Topic of the Week: International Anarchism

  • Posted on: 11 June 2017
  • By: thecollective

Most often when we talk about anarchy, we are referring to that which pertains to the anarchists and anarchisms of the United States, and then to a lesser extent Canada, Mexico, Australia and the various countries in Europe. Very often the rest of the world is either forgotten about, or the anarchists in other countries simply cannot be found. For example, hardly anyone can name any anarchist groups in the two most populated countries in the world, India and China (Hong Kong doesn't count), or the second-most-populous continent in the world, Africa (not counting the country of South Africa). Surely some anarchists must exist in these places, but either the connections with the anglophone world are broken or they are quite tenuous.

Historically there have been a number of international anarchist congresses, as well as a number of international anarchist organizations (some of which are still around). Have any of those models of the past been supportive at strengthening international bonds between different anarchists? What new models could be implemented to strengthen cross-border ties between anarchists? The internet has probably done a great deal to support international dialogue between anarchists, so how could we use that to support more international solidarity and productive relationships between anarchists from different countries? Perhaps hybrids of the old and new here can be experimented with to further anarchist internationalism?



Gather ye anarchs far and wide
Prepare to cross the icy tide
Gather ye anarchs north and south
Send text message, or word of mouth
Gather ye anarchs young and ol'
and come together to squat the pole.


IGTT 10/10 - and I am even sympathetic to the anarchs!

Afro-equatorial, nordic-polar and everything in between.

Was the last big international anarchist conference really in 2013? Are their no plans to have another one?

No and that's boring. I'd rather be hanging out with gay buddies at the hipster bar in my city's most looked after anarcho-friendly, lumpen-LARPing neighborhood. At least here there's a chance to raise my local status and privileges.

Anarchy.... what is thaf?

In OWS, one could put labels on a great variety of different complaints if one wanted to assume that OWS was a 'genetic expression' sourced by genetic agents. Experience based intuition screams out that epigenetic influence [regulatory oppression] was inductively actualizing the many forms of genetic expression in OWS.

Only cultures with noun-and-verb Indo-European language-and-grammar 'got science' and thus the habit [scientific thinking] of seeing everything through Darwinist lenses which confuse genetic expressions for 'systems-in-themselves' with internal genetic force driven development and behaviour [and in the process blinding the observer to the epigenetic (inductive actualizing) origins of genetic expression.

Balanced conditions inductively actualize harmonies/resonances. Nature seeks balance and harmony.

The Darwinian view of rebellion (or anarchy) sees rebellion as a 'system' constituted by rebel genetic agents which constitute the 'rebellion' as a 'system-in-itself'.

Lamarckism comprehends that 'every system is included in a relational suprasystem' or in other words, 'epigenetic influence inductively actualizes genetic expression'.

Oppressive conditions (epigenetic influence) in the relational suprasystem inductively actualize rebellion. In the Darwinian view, noun-and-verb language-and-grammar attributes rebellion to rebels and ignores epigenetic influence, blaming the rebellion to forces in the interior of the rebel genetic agents [evil rebellious hearts].

The Lamarckian view of rebellion (or anarchy) sees rebellion as the artefact of needs arising [epigenetic influence] within the relational suprasystem that inductively actualize rebellious activity.

'Rebellion' depicted as a rebel-agent-driven system-in-itself is the manufacturing of a 'phantom'. As in nature generally, a 'storming' is inductively actualized by epigenetic influence. There is no 'storm-thing-in-itself that is the source of the 'storming'. That is a semantic construction as in "Katrina is ravaging New Orleans".

It is science and rationality, which are Darwinist and which constrain explanations of 'genetic expression' to 'genetic agents' [spooks] aka 'material agents' when genetic expression is instead inductively actualized by epigenetic influence.

It is the same for 'semantic realities' such as; 'the terrorists ravaged New York on September 11, 2001'. the notional 'system of terrorists' constituted by 'terrorist agents' is secondary appearance, or 'genetic expression' that is inductively actualized by epigenetic influence (Euro-American colonizer oppression) that is immanent in the relational suprasystem.

THERE IS NO JUMPSTART GENETIC EXPRESSION in the physical reality of our actual experience, ... only in our manufactured 'semantic realities'. epigenetic influence [field] is in an inherent natural primacy over 'material dynamics' (genetic expression).

Indigenous anarchists are people who embrace the sustaining of balance and harmony as their operative ethic. When the relational suprasystem they/everyone shares inclusion in falls out of balance and incites dissonance, this brings with it epigenetic influence that inductively actualizes genetic expression in the service of resolving relational imbalances.
Experience-based intuition informs us that rising tides of rebellion are inductively actualized rising epigenetic influence that is inductively actualizing genetic expression (rebellion); i.e. it is only superficially sourced by genetic agents [rebel-spooks]. When we are oppressed, we become 'vents' [Emerson] for transmitting pent-up energies from relational tensions. It is not a simple intellectual calculation that comes up with the answer 'rebel'.

If the world experiences a general rising tide of rebellion, ... of course we can blame it on a rising population of rebels. That is a trivial Darwinist explanation which desperately avoids acknowledging epigenetic-genetic nonduality wherein 'genesis' is secondary appearances as must be the case in view of field-matter non duality.

So, when the author of this article speaks about 'strengthening the bonds' between anarchist groups around the world, she is affirming the Darwinist view that genetic expression is sourced by genetic agents. The encouragement for all of these scattered pockets of 'genetic agents' to 'get together' is to misrepresent what is going on here.

The 'rising up' of pissed off industrial workers of the world was inductively actualized by epigenetic influence [conditions in the industrialized work situation]. The name IWW is a label of convenience which should not be misconstrued as giving thing-in-itself status to a 'workers movement' which then has to come up with a theory for what they stand for and what goals and objectives they are committing to.

