Located 25 kilometers [15.5 miles] from Torres del Paine National Park and some 125 kilometers [77.7 miles] northeast of Puerto Natales, on the basin that feeds the glacier Amalia, in the region of Magallanes, stands a mythical volcano. The first record of the volcano, dates to 1879, when the crew of the schooner Alert witnessed its eruption and named it Reclus in honor of the anarchist and celebrated founder of social geography, Élisée Reclus. Afterward, in the early years of the 20th century, the Swedish geologist P. Quense tried to locate the exact location of the eruption. However, they confused it with the hill “Mano de Diablo”.
A further contribution to our series on the russian revolutions of 1917 …
For Dada, there was first the primal scream of horror and refusal of a world set out on mass murder in the name of patriotism and civilisation.
Adrift in the lying logorrhea of states, cultural authorities, newspapers, language had ceased to be meaningful in the massacres of the trenches of the First World War; its intentional destruction was now the only means to reveal its masqueraded abuse and corruption. What could “freedom”, “equality” and “fraternity” still mean? What sense remained to “family” and “homeland”, if their defense demanded the killing of so many? And what illusions lay behind “morality” and “law”, “progress” and “science”, “philosophy” and “reason”, when all that they could do was justify the unjustifiable, or remain silent before the barbarity.
From VJM Publishing
Anarcho-homicidalism is a radical new philosophy that is rapidly challenging people’s conceptions of what is possible within political space. Despite the tooth-and-claw simplicity of the doctrine, it is not always obvious how one transitions into it from a lifetime of statism. This essay examines four basic precepts.
A Dialogue on the French and Québecois Contexts
Since the publication of Houria Bouteldja’s book, Les Blancs, les Juifs et nous, in spring 2016 (Paris, La Fabrique [Whites, Jews, and Us, MIT Press/Semiotext(e), 2017]), a controversy surrounding the use of the term “race” has emerged in anarchist circles in France . Those who use such a notion are called “racialist” and likened to racists. This particularly affects the concept of “intersectionality” that comes from the social sciences and has been taken up by activists in order to better articulate our thoughts about different forms of oppression, such as gender, race, and class . Recently, the anarchist group Regard Noir [Black Gaze] (since voluntarily dissolved) published, with the Anarchist Federation, a pamphlet titled Classe, genre, race et anarchisme [Class, Gender, Race and Anarchism], featuring translations of short texts from the The Women’s Caucus of the British Anarchist Federation which help to reflect on the concept – and the phenomenon – of “privileges.” 
STRAIGHT TO THE POINT:
Our civilization is in collapse.
This collapse is well-documented: philosophers, scientists, politicians, military strategists, economists, and even NASA have begun sounding the alarm for ecological catastrophe, the technological singularity, and the general collapse of life as we know it. The news anchors appear no less panicked than the environmental and survivalist fringe of the past: the Arctic is melting, Japanese teenagers refuse to have sex, a private company wants to build a colony on Mars, Europe is being looted by hooded protestors, and humans may be extinct by the end of the century.
From Anarkismo by Wayne Price
There has recently been controversy on the Left over "free speech" for right-wingers (not necessarily fascists). Should it be supported or physically opposed? Some leftists have revived interest in the ideas of Herbert Marcuse on "repressive tolerance" and why it should be opposed. Marcuse's theory is reviewed and arguments are raised against it from a revolutionary anti-authoritarian perspective.
Like most people, I don’t pay much attention to Canadian politics. This is true even of those of us who live in the territory it controls. Especially these days, with an evil clown in charge of the United States government, the eyes of people in Canada are pretty fixed on the other side of the border. When people do bother to think about Canada, it’s usually to praise a political icon who has become an object of envy for progressives around the world — Justin Trudeau. We take short breaks from watching the Trump circus to be vaguely relieved to see a handsome young man marching in the pride parade, or being friends with refugees, or having his cabinet be half women.
But what the heck is Justin Trudeau? What role does he play in the ongoing capitalist, colonial project that is Canada? How does he relate to the ten years of conservative government that preceded him? And what does it mean to resist a state lead by a political figure like him?
What follows is a fourth and final exercise in the sharing of ideas, of visions (for the first, click here, the second, here, and the third, here). The most recent essay by the invisible committee, Now, continues a reflection-intervention that began with The Coming Insurrection and To Our Friends, and offers a powerful critique of contemporary politics, along with a defense of “autonomy”. What is proposed here then is again a partial translation, summary and critical commentary on their reading of communism.
From C4SS by Wayne Price
This C4SS discussion about anarchism and democracy has been intriguing—even though I am one of only two writers who have regarded them as compatible concepts. The brief essay by Grayson, “Demolish the Demos,” is especially useful. It clarifies what is at the root of the disagreement among anarchists about democracy. The basic issue, I believe, is not what we mean by “democracy” but what we mean by “anarchism.” It is the commitment to an “individualist” interpretation of anarchism which lead to a rejection of radical democracy. I believe that this leads, contrary to anyone’s intentions, in an authoritarian direction.