Why A Vanguard? by Alfredo M. Bonanno (Elephant Editions)

--LEER online
http://digitalelephant.blogspot.com/2010/08/why-vanguard.html

--download PDF
http://325.nostate.net/library/vanguard.pdf

http://www.alphabetthreat.co.uk/elephanteditions/

Exijamos la libertad del compañero Thomas Meyer-Falk, prisionero del estado alemán desde 1996

Public appeal from German antiauthoritarian prisoner Thomas Meyer-Falk
From Hommodolars Contrainformación (December 27, 2011) via Cruz Negra Anarquista de Mexico:
http://hommodolars.org/web/spip.php?article4391
http://abajolosmuros.jimdo.com/

OCTOBER 2011

If you struggle against the state, if you struggle for a better world, if you struggle for liberty, then there is a possibility that they will lock you up in prison, which is where I’ve been for the last 15 years. For over 10 years, I’ve been in the most hellish places, kept in solitary confinement for security reasons. I was arrested in 1996, yet it wasn’t until 2007 that I was finally allowed to circulate among the general prison population.

In October 1996, I was arrested after robbing a bank to collect money for revolutionary antiauthoritarian projects—some legal and others illegal. I was sentenced to 11 years and 6 months, as well as PD (Preventive Detention, based on a 1933 Nazi law that allows the state to keep you in custody for life as long as it believes you are a “threat to public safety”). Due to the fact that my form of struggle was an active one, they kept me in solitary confinement for over 10 years. I have been in the general prison population for the last four years, but I refuse to cooperate with the state or accept forced labor. That’s why the parole board found no reason to release me in 2009. I will complete my sentence in 2013, at which point I will be transferred to another maximum-security prison for PD. In fact, PD should have begun in 2008, but I had another five years and six months added to my sentence for a few minor infractions over the past decade, like “insulting judges, politicians, and wardens” (no joke!).

I didn’t kill anyone, nor were there any wounded (we can’t close our eyes to the fact that it was a trauma for the hostages in the bank, but that was over 15 years ago). I don’t know how much longer they will keep me in their jails, but I’m not thinking about “cooperating” with them—not the warden, the court, the psychologists, or anyone from the state.

I’m sure there is a slight chance that the court will release me within the next five years or so, but if people on the outside were to show the Governor that there is a strong support movement, they just might let me out of jail sooner.

Therefore, I would really appreciate it if you could write letters and e-mails requesting my release to:

Ministerpräsident Mr. Kretschamann
Staatsministerium
Richard Wagner Str. 15
D-70184 Stuttgart
Germany
Fax: 0049-711-2153-340 (the prefix can sometimes appear as +49 instead of 0049)
Phone: 0049-711-21530 (the prefix can sometimes appear as +49 instead of 0049)
E-mail: spazialtri@autoproduzioni.net

In struggle!

—Thomas Meyer-Falk
c/o JVA-Zelle 3113
Schöenbornstr. 32
D-76646 Bruchsal
Germany

http://thisisourjob.noblogs.org/



Si luchas contra el estado, si luchas por un mundo mejor, luchas por la libertad, hay una posibilidad de que te encierren en la cárcel- ese es el lugar donde me encuentro. Desde hace 15 años. En los lugares más infernales, mantenido en aislamiento por razones de seguridad, durante más de 10 años. Fui arrestado en 1996, y solo puesto en libertad en la prisión general popular en el 2007.



En Octubre de 1996 fui arrestado después de atracar un banco para recaudar dinero para proyectos revolucionarios y antiautoritarios – unos legales i otros ilegales.Fui condenado a 11 años y medio y la P. D. (Detención Preventiva, basada en una ley-Nazi de1933 que permite que el estado te mantenga bajo su custodia de por vida, alegando que creen que soy “una amenaza para la seguridad pública”). Por el hecho de haber luchado de forma activa, me han mantenido en aislamiento durante más de 10 años; he estado los últimos cuatro años en la prisión general popular, pero me niego a

cooperar con el estado ni a aceptar trabajos forzados. Así que en 2009 los de la condicional no encontraron razón para ponerme en libertad. En el 2013 cumpliré mi condena y seré trasladado a otra prisión de máxima seguridad

por la P.D.(Detención Preventiva). De hecho la P.D. debería haber comenzado en el 2008 pero he tenido algunos pequeños juicios en la última década por “insultar a jueces, políticos y jefes de prisión”; debido a ello tengo

otros 5 años y medio (¡no es una broma¡).



No maté a ninguna persona, ni tampoco hubo heridos ( para los rehenes en el banco fue un trauma, no cerremos los ojos ante ello, pero eso fue hace más de 15 años). No sé cuánto tiempo me mantendrán en sus jaulas pero no pienso

“cooperar” con ellos. Ni con el jefe de prisión, ni con el tribunal, ni con psicólogos, ni con nadie del estado.



Estoy seguro de que hay una pequeña oportunidad de que el tribunal me deje libre en los próximos 5 o más años; pero si la gente que está fuera mostrara al Gobernador que hay un fuerte movimiento y apoyo, puede que me

sacaran de la jaula.



Así que realmente apreciaría si pudiérais escribir cartas y e-mails a:



Ministerpräsident (Título del gobernador en Alemania)

Mr. Kretschamann

Staatsministerium

Richard Wagner Str. 15

D-70184 Stuttgart

Germany



Fax: 0049-711-2153-340 (en fax por internet el prefijo puede aparecer +49,

en vez de 0049)

Teléfono: 0049-711-21530

E-mail: poststelle@stm.bwl.de



y pedirles mi libertad¡¡



En lucha¡¡¡



Thomas meyer-Falk

c/o JVA-Zelle 3113

Schöenbornstr. 32

D- 76646 Bruchsal

Germany



OCTUBRE 2011

Chile: Un saludo a las bestias indomables de la Conspiración de Células del Fuego

Comunicado:

Por medio de este breve escrito queremos entregar un saludo solidario a los prisioneros de Conspiración de Celulas del Fuego, especialmente a aquellos que intentaron fugarse de la prisión de Koridallos en Grecia. Queremos también reflexionar sobre algunos temas y hacer memoria sobre otras hermosas fugas.