The popular error in Western society is to see everything in Darwinian terms (this error was popularized in Western culture long before Adam Smith, then Darwin codified it and geneticists concretized it).

the genetic expression that manifests as a 'full salute' is inductively actualized. the 'manifest aspect' or 'full salute' is secondary to the inductive influence that actualizes it.

counting anarchists around the world is like counting local populations of 'erections' out of the context of the inductive influence that is actualizing them.

it seems that the word is out that all hard-dick anarchists around the world should 'come together' and 'do something really powerful'.

Yes Darwin was an idiot. I posit that the number of 'hard-ons' is inversely proportionate to the number of intelligent ideas, thus, a species breeding itself into extinction..

"genes are followers, not leaders in evolution" [implies nonduality]

"organisms transform the selection regimes they are included in" [implies nonduality and is effectively a restatement of Mach's principle]

as jablonka points out, many known irregularities that fall outside of darwinian theory [including epigenetic influences] are acknowledged but simply 'marginalized' by the Darwinian orthodoxy; "Oh, yes, of course we know about that effect, but it doesn't have any significant impact on the overall evolutionary process as we have captured it".

this is like denying the 'butterfly effect' in chaos theory. it is like saying that 'Euclidian space geometry' is close enough to the physical space of our actual experience, that there is no need use more complex space geometries such as the relational spaces of non-Euclidian geometry; i.e. it is the Euclidian space assumption that marginalizes the role of epigenetic influence and in the process, attributes full and sole causal animating responsibility to genetic agency [the basis for Western law-based behaviour control and Western moral judgement based retributive justice].

thanks for the link. i look forward to watching the full hour presentation.

The guy who introduces Eva Jablonka in that video is Eduoard Machery, a philosopher of science. You should check out his work too, it's quite interesting.

wouldn't mind sitting in on this workshop which covers a lot of 'nietzschean ground' (causation, responsibility and moral judgement).

The Experimental Philosophy of Morality and Causation – Perspectives from Philosophy, Psychology, and Law
The Ruhr University Bochum and the Experimental Philosophy Group Germany are happy to announce a one-day workshop on Experimental Philosophy, which will take place on Tuesday, 13 June 2017 at Ruhr-University Bochum, Germany.
Over the last two decades, philosophers have taken an increasing interest in experimental approaches to philosophical questions. Experimental philosophers use tools from a variety of empirical sciences, such as psychology, sociology, linguistics, and neurosciences, to engage with questions as diverse as:
· How do people make moral judgments?
· What factors influence people’s moral intuitions?
· How robust are moral intuitions?
· What is justice?
· How to people conceive of causal relations in the world?
· What role do causal judgments play for the attribution of moral responsibility?
· Are philosophers the right people to actually give answers to all these questions?
In this workshop, we would like to address these issues. Just in the spirit of experimental philosophy, we believe that the best progress is made by joining forces from different disciplines. We therefore invited seven speakers from philosophy, psychology, and law.

* * *

academic investigations rarely interest me because they usually limit themselves within orthodox frameworks so that they could never come up with a finding that was too big for the orthodox framework to handle. however, a new orthodoxy-transcending framework appears to be what Jablonka et al are implying. the need for such is coming from a tortuous path of discovery wherein epigenetics have relationally complexified evolutionary theory so much that Jablonka is of the opinion that the extension of evolutionary theory to include epigenetic evolution and epigenetics demands much more than 'cosmetic revisions' to the orthodox framework.

i can see how this should cross-feed into machery's topics of causation, responsibility and moral judgement since acknowledging 'epigenetics' is what transforms Western moral judgement based retributive justice into beyond good-and-evil restorative justice [e.g. of indigenous anarchism].

see her short (6 minute) video 'Epigenetics in Evolution'

she also points out how hard it is to make a dent in the popular orthodoxy;

Now this kind of thing [epigenetics] is resisted because it is felt that this is going against the prevailing view of evolution, where natural selection is the only factor that is shaping adaptation. If you introduce epigenetic inheritance, and the inducible aspects of epigenetic inheritance into evolutionary theory, it looks like Lamarckian inheritance – it looks like you have the inheritance of a quiet epigenetic variation, which are or can be sometimes a specific response to the environment.
Now a lot of people do not like this – a lot of people regard it, have a kind of knee-jerk response to it, “This cannot be true, we have learned in high school that this is not true. Lamarck was wrong.” Well, I think that we have to reconsider it, and that is why I think evolutionary theory – evolutionary studies has been lagging behind all other domains in biology in terms of the impact that epigenetic research is having on them." -- Eva Jablonka

evolutionary theory has had a major influence on cultural evolution [e.g. social Darwinism]. epigenetics brings back the intuitive understanding that transformation in the habitat can induce transformation in the inhabitants. so, for instance, oppressive environments can induce coping responses such as rebellion. This changes the general outlook so that the source of rebellion is no longer seen as coming from 'rebels' and their 'genetic agency' but is instead seen as coming from the conditioning of the environment which is in turn inductively actualizing the rebellion. the 'rebels' are those people who serve as vents for the flow of inductive actualizing influence.

...this could only be written by a person who has never had sex. Emile, confirm/deny.

"Hard-ons are involuntary" HAHAHAHAHAHAAAAAAA.

"I have no agency, whips out hard-on"

"Darwin had it upside down" Hmm, I always thought he was a missionary position guy, soooo, he was the submissive type, liked being underneath, lying face down, dominated,,,,,,,,,fascinating and ironic.....Obviously a stranger to foreplay, and to the pre-mating rituals of many animals, yes, he was out of his field of expertise, inexperienced.

