At the moment I’m writing from segregation (lockup) after being stripped, handcuffed, slapped, and placed here by the CERT (riot squad) on Monday, August 1, 2016 at approximately 11:45 pm. It’s now Wednesday and I haven’t been given my personal property (shoes/slides, soap, deodorant, clothes, toothbrush, etc.) nor have I received a 72 hour investigation notice as to why I’m being held in segregation.
There are arguably three main types of violence which will be premised in this analysis: state violence, group violence, and revolutionary violence. The first two forms of violence, coming from the state and groups empowered by the status quo, are designed to oppress. The third form, coming from revolutionaries and the systematically oppressed, is designed to strike back at this oppression for the purpose of liberation. The first two types (state and group) are violent, or offensive, by nature. The last type (revolutionary) is counter-violent, or defensive, by nature.
All too often anarchism as a movement and a discourse is oriented towards collectivist ideology. I mean this in a literal sense of an ideology. Much of what is called anarchism seems to be more of a form of Hegelianism. Possibly it becomes a way for Marxists to smooth out the more and more obvious contradictions of their ideology. To many so-called anarchists, freedom means freedom for the megamachine, the leviathan man, the super organism they inhabit.
Download Issue #5 (Prints 8.5×11)
Summer is almost over but things are burning up in the prisons and in the streets. All around the United States, prisoners and comrades in the “free world” are gearing up for the beginning of coordinated anti-prison actions on September 9th, 2016. In just a few weeks, the Week of Solidarity with Anarchist Prisoners begins, marking with fire the state murder of Nicola Sacco and Bartolomeo Vanzetti on August 23. 1927, turning memory into active revolt for all anarchist combatants locked behind bars today.
Black and Green Review comes out twice a year from the United States. We are not going to explain how we got a copy on this side of the border but we did and we read it. We are not going to review the whole magazine (or small book) either. We are going to look at the most important articles and offer the eco-extremist point of view, especially from the view of what was ancient Mesoamerica. Even though we have harsh criticisms of this magazine, we appreciate the opportunity to discuss its content.
Many anarchists come from the Left, and anarchy is popularly understood as a Left phenomenon. There are definitely anarchists who come from the Right also (maybe I only think there are fewer because of my own history). And then there are the anarchists who reject that anarchy/anarchism is a part of the model of Left/Right at all, who see it as a construction particular to a time and place that no longer exists.
What about you? What strengths and limitations do you see to identifying as either one side or the other?
From subMedia (text of interview)
In late July, 2016, subMedia conducted an interview with Tom Nomad on the recent RNC counter-demonstrations in Cleveland, and the political environment in the US in the wake of police shootings in Dallas and Baton Rouge.
From Modern Slavery review by Jason McQuinn
Max Stirner edited by Saul Newman (Palgrave Macmillan, New York, 2011) 223 pages, $90.00 hardcover.
One more sign of the ongoing revival of interest in the still-generally-ignored seminal writings of Max Stirner is the appearance of the first collection of essays to be published in the English language on the subject of his life and work. You can bet it won’t be the last.
In most anarchist circles it’s commonly acknowledged that North American anarchist ideas are underdeveloped. The good news is that things are looking up. The recently published journal from the Institute for Anarchist Studies (IAS),Perspectives on Anarchist Theory, Issue N. 29 on Anarcha-Feminisms (now referred to here as Perspectives), is an excellent example of how anarcha-feminist theories have evolved — especially since the late 1960’s. Specifically, today’s anarcha-feminists are inspired by anti-racist/anti-colonial feminist theory. Concepts like “intersectionality” conjoin anti-capitalist efforts and multiple struggles while anarcha-feminists look outside traditional movement resources for development.