¿Abogados o fugas? Una decisión individual que debemos respetar.

A pesar de las imposiciones de los poderosos, la vida sigue siendo un terreno de acción donde podemos elegir los medios para liberarnos, tanto en la calle como tras las rejas. Elegir un abogado para salir de las jaulas del Estado o buscar otros medios para hacerlo es una opción que cada compañero debe evaluar y decidir de manera individual.

Partimos de la base de que la lucha contra el poder desborda toda legalidad y, por lo tanto, somos enemigos de todas las leyes al ser éstas imposiciones de la autoridad, un atentado contra nuestra autodeterminación individual. Sin embargo, creemos que un compañero que elige la “vía legal” de un abogado no se transforma en un reformista ni se está vendiendo al enemigo. Tampoco lo hace el compañero que va al mercado a comprar un par de zapatos, a pesar de que es el consumo y el dinero uno del los pilares del capitalismo. Es un tema complejo, pero se hace necesario comprender que vivimos en una sociedad que anhelamos destruir pero que interactuamos con ella en distintos aspectos de nuestra vida a cada momento. Para el caso del encarcelamiento de compañeros, creemos que estos tienen la facultad de decidir cómo intentarán salir de la prisión, ya que mientras no delaten a otros compañeros ni se conviertan en sirvientes del enemigo, siempre es preferible que los compañeros estén luchando en la calle y no que estén encerrados bajo llave.
Del mismo modo nos merece nuestro más profundo respeto y solidaridad la opción de otros compañeros que deciden no tranzar con la legalidad, negándose a declarar ante los jueces o intentando escapar de las jaulas del enemigo. Su opción también es válida, aunque tremendamente difícil de llevar.
Por eso valoramos especialmente el arrojo de los compañeros que por medio de la astucia o de la fuerza intentan evadir de la prisión o se han escapado de las garras del enemigo. Es por esto hoy saludamos a los prisioneros griegos pertenecientes a la Organización Revolucionaria Conspiración de Células del Fuego, especialmente a los hermanos Mihalis y Giorgos Nikolopolus, Hristos Tsakalos y Giorgios Polydoros quienes intentaron fugarse de la prisión el 13 de diciembre pasado junto al preso Panagiotis Vlastos en medio del horario de visitas. Valoramos también la actitud de los familiares que visitaban a sus otros presos, quienes se negaron a declarar contra los compañeros.
Esta vez no lograron escaparse, pero su actitud indomable y sus ideas anárquicas es lo que es lo que nos hermana a pesar de las rejas, la distancia y el lenguaje y es lo que nos llama a no guardar silencio. Ellxs han solidarizado con la ofensiva antiautoritaria en Chile y con lxs presxs qué esta ha dejado también en otros países. Y como la solidaridad anárquica es apoyo mutuo y reciprocidad, no les dejemos solos a ellos tampoco.

Contra el olvido y el silenciamiento: algunas fugas para recordar.

Cada celda vacía es un motivo de alegría, sobre todo si es la celda que encerró a un/una revolucionarix. Acá en Chile, el 31 de Diciembre se cumplen 15 años de la espectacular fuga de cuatro presos de la organización de guerrilla urbana marxista leninista Frente Patriótico Manuel Rodríguez, quienes ayudados por algunos compañeros se escaparon en 1996 en un helicóptero que disparaba ráfagas de balas contra los gendarmes de la Cárcel de Alta Seguridad, la prisión más segura de Chile construida durante la democracia para encerrar a presxs subversivxs. Uno de ellos, Mauricio Hernández Norambuena, conocido como “Comandante Ramiro”, continuó luchando luego de su fuga y se encuentra actualmente preso en Brasil tras secuestrar en 2002 a un empresario con un “Comando Internacionalista”, acción en la que también fue apresada, entre otros combatientes, Karina Germano, conocida como, “la Galle”, hoy prisionera del Estado Argentino como consecuencia de dicha acción. Por supuesto, no compartimos sus ideas marxistas leninistas, pero les respetamos por ser combatientes consecuentes con su concepción de la revolución.

Diez años después de la fuga en helicóptero en Chile, pero en Grecia, el preso anárquico Vassilis Paleokostas se fuga en Junio de 2006 por medio de un helicóptero ayudado por compañeros. Vassilis Paleokostas y su hermano Nikkos son dos rebeldes de gran trayectoria en Grecia, quienes desde la década de 1980 ha nprotagonizado exitosas expropiaciones a bancos y numerosas fugas de película, logrando burlar al enemigo en diversas ocasiones. Capturado en 2008, Vassilis vuelve a fugarse en Febrero de 2009 otra vez en helicóptero burlando la seguridad de la misma prisión que dejó en 2006.

Por ultimo, queremos también recordar la exitosa fuga desde el penal de Punta Carretas en Argentina, cuando en Febrero de 1929, los compañeros Miguel Arcángel Roscigna, Gino Gatti, Andrés Vázquez Paredes, y Fernando Malvicini (algunos ellos compañeros de Severino Di Giovanni) idearon un plan de fuga para liberar a los hermanos anarquistas Vicente y Antonio Moretti y a tres anarquistas catalanes acusados de ser los responsables de más de cien atentados con bombas en Barcelona. Los compañeros instalaron una carbonería al frente de la prisión para justificar las herramientas utilizadas y la tierra que sacaban para cavar un túnel hasta la prisión. Por ese túnel lograron escapar los compañeros presos y otros cinco presos “comunes”. También, ese mismo túnel le permitió escapar de la misma prisión a cuatrocientos guerrilleros leninistas uruguayos del Ejército de Liberación Nacional Tupamaros, en la fuga más numerosa registrada hasta la actualidad. En medio del túnel, los Tupamaros encontraron una nota que decía “la solidaridad entre anarquistas no es solo cuestión de palabras”.