South America has a bunch of different anarchist groups and things going on. Africa and Asia, not so much.

children of colonialism, rich kids who got attraction to anarchism, bought laptop and good internet connection, with the bloody money created by exploiting africa and latin america, and asia, then, they want international anarchist connections, even they didn't achieved anything at their local level.
1) many many anarchists in this world are in poor countries, they are banned by visa system from entry to the fortress europe,
2) many even don't have money to pay bus/train ticket to come to the colonist countries
3) even if they come or you go there, what will happen? blah blah, drink beer, and bye bye, anything achieved? nope.
4) can they make actions when they see each others first time? nope.
5) can they visit other countries like tourists? yes, they can, bunch of leftists travel to cuba and come back to their rich colonist homes, then they speak how the life in cuba is so wonderful. they continue to make money in their home countries by working for rockfellers and rothschilds.
6) in the end, platon and aristotel made philosophy while other worked as slaves, some africans are slaves in order that rich kids in colonist countries make philosophy

therefore, the only solution is to forget anarchist tourism to the poor countries and destroy your local system that makes millions of people to be slaves.
in the end, what is the goal of international anarchism? blah blah? oh beer in your country is sooo good.

but the most comic thing, 2004, western anarchists came to my country, they were welcomed by rich anarchists from privileged families, and they brought them to the tourist part of the city full with rich restaurants in which ordinary people don't come because it is too expensive. drink beer, spend whole evening together, then, they go back to their rich life in the west, rich anarchists get hight positions in capitalism, usually at the university and similar, poor anarchists stay in shit, my conclusion is: rich anarchists should be with rich anarchists, poor with poor, it is not possible to mix these 2 classes, daily habits and places for enjoying are different. some anarcists spend just for taxi 2 average salaries of workers. so, the poor must fight, the rich get positions in capitalism and make philosophy. these 2 can't be mixed.

anarchists from Italy can travel to London and spend nice time and come back, but they don't have what to do as rich tourists to some poor countries, trying to find poor anarchists instead to visit some churches and other places for tourists. if they don't stay to fight together, they are just tourists who live good on the basis of colonial poltiics of their home country.

OK, to summarize, we've got a rich neo-colonialist anarchist from the West visiting a poor country looking for poor anarchists to share insights and ideas about anarchism. He takes a box of beer and enters the poor part of town with an interpreter asking around and soon finds a few poor anarchists and they sit around talking and drinking. Things get hectic, blah blah blah accusations of privilege, requests for money, more beer, more accusations, some food, rich anarchist gets paranoid and says he has to go back to the motel he's staying at, poor anarchist offers him some company for the night which the rich anarchist accepts, the interpreter has incorrectly translated the offer, the poor anarchist shows him his hard-on and laughs, rich anarchist gets really paranoid and panics and runs off looking over his shoulder all the way to the motel. Poor anarchists laugh at timid paranoid rich anarchist who showed them a generous time blah blah blah.....Is this what you would prefer rebellll?

PS, Also being aware of the base emotions that plebes have, (the French Rev comes to mind) such as ressentiment, passing the buck, sullenness, opportunism, aggressive macho posturing, hatred of intellectuals or artists (unless they weave baskets or sing whining Bob Dylan folk-songs), all these character defects made worse when framed within a binary obsessed world view, sooo, what would an educated and generous Western anarchist actually achieve by associating with poor anarchists other than being the one who has to pay for a drunken whoring drug fueled few days of Western decadence, something all poor anarchists secretly desire. Lets be honest, their revolution is biased by tribal alliances, extended family mores, dominant mystical superstitions and the very human desire for luxury and mixing these driving influences with the emotionally charged resentments all former colonized peoples still possess, its not a good mix, they should be left to work out for themselves their own unique cosmology, power structure and morality without even a post-colonialist methodology from the West attempting any mutually shared relationships outside of marriage. We only hear disparaging ad hominem attacks from Rebellll, this should be warning enough.

Agree with u in many points. Theres heaps of stupid anarcho tourist to the poor countries to the extent that they "forgot" or "unconcious?ahistorical"? That they still bring their western point of view of the world even at times theres radical tourists who propagate local gossips within the movement. Some even still think their superior in their way of thinking, even though when the locals start to discuss anarchist history, most of these tourist simply said "never read those bearded guys its irrelevant." Strange it is that, even we have to translate stuffs, publishing without any help from any institutions or ngos that always scares of us, some tourists still thinks they are lesser evil in their democratic west poinf of view. Theres a small but growing antifascist movement against the moslem fundamentalist here, even this is too are tough ground...i cant say much. But anarchists in poor countries have a different dynamics and through the years I encountered radical tourist i have become really disgusted by their wit. So here I gave u a small piece written years ago, even the translation is not that good...but we elobarated our own vision of anarchy and the practices:

To Rediscover our own History is to Unearth Hope (Indonesia)
People on the left consider the anti-authoritarian movement, and especially the anarchists, as something that is childish or just imitating the west, the creation of people that do not yet understand their own identity. Their reasoning is straightforward, because there is no anti-authoritarian history in Indonesia. Indonesian society, we are told, is a feudal society that is not capable of acting without a command structure and an elite leadership; the actions that are glorified by adherents of anti-authoritarianism always refer to Western states. That’s because, they say, anti-authoritarianism and anarchism are absolutely irrelevant in the Indonesian context.
But let’s take a look just how these people on the left have only one talent: to lie.
Just as this world is the logical consequence of the accumulation of power in the hands of a select elite, so will it reap a ripe harvest of resistance everywhere and in many different forms. Of all this resistance, only a small amount is known about, mainly because dominant power is organised so that all resistance will be forgotten by history and wiped from the memories of the people. If there is something that is permitted to stay remembered, the design is such that it is only to be remembered for its failings, not for its victories.
Various media discuss popular uprisings and resistance in different areas, but without really giving much true understanding. ‘Militant’ media such as Rumah Kiri which is nowadays dominated by trotskyists actually occasionally publishes well-documented articles about the worker’s resistance that takes place directly despite all attempts to organise labour, such as that written by the Perhimpunan Rakyat Pekerja (PRP). But also unwittingly, by placing these next to other articles that are orientated towards power and the stability of the system, this becomes one more way to reintegrate those workers into the social order once more. In the same way that the binary opposites of the old world prove once more their ineffectiveness – or even intentionally fail to get to grips with the poverty of life at the most fundamental level – and what happens instead is that aspirations for a free life are buried.
In the informal organisations of classic resistance, in the early days of Indonesian independence, many “criminal” actions took place, which also formed a critique of centralised power. Similarly, nowadays, we see many actions which not infrequently bear the scent of violence, that are also often labelled as ‘criminal acts’. In both the above cases the significant thing is not their criminality nor their violence, it is the rebellion that has the potential to build up the positive hopes of those that crave a life that can be lived more fully. Purging the influence of the historical experts and professionals of social science, we can highlight a few examples of actions that simply cannot fit within the pigeonhole of standard protest actions: such actions as those marches with people clinging on to their banners and placards, walking to a government building, shouting with a megaphone, negotiating with representatives of power. And then going back home again, accompanied by the chant “we’ll be back again with even greater numbers!”.
Around 1945 in the area of Brebes-Tegal-Pemalang (Central Java) poor farmers, feeling let down and angry, urged on by local criminal personalities, started to attack the rural elite, shaming the nobility and in several cases killing them. When some of their prominent members were arrested by TKR (Indonesian military that the newly independent central government approved of), they formed their own commandos with the aim of freeing their friends. In the end they were destroyed by the military allied with moderate Islamic groups that were dominated by the middle class. Of those imprisoned, some were sentenced to death. The almost spontaneous explosion of action, although not well-organised, was nevertheless a rebellion that not only fought physical poverty, but also the poverty of living, and also showed how the central government power was irrelevant to the actual needs of the local people.
Several decades later in North Sumatra, in a place known as Porsea, a paper factory was forced to its knees thanks to the unabating wave of action set in motion by the local people. This popular action was not commanded by intellectuals, movement leaders or political activists, and truly involved all layers of society including mothers and their children, making blockades, that sometimes were sometimes merely their own bodies, facing down the company’s trucks. There were no moderate demands such as for nationalisation of the factory, they only desired one thing: that there would be no factory near to their homes. After the fall of Suharto and the talk of a ‘democratic era’, the factory started to operate again, but the people were not as militant as before. What had happened was that certain figures of the LSM and activist movement that had sprung up had managed to make the community of Porsea understand how to carry out ‘civil protests suitable for a democratic environment’. The result was that the factory could operate smoothly while the people’s representatives wasted time at the diplomatic table with no conclusion. The actions of the people of Porsea only show one thing, that only direct action brings results, not the democratic diplomacy supported by intellectuals.
In 2001 the government gave notice of a new labour law that would force the workers into a corner, as part of its efforts to ensure the ‘health’ of the national economy. Ignored by the intellectuals who were busy debating on television without producing any result, workers in Bandung went on strike. Regardless of whether or not they had the approval of the trade union in each factory, the workers took to the streets. Without many banners, flags or megaphones, when they came to the government buildings they didn’t negotiate but instead started hurling stones at the building, and overturning and burning cars that were parked in the building’s compound. When the police arrived firing tear gas, the angry workers would disperse. But they wouldn’t return home quietly however, they regrouped in small groups with no central command, leaving the government building to break shop windows and damage expensive cars along the routes they followed. On the second day, transport workers responded to the workers’ action by carrying out a mass strike. Any public transport vehicle that did not join the strike was held up and bombarded with stones by the strikers. Beset by the violent action of workers and the lack of public transport, the production and transportation of capital was forced to a halt. On the third day, the army was sent to transport terminals and forced the drivers to resume the service. Factories that had been meeting places for the workers were visited and the workers forced back to work. The movement leaders were arrested . A shocked media, before they really had a chance to think about it, spontaneously aired the news across the nation, which only helped to provoke similar actions in various other places. As workers’ revolts erupted in various cities without being able to be extinguished, the government let it be known that the new law would be cancelled.
In 2002 the government announced a rise in fuel prices and a fuel truck was sequestered by a group of students who made it known that they were going to hold the on their campus as a symbolic protest. But in the small city of Cimahi, a criminal motorbike gang arrived at a petrol station, and forced the workers to fill their tanks for free, threatening violence if they didn’t. As other people around were shocked by this sudden action, the gang members encouraged them all to fill their tanks for free under the gang’s protection. In a moment, the local people flooded the petrol station and took the fuel with nothing to stop them. Not long afterwards the gang left the pumps and dispersed, as did the local people. The police that arrived were not able to arrest anyone since everyone around had participated in the plunder. What can be indirectly taken from this event is how the action of one group finds its own way to link in with a wider social environment. In the eyes of the local people, there was nothing to condemn about a motorbike gang hijacking a petrol station.
At the beginning of 2009, a medium-sized cargo ship was sailing the Java Sea when it suddenly changed it’s course and started sailing towards the borders of Indonesia. An upheaval had occurred inside the ship. Originating from a loathing of the captain who always forced the crew to work harder than their physical limits could support, it reached it’s peak when the ship’s cook attacked the captain with a kitchen knife. The captain’s cries for help were responded to by the crew who instead of helping captured the captain and then threw him overboard with no life-jacket. Shocked at their own spontaneous action, they did not choose anyone to replace the captain. Together they decided to make decisions by consensus, as a replacement for the system where one decisions would be taken based on the wishes of only one leader. So the ship started to move away from Indonesian territory, when an Indonesian navy vessel intercepted them at the border of the Malacca Straits. The interesting point about this case is how consensus decision making comes about spontaneously without being aware that that is exactly the most revolutionary thing that the crew could do at that point, after they had effectively got rid of the dominant power.
Each of these cases, whether the assassination of nobility, blockading actions without compromise or the wish to be pacified, the violent action of factory workers , the holding-up of a petrol station and the takeover of a ship, can of course be regarded as a criminal action that disobeys the law, if it is removed from its actual context. But in each case, if we look a little deeper, we can also see the process of deconstruction of values. What was previously considered the right thing to do, actually does not take the side of the people and their everyday lives. When looked at in terms of morality and of right and wrong, are not all the above cases not simply responses to other actions which are far more clearly wrong, and because of that more immoral?
Providing a clear context for how to escape from the shackles of moral values and popular opinion about right and wrong is obviously something very important. Because of this it is something that will be resisted by the power elite or the established intellectual class, ie. the status quo. The measns they will use are by manipulating symbols and portraying all these actions as criminal acts, violations of the law that can only lead to more widespread chaos. Successful attempts at criminalisation are usually supported by those who take the role of intellectual figures such as experts in social studies, movement leaders, NGO campaigners, and the media, who all try to sever each action from its social context and instead shoehorn it into a choice of right or wrong, legal or illegal, violent or non-violent. The first step is always so, an attempt to make the public respond with antipathy. The next step is also significant, erasing it from history, or written history at least.
The powerful always try to remove from official history every action that does not have their blessing. Official history is history that only the winner writes. There is no place for those that lose, and if there is then it is only the story of how their failures; their successes, although they may be as minute as a drop of morning dew, are not highlighted. The lack of adequate history from the past shapes ways of thinking and methods of control in the present. An example, indeed the most striking example, is the absence of official history as taught in schools regarding human life before the birth of power into the hands of a small elite, about life in the old times when humans were fairly egalitarian with no government, specialists, army or police. This understanding eventually brings a sense of pessimism that reaches across modern society, especially in our surroundings, a pessimism about the possibility for a life that is egalitarian without the need for government, police or specialists to exist. It is unsurprising if the usual response when people hear anarchists’ proposals for a society without government is: “Is there is no government, how will we be able to live properly?”, or the more sarcastic comment “If there are no police, surely people will kill each other in the streets?”. These questions really are an expression of the result of the systematic erasing of history.
We could venture another question, about why protests nowadays are never more than a demonstration of people walking towards some government building, and culminating in some diplomatic negotiations that have never ever brought any results wherever they have arisen, other than maintaining the status quo. From the various responses we hear to this question, there is always some connection with the poverty of history: because there is no reference point for any other forms of protest that have ever taken place in this country. The post-independence history books only make note of the student protests in the 1960s – where not long afterwards the student leaders underwent a transformation and became part of the political elite. Therefore, in the mind of the public, this is one form of protest that can be carried out, because from what they see there have never actually been other forms of protest.
There is no path that can be better believed, or better understood, other than asserting our identity and the steps forward we take today by taking our references from those who have been in similar positions in the past. An understanding of the past tells us about who we are, and the choices of our predecessors, and also has relevance in drawing the map of the terrain on which we will play in the future. Exploring the past, without becoming trapped in it or idealising events that have happened in previous times, actually can make our present situation more concrete. We feel the connection more strongly and we become aware of the alienation that lurks in the places we dwell. To do this, we need to be able to find our lost history (or purposefully lost history), and evaluate it once again from our own points of view. In this way we can get a complete picture of our lives, an individual resurgence that resounds with the rhythm of the social need to discover the totality.
The history that is not included in the official historical dictionary is a tool we can use to build the structures for social war. Its documents can be found in unusual places, in the songs and stories of the people, or in oral history that has never been written down. Oral history especially is a different method of history, as it is more egalitarian. As Kuntowijoyo once said, oral history actually contributes a great deal to the development of the substance of history. Firstly, because of its contemporary character, oral history presents almost unlimited possibilities for unearthing history directly from those who made it. Secondly, oral history can include historical actors that official history leaves disregarded. This is because it is not an elitist image of reality: each and every person can become one of history’s figureheads. Thirdly, oral history makes possible an expansion of the scope of history, because history is not limited to that for which written documents exist. Now all that remains is for us to rediscover it within our own surroundings.
To define the poverty of our own lives, there must really also be a redefinition of what prosperity means. To redefine the shape of protest is also to redefine the meaning of right and wrong in our own lives, and of ideas about what is suitable for us to struggle against. No more is there a standard format that we should follow, no longer are there limits to a blueprint that has been given to us by movement figureheads that only see one possibility, no longer are possibilities closed off due to pessimism. Poor farmers of Mexico re-found their roots through a rediscovery of the meaning of the struggle of Emiliano Zapata at the start of the 20th century and transformed it into the Zapatista movement – maybe this is a wake-up call to remind us, not to become followers or idolizers of the Zapatistas, but to start rediscovering our own routes, on our own land, in order to find the successful methods for our own struggles.
Forget Spain 1936. Forget Budapest 1956. Paris 1968. Greece 2008. Let’s fight on our own land. Right now.

