered the Anarchist in the electric chair.

These two hidden stories from official American history have explained the dual role of Anarchism about one hundred and twenty years ago: propaganda of both the word and the deed. Anarchists became violent because honor and justice demanded it. If the authorities murdered a bunch of workers or revolutionaries, so they had the right to defend themselves and kill the enemy too. Vengeance always follows honor publicly disgraced.

Honor has been violent and cruel, but it has also demanded respect and fear. Many radicals find Honor distasteful because it has had ties with Monotheistic dogma and religions. But a lack of honor is what has killed radical movements, and especially the cowardly Left in general. The ghosts of honor still breathe their voices upon the men and women that demand justice across the globe. Honor is a natural defense to the human soul that must fight to survive in an unjust world.

During that same period in history, there were other propagandas of the deed and attentats in the industrial capitalist countries of the world, such as Russia, Germany, Austria, Italy, Spain, France, Greece, Portugal and Argentina. Sometimes the deeds got their victim, and other times the deeds failed miserably. Almost all of the assassins or would be assassins ended up captured, tortured badly, and executed mercilessly by the state. They became martyrs to the cause – and did the attentats change the system? They did not, except for criminal politicians passing even more repressive laws.

The wars and injustices continued: WWI, WWII, imperial invasions and genocides in Asia, Africa, and in the Americas. The working classes still slaved for pittance wages, while hunger and diseases of the poor continued to afflict most of the children subjected to such miserable living. At the same time, the great industrialists, capitalists and banking magnates lavished themselves within private lairs of luxury not known since the caliphs of ancient history. Absurdly, the one cultural value that both the slovenly Anarchist and the respectable banking magnate shared was honor.

Most contemporary Anarchists do not respect, nor understand the original concept of honor. The concept comes from the Roman ‘dignitas’. Roman dignity, or honor, represented the respected public name of a patron, or upper class dignitary, through public service to the polis, or to one’s own city or town. Lower class Roman Plebeians could also attain dignitas through some exemplary service to their land or to their family’s name. Ancient honor meant connections to illustrious ancestors, meritorious works and decent connections towards ritual and service to the local gods. Other ancient societies such as Assyria, Mexica-Aztec, Persia, Egypt, Ghana, Classic Maya, Benin, China, Champa, (Vietnam), and Japan had similar cultural values and practices.

Monotheistic religion appropriated honor and it then became a vehicle of oppression against women. Before, a woman’s honor was public grandeur, natural beauty and intelligent speech. But with the introduction of monotheistic ideology, a woman’s honor moved into sexual chastity, modesty and submissiveness to a male authority. In Catholic Europe, the woman either had to marry and become property of the husband, or become a prisoner inside of a convent. Honor was shamed. With men, honor transformed itself into a terrible passion. Men had to check their own honor, and the honor of their women, their families, their names and their reputations. Honor and extreme violence fused together. The Anarchists also inherited this cultural baggage from the marches and manacles of history.

The Anarchists of about one hundred and twenty years ago thought nothing of giving up their lives in order to defend the honor of their revolutionary brethren and the weaker classes. They were the modern knights against the tyrants and despots of the industrial world. So where did this honor go? Some contemporary Anarchists safely remain in their urban subcultures of class privilege and racial privileges. Many wonder why they attract so few people and why they represent just another urban tribe of black clothes and stale beer. The problem is a tactical one.

Their radical message is on a permanent disconnect with the other interested, potential revolutionaries that are out there. There still exist many working class guys and women that think about honor, such as the great deeds of their ancestors and deceased family members, the hard life that their families went through just to eat, and they yearn to stand up to the abusive donut cops, judges, bureaucrats, and state thugs that harass them without ceasing. The people that publicly do stand up seem to burst forth as lone wolves, the crazies and the desperate. Young, Marxist, urban guerrilla groups mobilized honor and vengeance stretching from the sixties to the eighties. Mafioso wise guys have kept the illusion of the honor code, and this is the reason Hollywood still admires them.

The sociopathic state waits anxiously for the next rounds of revolutionary groups that refuse to surrender, sell-out, coopt, buy into, compromise or adopt cowardice, and that would choose death over dishonor. It is easy to proclaim that one does not fear death. In order to embrace the good death however, the revolutionary must also embrace honor. The laws of history always demand such a sacrifice.


I had already finished three hard years of doctoral studies in a university in the American west. I had also recently moved into my very own apartment around the university area. Years before, I had to share a disgusting flat holding other university students, some nice while others not so nice. Changes were coming into my life. I was advancing into a new level of my studies with my comprehensive exams scheduled in the fall. There were no more classes to take, and I was no longer a member on the corrupt graduate student council. A celebration was truly in order. I would reach the level of doctoral candidacy, and with this, a student should enjoy his or her own, cozy, personal space.

Personal protection entered my mindset too. After settling into my own place, I decided to buy my first gun at a local gun show, since I resided in a state where it was easy to buy them. In the city where I lived, every month there was a gun show at the local convention center. With a graduate student friend at the time, we walked into my first ever gun show. I looked around for about an hour, and then spotted a gun for a good price seated on a local dealer’s table. The weapon felt comfortable in my hand, and it seemed easy to operate. I then purchased my first gun, and it felt good to become a gun owner. With purchasing a weapon, an actual gun, I was helping to put my Anarchist politics into practice.