Un saludo a lxs que han volado lejos…

Para finalizar, saludamos a todos los compañeros que alrededor del mundo se encuentran evadiendo las garras del poder, dejando celdas vacías y juicios sin realizar. Especialmente enviamos un abrazo de fuerza al compañero Diego Ríos y a la compañera Gabriela Curilem, quienes han hecho pública su decisión de pasar a la clandestinidad como consecuencia de las órdenes de arresto que pesan en su contra. Ellos son guerreros, y a pesar de que los conozcamos o no, las ideas que han expresado en sus comunicados nos hacen sus compañeros y nos llaman a no abandonarlos, a hacerlos sentirse presentes en la lucha que nos une.
Saludos a todos los compañeros que luchan en la calle, en la prisión o desde las sombras.Contra el aislamiento, el olvido y el silencio.

Solidaridad activa e internacional con los compañeros presos y perseguidos por el poder.

Sin Banderas Ni Fronteras, núcleo antiautoritario de agitación y propaganda escrita.
Diciembre 2011
sinbanderasnifronteras@yahoo.cl

Un mensaje de solidaridad…

“Al pasar por esos pasillos rodeados de muros, la tristeza inunda nuestros ojos, nos duele. Es el sacrificio que estamos dispuestos a hacer con tal de llegar a nuestrxs amigxs y decirles, “aquí estamos”, “no estas solo”, es increíble que entre barrotes una sola palabra puede ayudarnos a seguir adelante cuando vemos que las rejas nos absorben y desconsuela.”

Un mensaje de solidaridad…
(Palabras de compañerxs que sienten el dolor de más cerca)

Un día cualquiera caminamos con nuestrxs amigxs, compañerxs, con lxs cuales compartimos hermosos momentos, constantemente compartimos ideas, sueños y demostraciones de afecto… Con los que sonreímos al ver algún ataque al capital o un triunfo más y por consiguiente las caras de frustración y rabia de estos inútiles gobernantes, y es que nos encanta ser la piedra en su zapato… Con ellxs, con aquellxs que sufrimos al ver la injusticia. Muchas veces, cuando estamos solxs, nos sentimos derrotadxs, nos afligimos al mirar la asquerosa tele y sus mentiras, que siempre nos intenta acabar y dejar mal hasta con nuestrxs propios familiares, o ese agobio que aparece tan solo al abrir nuestra puerta y mirar la realidad, pero esta tristeza se va al momento de saber que tenemos a alguien a nuestro lado y no solo aquí, si no en todas partes, un apoyo, y palabras de aliento, así esas ideas de “me rindo” desaparecen de nuestra mente… Y así vamos viviendo los días, las semanas, y los meses, soñando y llevando nuestro pensamiento a la acción, junto a nuestrxs compas de siempre, hasta que de repente, en el momento menos inoportuno te enteras de que unx de ellxs ha caído en las garras del poder. No hay tiempo de asimilarlo, solo las ganas de llorar y la rabia de sentirte impotente ante tal injusticia son las que nos llevan a desesperar. Aún mas el saber que para poder apoyar hay que dejarse humillar y someterse físicamente ante los perros carceleros. Al pasar por esos pasillos rodeados de muros, la tristeza inunda nuestros ojos, nos duele. Es el sacrificio que estamos dispuestos a hacer con tal de llegar a nuestrxs amigxs y decirles, “aquí estamos”, “no estas solo”, es increíble que entre barrotes una sola palabra puede ayudarnos a seguir adelante cuando vemos que las rejas nos absorben y desconsuelan… Sentimos una gran felicidad al saber que nuestros compas Cristóbal Franke y Gonzalo Zapata han salido a la calle, pero aun quedan muchxs más.

Hacemos un llamado a lxs compas que estén en Santiago a que solidaricen de la manera que puedan, ya sea visitando o aportando con alguna ayuda para los cabrxs secuestradxs del montaje “caso bombas”, el Tortuga y lxs demás. Por nuestros compañeros detenidos en lucha callejera Zerman Elias y Francisco Moreno que aún se encuentran secuestrados en Santiago.

Así como también lxs compas que se encuentren en Temuco apoyen y se acerquen al compa Sebastián Saldaña.

Por ellxs, por sus amigxs más cercanxs, su familia, hacemos un llamado a la solidaridad, cualquiera de nosotrxs puede visitar, aunque no nos conozcamos, las ideas y la lucha nos unen siempre.
FUEGO A LAS MAZMORRAS DEL CAPITALISMO Y EL PODER, DESTRUYAMOS LAS CARCELES MENTALES Y FISICAS!!!
PRESXS A LA CALLE!!