-translated from Amor Fati magazine number 4. Original title “Menakar Tanah di Negeri Sendiri dan Menggali Harapan”

Well thank you very much! And yes, their lack of reading 'the bearded ones' who I call the great thinkers of the 19th century, although some were clean shaven or moustachiod, the anarchist tourist is a shallow specimen lacking any wit. I noticed from your English style that you may share a common experience regionally to Rebellll, and I can only hope he mellows his vehemence and broadens his coolness and self-control which I detected in his diction.
The extract from Amor Fati was a fascinating informative journey and showed the power of spontaneous consensus decision-making which bypasses the restraints of systemic ethical recuperation, also, the indomitable spirit and vitality of your regions folk gave me reason to listen more. The story of the ships crew was invigorating to read, I have had similar adventures, alas, for lack of any Hyperborean destination to sail for, confinement was my fate. Yes, narrating the pre-colonialist history of a region before the elite power-distributors annexed the identity of the masses should be the goal of all seeking an egalitarian deconstruction of values definitely.

The IRPGF could be called an "international anarchist organization". Hell, "international" is even in their name!

Like, from those regions.

I disagree a little with the formulation in the intro... I think I hear as much from Chile and Brazil as I do from Mexico, which is still not much in any case, but yeah, Latin American anarchism seems distant.