Anarchy and guns make a very good match. There are Anarcho-Leftists that will say otherwise, such as all violence is wrong, guns are right wing, and other Leftist-phony pacifist crap – but they are actually wrong. They are either Communists masquerading as Anarchists because we are a lot cooler than them, or maybe it is because these same Anarchists have allowed Liberal media manipulation into their minds with supporting Leftist-Activist positions, or as they say in America, ‘progressive causes.’ Absurdity is a part of the human condition, and self-proclaimed Anarchists are not immune to it. But if you look at Anarchist history, there is a motto that still maintains it is force: ‘Propaganda through both the word and the deed.’ Or as the first revolutionists stated, the Christians, in the book of St. James, ‘Faith without works is dead.’

An Anarchist that only blabbers the revolutionary talk loses respect in radical circles. If the Anarchist wants Anarcho-street cred than the revolutionary has to walk the walk too. This walking the walk can imply many things. Some examples have included writing and visiting prisoners, feeding the homeless through Food Not Bombs, offering natural herbs and salves to sick brothers and sisters, or setting up a Really Free Market with lots of free clothes and knick-knacks lying around on blankets. Other examples have comprised opening up abandoned buildings, or Squats for the homeless, paying respects to our fallen comrades in the struggle, and even buying a round of beers, drugs and handing out free cigarettes for everyone, including friends, acquaintances, and even for enemies. And yes, there is showing up at a boring demonstration in a Black Block outfit, or not going in an outfit at all, and in addition, posting articles for the local Indymedia. There are also the deeds of sabotage and self-defense. This is where the guns come into play.

For an Anarchist, the gun is the tool that defends our rights to live without molestation, whether it is against a criminally minded hoodlum intent on robbery, murder or rape, or against a racialist skinhead grabbing a bat or chain, and ready to do some physical damage to his racial enemies. Anarchists believe in the right to self-defense. So why don’t American Anarchists join with the gun owner rights movement in the States?

The answer is that we do sympathize with their cause, but we also know that the movement represents a highly diverse salad of ideological interests. Some of those ideological interests also represent our political enemies in our struggle against the State and Capitalism. The diverse American gun owners’ rights groups include Tea Party Conservatives, war wimps that sympathize with right-wing militias and mercenary groups, pro-US military diehards and extreme American patriots, a few hard right Christian Conservatives, Libertarians, gun collectors, sports shooters, and small arms sellers, such as Ruger and Smith & Wesson. As Anarchists, nor do we join groups like the NRA, Gun Owners of America, hunters associations, and other gun rights groups out there – but we stand with the right to bear arms, meaning guns, and defending ourselves by any means possible – Second Amendment or no Second Amendment.

Recently, US state political hypocrites have run on the media offensive against America’s gun culture. The state spongers in the capital of the Empire manipulated another mass shooting attack. Like previous attacks, the shooter was taking legal psycho-drugs, or ‘meds,’ and then decided to murder a bunch of people. But for this recent episode, it was the theme of the ‘children’ as the victims. Of course, the shooting happened at a gun free zone, such as a school, similar to previous mass shootings. Gun free zones make it a felony to possess weapons on the premises. These are the perfect places for gun attacks to proliferate, since the victims cannot defend themselves. Some months ago, an angry, psycho-med guy entered a mall ready to murder people. The perpetrator murdered one person until a concealed carry individual, also inside the mall, took the murderer down. The corporate media did not report much on that story.

We are actually dealing with some real nasty sociopaths in power, on both political aisles. They will say anything in order to win elections, and they will mythologize any event in order to move their agendas into enacting more criminal laws. The corporate media immediately jumped into the fray with its usual attacks on ‘gun violence,’ while American urban politicians that are more like local tyrants in the Third World, demanded some legal actions to ban the guns. Even the next year’s Super Bowl had pre-game and half time spots against guns. Of course, the corrupt bosses that control the NFL had to do their parts too. It was obvious to observers of the media, state politics and hype manipulation, that powerful manipulators were trying to whip up a phony social movement and ‘build momentum’ against America’s gun culture.

What really surprised me was that some of the Leftist websites where I have normally read interesting articles against the Amerikan Empire, such as Counterpunch, soon published a litany of anti-gun articles. Some of the authors were the typical tenured coward gang from cozy university offices. But other authors shocked me completely, and especially those that have written articles exposing government-state lies and murders. Those authors seemed to equate gun ownership with right-wing assholes tied to the NRA. Yet, do these insightful Leftists trust the same government that they curse and criticize regularly to faithfully hold a monopoly on violence? However, a few courageous authors on the Internet defended the use of weapons, and including the use of weapons by Leftists and radicals, against the US government. And yes, many gun guys in the States are right wing, patriotic, white skin privileged, fat boys – but not all of them are like that.

Guns are ubiquitous to the American landscape. There are also us Anarchists and radicals that own guns and know who the real enemy is. The true enemy is an Imperial state located in D.C. where sociopathic mass murderers plot endless wars against the Earth’s humanity. This constant and eternal war against the life, liberty and happiness of humanity has been ongoing since the founding of this monstrosity, in the year 1790. Some Anarchists have guns and train with them – and we will use them against the common enemy of humanity, the imperial state apparatus and their parasitical elites, if and when they decide to confiscate them and/or imprison us. Like I stated before in this post, ‘Propaganda of both the Deed and the Word.’ A good Anarchist knows his or her weapon of choice because a well-used tool furthers the revolutionary spirit.