http://liberaciontotal.lahaine.org/?p=3946

The Bourgeois Roots of Anarcho-Syndicalism by Feral Faun

"We favor the development of a worker's movement based on direct democracy, not just because it will be more effective in the present day fight against the employing class, but also because it foreshadows - and lays the basis for - a society of freedom and equality, without authoritarianism or exploitation.
--from a flyer put out by the Workers Solidarity Alliance, an anarcho-syndicalist organization.
In the fourteenth or fifteenth century a social transformation began to take place which reached its dramatic peak in the American War of Independence and the French Revolution. This period was the uprising of the bourgeoisie against the feudal system and the power of the Catholic Church. In place of feudalism, the economic system of capitalism and the political system of political democracy arose. Rather than allow a non-elected aristocracy or a king to rule, liberal democracy demands that "the people" rule through their representatives or their vote. Like the anarcho-syndicalists quoted above, the bourgeoisie wanted a "society of freedom and equality, without authoritarianism or exploitation." Leave out the parts about "workers" and "the employing class" and Thomas Paine might have written the quote.
Of course, the anarcho-syndicalists will tell us that they aren't using the words in the way the bourgeois revolutionaries did. I'd take them at their word if it weren't for the fact that anarcho-syndicalism reflects bourgeois ideology in much more significant ways than merely borrowing its terminology. The values upheld by anarcho-syndicalists do not significantly differ from those of the more radical of the bourgeois liberal theorists, and their project, upon examination, proves to be merely the extension of the liberal project.
As I've already said, the economic system that came to power with the bourgeoisie is capitalism. I won't go into a lengthy description of capitalism - suffice it to say that the defining quality of capitalism, as compared with other economic systems, is not the existence of capitalists but the production of excess capital allowing for continued economic expansion. Capitalism is a highly moral system - that is to say it requires values which take priority over individual needs, desires or greed in order to expand smoothly. These values which are essential to capitalist expansion are production and progress. Every technological advance is, thus, to be embraced unless it can be shown to be a threat to further expansion of capital. Essential to production and progress is work and so the bourgeois highly value work - and, contrary to the image painted by "radical" labour propagandists, it is not uncommon for capitalists to work many more hours than industrial workers, but it's organizational rather than productive work. Those who manage to avoid work are the moral scum of capitalist society - parasites off the working people.
Anarcho-syndicalists embrace every one of these capitalist values. Their goal is "the real human mastery of production." In spite of the high level of anthropological evidence to the contrary, they assume that primal people spent most of their time just striving to survive and that it is only thanks to the production of technology and its progress that we can live the wonderful lives we all do now, and enjoy all the lovely commodities - oops! Sorry, I'm waxing sarcastic! The syndicalists recognize a few specific technologies as threats to survival but see technology in general and progress in general as positive things. In light of this, it is no surprise that they rhapsodize over work, because without work there would be no production or progress. Like the bourgeoisie, they see those who avoid work as "parasites." (See Chaze Bufe's Listen Anarchist!) The only real problem they have with the capitalist system is who's in charge - they'd prefer the One Big Capitalist, the international union of working people, rather than various individuals, corporations and states to be in charge. But the basic structure would be the same. Like the bourgeoisie - and maybe even more than the bourgeoisie - the anarcho-syndicalists embrace the values essential to capitalism.
If production and progress are positive values, making work essential, then social conformity is equally essential. I've already said that work avoidance is seen as parasitism. Any pleasure that cannot be commodified and so brought under the control of production is unethical. The vagabond, the tramp, the gypsy, the outlaw, any individual who makes no positive contribution to society is condemned as a failure or a criminal. Even the bohemian - the non-conforming artist, musician or poet - is suspect in bourgeois eyes - at least until a way is found to recuperate their renegade creative urges.
This same attitude towards those who don't fit into society is held by anarcho-syndicalists. Chaz Bufe's castigation of "marginals" in Listen Anarchist! makes this quite clear. The way the CNT constantly put down the anarchist outlaw Sabate (while continuing to take and use the money he gave them from his robberies) is truly disgusting. Throughout its history, anarcho-syndicalism has tried to quench the fire of unruly rebels, sometimes through persuasion and sometime through insult, to move anarchic rebels to conform and to accept society. Wherever anarchic rebellion went beyond the reforms the anarcho-syndicalists were calling, these supposed non-believers in law would be the first to cry, "Criminal! Terrorists!" Like the bourgeoisie, they want production to progress smoothly, and that requires social conformity.
Hand in hand with social conformity goes a love for social peace. It is true that the bourgeoisie has exploited wars between nations to expand capital, but this is always precarious since any violence can upset the smooth running of capitalism. Only violence instituted by the proper authorities with a rational and ethical basis has any place in bourgeois society. Personal conflicts are not only not to include physical violence but should be polite, dealt with through rational discussion, negotiation or due process. Certainly passions should not flare. The social peace is to be broken only under the most extreme of circumstances.
Anarcho-syndicalists also value social peace. From Luigi Fabbri's Bourgeois Influences in Anarchism to Bufe's Listen Anarchist!, they try to warn anarchists away from violent verbal expression - ironically, trying to claim that this springs not from false conceptions of anarchism created by the bourgeois press - why they think people with courage and intelligence to rebel against authority would accept the word of the bourgeois press, I don't know. Like the bourgeoisie, the anarcho-syndicalists call on us to express our disagreements rationally, free of passion, in a peaceable way. Any active, violent expression of individual rebellion is considered irresponsible, counter-revolutionary and unethical by the anarcho syndicalists. The perpetrators are labeled, at best, as dupes and more often as common criminals and terrorists. In fact, outside of a "revolutionary situation," anarcho-syndicalists reject most form of illegal activity as counter-productive (but is that necessarily bad?). Only the uprising of the working class (the "proper authority" in anarcho-syndicalist theory) can justify violence - and that violence must be rational and ethical so as to keep the instruments of production intact and make as smooth of a transition as possible to anarcho-syndicalist production.
Anarcho-syndicalists also wish to create a rational, ethical society. They call on us to "attack irrationality...wherever and whenever it arises." The problem they see with the present society is that it is not rational or ethical enough. Since reason is the source of ethical behavior (in their view), it must prevail in all areas of life. Not our passions or desires, but our "rational self-interest" should be our guide, say the syndicalists, echoing the utilitarians. It is both more rational and more ethical if the producer controls the means of production, they proclaim, blithely ignoring the question of whether it is possible for anyone to control the means of production in industrial society.
Both bourgeois liberal theorists and anarcho-syndicalists want a rational, ethical society based on freedom, equality and justice, guaranteeing human rights. Both want a smoothly running economy with high levels of production guaranteeing scientific and technological progress. Both require social peace and conformity to realize their projects. It is difficult not to think that their projects are the same. I see only two significant differences. The bourgeoisie sees the economy as an apolitical force that can progress efficiently and ethically in the form of private enterprise. The anarcho-syndicalists recognize the economy as a political force which must, therefore, be run democratically. The bourgeois liberals believe that representational democracy can create their ideal. Anarcho-syndicalists believe that democracy must be direct - though they never seem to ask us if we want to spend time directly voting on every social issue that comes up. The project of the anarcho-syndicalists is really just an extension of the project of the project of bourgeois liberalism - an attempt to push that project toward its logical conclusion.
"The every day activity of slaves reproduces slavery" -Fredy Perlman
This brings me to the final parallel between bourgeois liberalism and anarcho syndicalism, a parallel not of ideas, but of ignorance. Neither seems capable of recognizing the realities of the social system we live under. While talking about freedom and democracy, the bourgeois liberal and the anarcho-syndicalist both only see the human authorities that control them; they are blind to the social activities in which they participate which are the real source of their slavery. Thus, the bourgeois liberal is content to get rid of priests and kings, and the anarcho-syndicalist throws in presidents and bosses. But the factories remain intact, the stores remain intact (though the syndicalists may call them distribution centers), the family remains intact - the entire social system remains intact. If our daily activity has not significantly changed--and the anarcho-syndicalists give no indication of wanting to change it beyond adding the burden of managing the factories to that of managing the factories to that of working in them--then what difference does it make if there are no bosses? - We're still slaves! The "name-change does not exorcise the beast." But there is a reason why the bourgeois liberal nor the anarcho-syndicalist can see the slavery inherent in the social system. They do not see freedom as the ability of the unique individual to create her/his life as s/he chooses. They see it as the ability of the individual to become a fully and actively integrated part of a progressive, rational society. "Slavery is freedom" is not an aberration of Stalinist of fascist thinking; it is inherent in all perspectives which ascribe freedom to society rather than to the individual. The only way to guarantee the "freedom" of such societies is to suppress non-conformity and rebellion wherever they arise. The anarcho-syndicalists may talk of abolishing the state, but they will have to reproduce every one of its functions to guarantee the smooth running of their society. Anarcho-syndicalism does not make a radical break with the present society. It merely seeks to extend this society's values so they dominate us more fully in our daily lives. All true rebels, the renegades, outlaws and wild free spirits could no more accept an anarcho-syndicalist society than the present one. We would have to continue raising hell, creating a radical break with society, because we don't want more control over our own slavery--and that's all the anarcho-syndicalists offer us. We want to throw off the chains and live our lives to the full.
Source: Actually, we have no idea where this was originally published.
We found it on the online anarchist archive Insurgent Desire.
please send corrections if you notice type-o's or formatting errors: http://www.insurgentdesire.org.uk/index
.quiver@hush.com