I think one thing worth saying is that, umm, some countries don't have anarchists - or not scenes of them, certainly. I think this "No Gods, No Masters, No Peripheries" book makes an interesting argument re: anarchists that don't go by that name, probably in all sorts of places, but obviously, this depletes shared reference points. Regarding India, I am thinking of Maia Ramnath's book on India and her related life project of spending more of her time there, and her seeming inability to find any contemporary anarchists in that (unlike mainland China) democratic country that she could write about. So yeah, I am sure there are lots of, I dunno, peeps that hate states and hierarchy and whatevs there, but to what degree are they going to be a part of our sort of crossvernacular transcontinental conversation, in a way that is immediately distinguishable from a conversation that would comfortably.include decidedly non-anarchist currents in our own context.

I think religion has something to do with why there are explicitly anarchist groups in some areas but not in others.

Too soon?

I feel like you got some zinger you want to deploy.

Well thank heavens it is so distant from your crowd!!! That tells me there's hope for anarchy to keep existing worldwide outside of the bureaucratic controls of your White colonial intelligentsia of identity politicans.

Stay home, and think of Africa as a highly-dangerous place full of Ebola and AIDS.

Also, I don't even know why I said "distant" by itself there. Shoulda said, like, "similarly distant from normally gets talked about".

Most anarchists from underdeveloped countries also have a very underdeveloped comprehension of anarchy, in fact, it is often gleaned off early 20th century copies of Das Kapital. Ex French colonial nations have some more advanced social blueprints integrated with some tribal/cultural mores, the advent of global internet seems to have retarded reading and thinking for oneself in ones own regional context, an homogenized either ressentiment oozing bitterness or frivolous manic-driven nihilism seems to be the direction anarchism is heading. ' -ism 's should be put out of its misery, along with the archaic ' jungle-guerilla (gorilla) warfare jocks ' types, although for the lulz they pack some value.

PS India would be the most retarded nation even surpassing the Monarchy of Lichtenstein or Vatican City in the number of anarchists/ 1000. I don't even think the concept of autonomous ego-spirit would have a translatable meaning in the Hindoo language, maybe something like ' Shiva's feces ' would suffice, a sort of creator and destroyer (fate/karma) excrement = socialist/nihilist aftermath.

Maybe you should kill yourself? Leave us all with a good impression.

Under-developed is actually used in the context of economic globalisation yes? Ok, so, can you can explain how you incorporated that term with anarchy to measure the context of localities in which they comprehend ideas and practices? Such as the work of a western theorists that proclaims "socialism" or even any ism can be a salvation for humanity is always biased by the western point of view of the world or can never be in any way comprehensive!! I, on the other hand, I found Stirner's works, are very useful in unveilling these spooks of western colonialisation, christendom, and their civilized-positivistic-superior than thou attitude towards the so called economically underdeveloped and not-as-civilized-as-white-radicals-with -their-radical-history-counter-culture? Am not being ahistorical but being historically conscious also have its hostile consequences towards other values, the dominant values, the capital, the spectacle......

Underdeveloped was not a good choice of words. Pre-developed would have been better for the context I meant, combining pre-literate, under-resourced, over-colonized, over-diseased, under-fed, over-ruled, of which illiterate, diseased and starved emerge as the dominant condition, would any of the inhabitants have time to even ponder anarchy when just surviving is hard enough, unless they possessed an innate physiological power, but then, is not anarchy infact an innate tendency in the face of natural and human catatrophe? A copy of the most numerous work of socialist/communist theory ever published such as Das Kapital would find its way even to the remotest of outposts, I'm sure there's a copy or 2 floating around in equatorial Africa Congo or Bhutan. Why I mentioned post French colonial nations is because they were more generous with there education of the natives in Marxist doctrine, Ho Chi Min comes to mind, also a pre-Marxist ex-slave in the Carribean Toussaint L’Ouverture, Dedan Kimathi and the Mau Mau, but anarchy's uncertain future would never gain the popularity of the socialist model, it resembled too much the chaos and lawless insecurities of the impoverished maelstrom that they wished to rise up out of and advance to a higher standard of living. And these pre-developed regions possessed ancient social traditions and values within an extended web of interrelational economy, organization of an organic non-bureaucratic form, beyond the understanding of the radical brought up in the Western Christianized unit family The internet has spread desires for more luxuries, along with order and control, well intentioned and sometimes producing positive feedback but freedom of speech also spreads consumerism and the capitalist social model, and its cultural values, even in once remote tribal regions nike and coca-cola invade, and spooks dominate the collective mindset.

Jeez, this thread is already ruined by the usual suspects. No, you motherfucking cocksucker, *you* give *me* the keys. You know, the greatest trick these losers ever pulled was convincing the world they don't really exist. *Poof* And like that... they are in the basement shitposting on Anews.

This is not kosher at all! Here I am denouncing a system whose language is even evolved along a caste strata social hierarchical foundation, and I am despised as an enemy of liberation because I mentioned a God's poop, as if politically incorrect. What happened to the No Gods, No Rulers, No State ethos of the free spirits association huh? Go back to the 20th century poosmoke

Your comments are very vogelfrei-ish!

No Le fool, it's halal

It's cuz of what I thought you were saying re: Indians/"Hindoos", not a mythic being. Talk some dumb racism, get an encouragement to suicide, seems fair to me.

If ever I do specifically single out some ethnic group, which I rarely do anyway, it would be pertaining to their collective cultural values, not haha something as moronically racist as their color,i.e. total ignorance of discriminating against what is just the density of melanomal skin cells protecting one from UV rays. *said superciliously*

It's "No Gods, No Masters." Or "No Gods, No Masters. No Nations? No Borders!" The free spirits association was destroyed by those with the free-ester spirits. And co-optation. And all sorts of other shits decades ago. We know each other by our actions, not words.

OMG you learned that slogan "No Gods, No Masters. No Nations? No Borders!" from a book. I LIVE it and feel it!!

African Anarchism - a book that might be interesting

very few points to add, of my own, as someone who doesn't do the anarchy of the above writers:

I think in many places in africa, there are little-to-no anarchists. didn't really get imported here and is often associated with whiteness. Most anarchism is white, too.

Generally anarchists in africa (that I know of) aren't interested in the kinds of debates that typically happen on sites like these. egoism vs nihilism and anti-civ perspectives all aren't really relevant. In a way, these are 'first world problems'.