Publicación anticivilización Rabia y Acción n°9

“La historia de la guerra en contra de lo establecido en México ha tenido altibajos, buenos ratos, ha tendido a crecer, las ideas se han difuminado pero también se han mutado y pervertido con ideologizaciones totalmente contrarias a las ideas originales que muy pocxs defienden y puntualizan. Estas ideas originales es la defensa de la naturaleza salvaje como individuos acivilizadxs estando en contra de todos los engañosos valores del sistema y de luchas reductivistas, irracionales e izquierdistas; el fiero esfuerzo por conseguir finalidades reales alejadxs de aspectos civilizados; la consecución de la libertad individual como especie dentro de un medio optimo.”


Nota por LT: Nos alegramos profundamente del nuevo número de esta publicación, con la cual sentimos gran afinidad, desde que en Agosto de 2009 comenzamos a cargar los pdf al blog (en ese entonces etp.net) la comunicación con aquellxs compas del norte no a parado. Nos hemos apoyado cuando a sido necesario y nos hemos criticado cuando lo ameritaba. A pesar de esto vemos más alla del compañerismo y creemos que esta publicación es un aporte importante en lo teorico y practico para quienes se posicionan contra toda dominación. Así a quedado plasmado en cada uno de sus números, cuando en un principio se declaraban “en apoyo al FLA y al FLT” luego fueron afilando sus ideas y practicas, y ahora se reclaman netamente anti-industriales y anti-civilización.
Para quienes visitan este sitio de propaganda por la destrucción de la dominación, les recomendamos leer este y los anteriores números, a difundirlos, analizarlos y discutirlos con sus afines.
Lamentamos esta vez no poder subir el pdf a LiberacionTotal.lahaine.org a causa del poco espacio para cargar archivos, pero nunca faltan lxs soldarixs que tienden una mano para sacar adelante proyectos como este.
Por la destrucción de la civilización, en defensa de la Naturaleza Salvaje!!!

Rabia y Acción.
N°9/Enero 2012/México.


.:LEER y/o DESCARGAR:.
http://grupodeapoyoamono.noblogs.org/files/2011/12/Rabia-y-Accion-9.pdf


Editorial:

Saludos a lxs afines!