Also, there aren't so much subcultures. More just a sense of the people around you who do good stuff who you can participate in things with. The people I live with are probably anarchists - it doesn't matter much, I don't need to know, we all hate the state and capital and hierarchy and we're all hacking away at it all the time. the anarchy is in the projects more than the labels, and we don't need to define ourselves in terms of things old white guys said anarchism was over a century ago. We would rather decolonise.

Similarly, anarchists are just getting as well read in everything as they can, and trying to bring as much as they can to any situation in order to best engage with the context. instead of reading one kind of author or brand of anarchy all day and related things, they're drawing from everywhere always, and bringing all their critical tools to bear on what they have.

anarchists and good people in africa could probably use your help, also. dollar exchange rates mean you can do more here than there. So if you find people you trust, funnel some funds to them and help them tear down statues of colonisers or fund illegal abortions or make a print run of a collectively-written book or eat or whatever.

Thank you for this comment. What you say here is really a breath of fresh air.

I am wondering, are there any groups out there that you would recommend us supporting?

Yes, that's a great trajectory that some Euro anarchos have been into already.

But don't count on the Shadowsmoke types to be doing that, as long as these Third Word non-White people haven't been included in their cross-vernacular transnational elite clique of shallow and facetious milieu surfers.

...or maybe they could show us how I'm wrong?

Can't wait for "El Che Errante's Afrotrip: Adventures of an embedded anarchist reporter across Nigeria-DRC-South Sudan".

But then again, I don't see how this would distanciate so much from the typical colonial cooptation of intellectual "elites" (i.e. the British imperial way of "naturalizing" administrative power and influence) that's been already going on for decades in Black Africa. More management... always MORE management.

Like, I think you think I think something different from what I think.

It's more a socio-cultural gimmick that you are somewhat a good representative of, and by being a more public figure. You know... these Dr. Dolittles who never put their cards on the table and love to play Smoke and Mirrors, the revised 5th edition.

Is that what shadow is doing? Perhaps you just like to attack the strawman cause it's an easy way to feel superior?

Is he an egoist? No? Enemy.

Really collective? You leave this trash here but delete any mockery of it? This begs to be popped like a soap bubble, come on

Censorship has gotten out of hand on @news over the past 6 months or so. When I've pointed it out on other @ forums, nobody believed me or thought it was a big deal. Now that it's happening more often to more people, they are starting to see for themselves.

See what... the totalitarian monster that is censoring neonazis from posting their racist and revisionist crap in here?

I don't know every detail of Shadowsmoke's private or semi-private life, and it's not business to know. But I look at how the local anarchISTS like him are seemingly so busying themselves with anarchy, and I compare with the available or noticeable levels of anarchy, and there's a major gap in here. It doesn't add up. They're kinda good at building a spectacle of resistance, though, even if very little people seem to care about it these days. But are they good at anything more "corporeal", as this big hot air balloon would say?

"...not MY business..."

What a strange position, lets summarize, shall we? The lack of anarchy according to whatever standard you have, is a condemnation of the handful of named anarchists as if they're responsible for pleasing you, which makes more sense to you than using occam's razor. As soon as I self-identify as an anarchist, you start running around with a tape measure or a geiger counter that detects anarchy or ... what? How does this work? Tell me more! I'm curious now.

The most rational positions and behaviors in others can be seen as awkward, obnoxious or strange when not observed more deeply. Just like not all people into electoral politics are dumbfucks believing in the liberal democratic There's some quite clever people who know how to profit from agendas and conflicts, and make careers out of this. That's basically how the big organized religions have always worked.

So unless you want an "Anarchist State" with milieu politicians pushing their gimmicks and securing themselves privileges (as it may occurring now in some places) just like any other capitalist gang out there, you might wanna think more seriously about the value of mutual aid within an actual real insurgency.

More free food, shelter and autonomous defense (especially the last two); less lecturers, bureaucrats and panels. In US/Canada we've been having waaaaayyy enough of these.

- and Shadowsmoke is to be the effigy of every "anarchist" who ever disappointed you? Am I? You're tilting at windmills. I don't really disagree with the general polemical theme you're laying down but it's easy to make these sweeping critiques as a bandaid for your own sense of paralysis. If the anarchist movement exists at all, it will always have the demagogues and hustlers you're talking about. So what? Ignore them, or attack them as you see fit. They're only standing to benefit from accrued political capital that rests on whatever the genuine articles are actually doing.

I gotta admit you're right in here. But SS isn't to be THE "effigy"of the anarchISTS that disappointed me. As I said he's just one of their best representatives, and one that is known, even if not for his official identity, on this site. And maybe SS doesn't feel too good with not being more authentic and pragmatic with his anarchism.

I could otherwise name you some other local characters who've been REVELING in such inconsistency for years, even making careers out of this game of deception. But even for these despicable others I won't lower myself to giving out names and addresses, at least unless really needed.

It's also useless to attack them... cowards know how to hide behind others when being attacked, as they can't face the consequences of their actions on their own, just like life as a whole.

The best thing to do is commit attacks and other practices that make them wither away or look like the big-talkers they really are.

And no I ain't in a paralysis from this... more like a kind of personal strike. I've come to question that lone-gunmen superhero complex, and will only be going back on a full offensive when I'm an accepted person within some parallel anarchist network or community. Which is not the case where I "live" here.

But so-called anarchists not even giving me a chance for a better living...they're not my trench, sorry.

When I fought in struggles elsewhere in the world, it was because the anarchist resisters had included me in the first place. Allowing me to not just chat, drink or play, but also share a mutual living, cook and "breathe" together.

This is what is, to me, the crux of the anarchist failure in US and Canada.

I basically agree with ya. Last point especially.

I don't like being used as your example, tho. Fuck off.

Also, merci, shadowsmoke defender. Were it not for the incorporeality of this land, I would have offered you a blowjob.

You realize I would be accused of sexism if that shadowsmoke defender was a women to whom I'd be offering a cunnilingus.


Gay = not sexist
Cis = sexist patriarchic rapist!

(even if basically Ancient Greece was one of the most misogynist phallocratic regime in history, and also the gayest society, but hey that's probably just some cis propaganda.)

Who fucking cares? Why are anarchists such slaves to words and definitions? Fuck the dictionary and your dumb semantics. This is why anarchists are a joke. They will spend days pondering the meaning of a word when the next day some asshole is just going to use it wrong anyway. Why such a big deal? You aren't protecting anyone. Those that get offended, they wanted to be. Kick them in the head and get them out of your life. The more heads kicked, the more likely we will be moving into a better world. #nuffsaid #anarchyandmartialarts

#nuffsaid #anarchyandmartialarts, explains the sole tactic to deal with opposition, no words or debate, just kicks to the head,,,,,brilliant binary anarchist milieu to win popularity and take us into the new millenium

Yeah, we have a brilliant one here. Why aren't you on that Brilliant show? You could totally explain how anarchy works to all the nubs out there that just don't get it, huh? Why the fixation on binaries? What happens when the dominant paradigm that accepts this binary is gone? There is nothing there, is mainly my point, as I understand your position and it is bullshit. But I hope for some redeeming feature to your stupidity. Feed them children and keep them safe and warm, for at least 8 hours a day, then let Sir Einzige have date night.

When binary paradigms cease to exist a whole new multifaceted field of potentiality is unleashed you moron, but why could you comprehend this anyway if you yourself are inside the binary, like telling a jelly fish there are spines and balls out there.

1. A person with a vulva can get a blowjob. Get a strap-on, get some clitoral stimulation.

2. You can also regift the blowjob to a friend if you don't want it or can't appreciate it.

3. "Have you considered... men who like sodomy CAN ALSO BE BAD?" lol. Thank you for your astute analysis and ressentiment. That your attempts at vulgar humour will not be read as funny is the true oppression!

Talk some dumb sexist shit, get an encouragement to,,,,,,, blow some smoke up your ass?

1- No. As usual the industrial workerist-knitted worldview makes you confuse humans with the commodities they buy (or at best make themselves). You aren't makimg a blowjob to a girl through a dildo, but to the lifeless dildo itself! If you wanna avoid direct physical contact with a girl when masturbating her, that's your thing... tho it still akes me wonder if your pretense at gayness isn't another thing that's dubious at this point (if you're really into this), beyond the anarchism. Tho it's not like it's a crucial question in my daily life.

2- How am I supposed to do that... like sending a gift card to a gay friend for a free blowjob session with Shadowsmoke? Ok I'll let you know if I find ANY friend and he turns out to be gay. I'm not into this dick stuff, but as long as I can please friends in their preferences I'm good with that! Friendship is a universal relation/sensitivity... when it is allowed to happen of course.

3- There's nothing special with my oppression, that isn't nearly as heavy as the oppression women are experiencing in their daily lives. This oppression I admit I'm reproducing, and I gotta work on that. But please be a grown up dude and admit that a person non-interested sexually in women (you know like gay) has got an edge in this, over any dude who's into women. Which is basically I think a major reason why some women prefer to hang out with gay dudes in the first place. That's more like what I was talking about, Dr. Edgelord Supreeeeme!

Also could I venture into asking you the basic question... What is that "anarchism" thing to you, ss?

Hmm, it's an appealing idea. I try to throw hookups to my comrades when I can. Sometimes it's piecemeal work through my networks, sometimes I make my purchases from the anarchist black market, stuff like that. But we're only ever talking about a few hundred bucks now and then because thats the resources I have access to. Certainly nothing anybody could live on, longterm.

Most anarchists I know are similarly limited. They're generous people who try to pool resources but they're either broke-ass students, on benefits or wage-slaves. Everybody's just barely getting by, not jealously guarding a lavish lifestyle from other anarchists.

So what's your solution then... getting rich?

Whoa! It's like that idea just blew in my face like it was in a closet from the day I was born! Who would have thought of THAT!

I mean … I'm a lumpenprole responding to this person who blames anarchist scene celebs for not giving them "a way to live"? It's a strange, entitled position, isn't it? I mean, if they travelled to a place where anarchists were able to offer a whole way of life; food, housing and meaningful activity to somebody they'd only just met, that's fucking awesome. But somehow, they decided to resent everyone who can't also provide that, where ever else they go to live.

A writing on the subject of anarchism as a white ideology I saw being passed around recently:
I would still maintain that anarchism, particularly in NA, is unfortunately homogeneous in terms of cultural background, but it does raise some valid points to the contrary.

What else did you expect, coming from a crowd that so much despises "heteronormativity", or anything else hetero, for whom this very stem word equates to sexual abuse?

Umm, homogenized = evenly dispersed, spread uniformly. Not 'all gay', not 'everything gay'.

Dic-tion-ary = learn meaning of words

When we complain in a specific place about the whiteness of anarchism - let's say the bay area - we talk about the ways that whiteness penetrates the ideology itself in that place, the ways it inhabits white concerns and absents the interests of POC. Pointing to brown bodies who are anarchist in other places does not change how anarchism is white in specific others. The anarchists in other places don't represent us, and they are doing different things to what we are doing.

Many of the "anarchist organizations" on the list are non-existent and have no militancy in their countries. In order to create international solidarity, territorial militancy must first exist and then combine international efforts

YOU TELL ME! I spent that last five fucking years searching all across Brazil looking for the IAF! Lost an eye and a few fingers and got malaria in the process, but all I came across was a tiny bunch of anarcho-syndicalists operating a the only fucking infoshop in this huge, overpopulated country.

Bob Black called for a last one, there's no need for any more after that especially considering that due to the blockchain effect on the world we are headed towards a networked based reality not a national/international one. Learn to be ahead of the curve.

I'm still relevant. I knew I was, too.

-- Bob Black (pig ffffucker and ex-roadie for Styx)

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