Este nuevo numero de Rabia y Acción contiene un listado de acciones, que fuera de nuestras ideas decidimos publicar pues lo tomamos como un recuento contabilizado de lo que ha pasado año con año por estas tierras.
Queremos recalcar el punto en el que, nosotrxs no estamos de acuerdo con muchas de las ideas que se plasman en comunicados o con las revueltas populares que se han dado en México (ni en ninguna otra parte del mundo) mas sin en cambio consideramos que muchas de esas revueltas han servido para que varixs individuos se cuestionaran la realidad, se dieran cuenta que andar dentro de movimientos de masas no sirve de nada y se posicionaran en contra de todo lo que nos impide alcanzar la autonomía individual y grupal en nuestro circulo de afines.
Si bien, este numero es un trabajo de la recepción de información que nosotrxs fuimos recabando desde hace algunos años y decidimos publicarla ahora. (Queremos recalcar que las acciones en el listado que vienen señaladas como provenientes de la ciudad de Acapulco en Guerrero nos han llegado por medio de un mail anónimo para que se publiquen en este numero).

Como se pudieron dar cuenta, todxs aquellxs que se topen con esta publicación, la portada es la foto del ataque que sufrieron dos tecnólogos del Tec de Monterrey en agosto del 2011 por un grupo meramente anti-industrial.
Esa foto no solo es una imagen que circulo esos días por las noticias y que ocupo las primeras planas de los periódicos, es la imagen de una acción que cambio y reforzó la perspectiva de muchxs individuos con respecto a las ideas anti-civilización y anti-industriales. No alabamos a lxs compas que llevaron a cabo dicha acción (y otras desde abril de 2011) simplemente reconocemos tanto su discurso como su accionar en contra de la tecnología y la sociedad tecno-industrial y desde luego que no lxs consideramos como parte de un montaje ritualista-satanista como algunxs sin sentido lo han mencionado.
Necesitamos pocxs Kaczynskis de calidad que Bonnanxs de cantidad!

La historia de la guerra en contra de lo establecido en México ha tenido altibajos, buenos ratos, ha tendido a crecer, las ideas se han difuminado pero también se han mutado y pervertido con ideologizaciones totalmente contrarias a las ideas originales que muy pocxs defienden y puntualizan. Estas ideas originales es la defensa de la naturaleza salvaje como individuos acivilizadxs (ya no mencionamos una supuesta “liberación” pues estaríamos cayendo en idealismos utópicxs al considerar alcanzar esa supuesta “libertad” para los animales e incluso para la tierra misma) estando en contra de todos los engañosos valores del sistema y de luchas reductivistas, irracionales e izquierdistas; el fiero esfuerzo por conseguir finalidades reales alejadxs de aspectos civilizados; la consecución de la libertad individual como especie dentro de un medio optimo.
Y decimos que estas ideas son las originales pues el ser humano desde hace miles de años ha tendido a eso, solo que cuando fue domesticado y sus valores cambiados, es cuando se generan otras finalidades que son absolutamente artificiales.

En este numero 9, aparte de que damos seguimiento a las acciones, viéndolo desde un punto de vista historiográfico y no ideológico, hemos aumentado algunos textos para su complementación.

-La historia del FLA de España: Los datos e información que nos fueron entregados por Acción Vegana son datos acumulados desde hace años y que dan un acomplete al método historiográfico marcado en este numero. Sin embargo, lxs editorxs de esta publicación mantenemos algunas criticas para el FLA y el FLT incluso a su discurso sobre la “liberacion” animal y de la tierra, del cual hablaremos en el siguiente numero.

-Algunas consideraciones egoístas sobre limites y perspectivas de la lucha por la liberacion animal: Texto que llego a nuestro mail, el cual recomendamos su lectura, aunque de nuevo, no estamos muy de acuerdo con las posturas de “liberacion animal” en el. Sobre lo del tema de egoísmo, tendremos una continuación de este tema para el siguiente numero.

-Una charla con animinimaldito: Esta es una pequeña entrevista que le hicimos al trovador desde hace ya algunos meses, desde luego que nuestra perspectiva de las cosas ha cambiado desde que le realizamos tales preguntas al trovador…

-Anarquismo del siglo XXI. La insoslayable necesidad de abandonar todo lo ajeno: Este texto del anarquista Gustavo Rodríguez fue puesto para diferenciar lo que se quiere decir cuando alguien habla de insurreccionalismo y no confundirlo con “levantamiento”, “sublevación”, “foco” etc. Claro, todo visto desde una perspectiva anarquista insurreccionalista, a la cual también tenemos algunas criticas que como venimos repitiendo publicaremos en el siguiente.

Después de esto, mencionamos que este es el penúltimo numero de esta publicación, las razones de terminar este proyecto de difusión y critica vendrán en la editorial del ultimo numero.


http://grupodeapoyoamono.noblogs.org/

The Cybernet of Domination by Feral Faun

(Author's note: This article is more speculative than I ideally would have liked, because it is attempting to trace the tendencies inherent in one aspect of modem society, tendencies which, of course, are in relationship to other aspects of this society. This should not be read as prediction, but as an attempt to show why cybernetics is not even potentially liberating and will ultimately be opposed by insurgent free spirits.)
"The dictatorship of the instrument is the worst kind of dictatorship."
-Alfredo M. Bonanno
There is a revolution going on. By this I do not mean an insurrection, an uprising of individuals against authority (though this revolution has managed to recuperate some anti-authoritarian tendencies towards its ends). I mean a substantial, qualitative change in the modes of social reproduction. The domination of industrial capital over these processes is being replaced by the domination of cybernetic capital. As with all such revolutions, this will not be a smooth, easy, peaceful transition. The old ruling order and the new ruling order are in conflict. The strength of reactionary elements in American politics over the past several years shows the tenacity with which the old order is trying to maintain its dominance. But increasingly that dominance is purely political, and the cybernetic new order dominates the economy. Some of my technophilic anarchist friends have told me that I "need to face up to the realities of the cybernetic age." To me, this means examining the nature of domination in the cybernetic age and relentlessly attacking. All that I've observed indicates that cybernetic science and technology are essential aspects of this domination.
Cybernetics innovators tend to be young (as compared to most of the political leaders of the "old order") and consider themselves rebels of sorts, at the cutting edge. The anarcho-technophiles I have met are quite sincerely rebellious and consider themselves to be opposing all authority. But most of the cybernetic rebellion- including a fair amount of the 'anarchist' cybernetic rebellion- seems like a rebellion of entrepreneurs, a rebellion to liberate a mode of production/reproduction not to liberate individuals. Since these cybernetic innovators are the human agents of a qualitative change in the nature of capitalism, it is no surprise that they choose to play a role similar to that of earlier capitalist revolutionaries. Most of the cybernetics freaks I know are too poor and too sincerely anarchic to ever become part of a new ruling class. But cybernetic innovators with money are creating just such a ruling class- though, as I will attempt to show below, this 'class' might more accurately be perceived as a system of relationships in which the technology itself rules and the human "ruling class" of cybertechnicians and scientists only serves the instrument, the machine. The rebellion of the cybernetic innovators is, from its birth, purely a coup d'etat. There is nothing truly liberating about it.

As banal as it is, it seems to need constant repeating: we live in a society in which the image dominates reality, in which most people see the image as reality. This makes it very easy for the cybernetic order to recuperate rebellion, because this new order not only has a far better grasp of image-making technologies than does the old order; increasingly, it is becoming those technologies. A comparison of the old order- which still is the main source of domination in most of our lives- and the new order- which is perfecting the tools of domination, but at the expense of the old order- would be worthwhile here.
The old order is that of industrial/financial capital. But it is more than this- it is also the order of the nation-state and of real political power. Authority is blatantly centralized and openly hierarchical- no one else can pretend they are not being ruled. This is blatant because essential power in this order actually resides in human beings in their roles as part of the social structure. The political mode of this order is representational democracy or one of its variants, such as fascism, socialist dictatorship and other forms of dictatorship. The domination of civilization over all non-human-made existence is openly accepted as a positive and necessary thing. Commands and voting on a choice between various commands are the methods for getting things done. Punishment is the way of dealing with aberrations from the social norms (though even the old order frequently uses the language of therapy to describe its punishments). In other words, the old order is quite open about its authoritarian nature.
At present, in much of the world (quite noticeably in the U.S.), the technology of the new order is still mostly controlled by the old order, which is incapable of using it efficiently, because it can't be understood in the old order's terms. The social potential of cybernetics is, thus, best discovered by reading and listening to the cyber-mavericks. If their visions were pure sci-fi fantasies, I'd ignore them, but the socio-political structures to fit their visions are being actively promoted and created by various quasi-libertarian 'radical' groups and individuals (e.g. the Greens, libertarian municipalists, social ecologists, Robert Anton Wilson, Timothy Leary...).
In the new order, the dominant form of capital is cybernetic/informational capital. This does not mean the end of industrial, financial and mercantile capitalism, but rather their subjection to the cybernetic mode of social reproduction. This new mode allows for some changes in social structures that, on the surface, appear almost anarchic- changes such as those promoted by Murray Bookchin, the Greens, RA. Wilson and other libertarians of the left and right. These changes are not only possible, but are probably necessary to some extent for the efficient reproduction of cybernetic society. Decentralization is a major rallying cry of many cybernetic radicals. This apparently anarchic goal is, in fact, not the least bit anti-authoritarian in the context of cybernetic capitalism. Cybernetic technology not only allows, but promotes, a decentralization of authority. Industrial capitalism began the process by which authority would come to exist increasingly in the very physical machinery which reproduces society. Cybernetic technology is perfecting this process to the extent of even bringing technologies of social control into the realms of leisure- the home computer, video games and the like. All of these apparently individual bits of cybertech-which have permeated workplaces, schools, game arcades and, at least in the U.S., homes of nearly anyone who's not too poor to get a personal computer- are part of a potentially unified, global network. This network is becoming the center of authority and power. It includes both the material technology of cybernetic machines and the social technology of cybernetic systemic structures. Those who are too poor to buy the material machinery are encompassed in the network by its making them dependent on social programs that are part of the network- this dependence stemming from a lack of access they have to knowledge which would allow them to create their lives for themselves. The decentralization offered by cybernetics can even extend to industry, fitting in well with the visions of certain techno-anarchists. Some corporations are already experimenting with having some of their production done in the form of cottage industry. What can't be done this way could probably be so automated that only a few technicians would be needed in a factory as trouble-shooters. (I've seen a huge factory which seemed to have only four workers.) So cybernetics allows for the apparent decentralization of production. But, of course, production itself remains unquestioned. This is because cybernetic 'decentralization' is not the least bit anti-authoritarian; it merely centers authority in a socio-technological network that has no spatial or material center, because the network is itself the center and it is (almost) everywhere. And it can easily intrude into all of our lives.
Along with apparent decentralization, cybernetic technology offers the possibility of apparent 'direct' democracy. This is what seems to attract those anarchists and libertarian leftists who drool over this technology. Everyone who 'owns' a computer is, at least politically, connected to everyone else who 'owns' a computer. It would be no surprise if some form of personal computer becomes available to even the poorer people in the more advanced areas of capitalist domination since this would more fully integrate them into the cybernet. If everyone in a particular nation had a computer, they could be easily convinced that they could make the real decisions that effect their lives- that they could vote 'directly' through their computers on all significant issues. That this constitutes as complete a separation between decision and action as may be possible is conveniently forgotten, as is the fact that the cybernetic system itself cannot be questioned significantly in this way since this system itself controls what can and cannot be questioned by the very nature of its technology. Cybernetic language is a high-tech newspeak. The 'direct' democracy it offers is only that which can reproduce cybernetic society. It does not eliminate representation; it can merely center it in technology rather than in elected human beings. But like all representations, this technology will act as a ruler.
The ideology behind cybernetic technology is systems analysis. Systems analysis seeks to understand all interactions in terms of systems or networks of relationships in which each thing affects all other things. It attempts to scientifically (i.e. mathematically) understand these systems of relationships in order to better control them. Thus, the concept of 'process', as opposed to chains of command, becomes increasingly important in cybernetic society. 'Process' - a radical buzzword for "politically correct" ways of communicating and relating- fits in very well with systems analysis because it is an attempt to formalize decision making relationships without making anyone involved feel that they are being coerced. 'Correct' process is potentially, the way for the cybernet to integrate everyone as completely as possible into itself. Process militates against non-participation, tending to make non-participation appear as victimization rather than as a freely made choice. The ideology behind 'correct' process assumes that the individual is merely a part of the process of the system of relationships that is the group (on the micro-level) or. society (on the macro-level). Process is systems analysis applied to group and social projects. It is the domination of the ideology of the cybernet in our interactions. Process is used regularly mostly in radical, ecological, feminist and similar groups. But many corporations are integrating process- consensus, facilitation and the like- with old order chains of command in experiments designed to make employees feel that they are more truly part of the corporation. Ultimately, the 'process' created by predominantly middle class 'radical' groups provides a system for controlling rebellious tendencies which fits perfectly into the framework of cybernetic control.
If a part of the cybernetic process is not functioning correctly, you don't punish it; you try to fix it. In the context of cybernetic society, punishment of criminals and deviants comes to appear increasingly inhuman and absurd. Efficient social control requires everyone to be as fully integrated into the social system as possible, and punishment does nothing to integrate the punished- more often than not it does the opposite. So the most 'progressive' elements in society create therapeutic approaches for dealing with social deviance. At present, criminals are still mostly punished though the language of therapy is used even in this context. Non-criminal deviance (e.g. 'excessive' alcohol use, 'inappropriate' sexual behavior, acting up in school, 'madness') tends to be labeled a disease and 'treated'. The proliferation of 12-step groups and new-age therapies is just a part of this phenomenon. Many of these groups very blatantly teach that you cannot do anything about your alleged problems by yourself; you have to become part of an interdependent group of fellow victims, helping each other to recover- forever and ever and ever- and become productive members of society. Occasionally, even criminals- particularly people convicted of DUI or minor drug offenses- are given a choice between punishment or forced therapy. A therapeutic approach to social deviance appears very humane- enough so that many anarchists have integrated aspects of therapeutic ideology into their perspectives-but this is deceptive. The purpose of thcrapy is to reintegrate social deviants into the social machine as well-oiled cogs. It defines technology or the conception of the wilds as integrated systems to be used in an integrated manner by society. Even "deep ecologists" only reject the integration of civilized social systems and wild 'eco-systems', because they feel that civilized social systems have strayed too far from the 'natural' systems to be capable of integrating (making some sort of social apocalypse inevitable), not because they reject the idea that undomesticated relating and interaction can be systematized. While most corporations continue on apace destroying the environment, it is quite hip now to talk ecology, and the most progressive corporations even try to act ecologically. After all, it is to their ultimate benefit. How can you possibly expand capital if you destroy the resources necessary for such expansion? So cybernetic capitalism tends toward an ecological practice as a means of domesticating the wilds without destroying them, of integrating them into the social system of the cybernet.
Of course, these are all just tendencies which the development and increasing power of cybernetic capital seem to be pushing towards. The old order of industrial capital is still quite strong, dominating in the political arena, and so still quite significant as a mode of social domination. But an intelligent insurgency needs to understand domination in its totality, needs to be able to recognize its new faces, so that insurgents aren't duped into embracing a new form of domination as liberation. Most of the individuals I know who have embraced some version of ecotopian, cybernetic, green anarchism seem to be quite sincere in their desire to live free of all constraints. But they seem to ignore some very basic aspects of cybernetics. As science, cybernetics is the study of systems of control. Practically, it is the production of such systems, technologically and socially- the production of integrated systems of social control. Some of the most common words of cybernetic language make this obvious. 'Data' comes from a Greek word which means 'That which is given" - that is an axiom, that which you are told, without proof, and are simply not to question. Information originally meant, literally "in formation" in Latin. The cybernet offers no liberation whatsoever, merely the illusion of liberation to keep rebels "in formation." It undermines individual experience and the trust of individuals in their own experience by creating realms of pseudo-experience, that is, of "the given," of information which has no connection to anything outside the cybernet. Individuals, increasingly, rely only on what they are told by the cybernet, and so become dependent upon cybernetic society. In this way, the cybernet becomes the most truly totalitarian system yet- precisely by 'decentralizing' and using the integrative methods of process and therapy which make individuals the agents of their own domestication in a situation in which no one trusts themselves, but all are dependent on the cybernet.
There is one flaw in this system. It disenfranchises those who do not want or cannot afford to have cybernetic technology in their home. Even when home computers do become available to the very poor, many may have no interest in even learning how to use them. It is further quite doubtful that the fully enfranchised- the technicians and scientists who know how to produce and fully use these technologies- will be interested in bringing everyone up to their level of knowledge about the cybernet. So, the disenfranchised- especially the voluntarily disenfranchised- will tend to become increasingly more so, until they are nearly completely outside the cybernet. While inside the cybernet the tendency is toward total control, -outside the cybernet the tendency would be toward the total breakdown of social control. Ultimately, in such a situation; insurgent rebellion would only be possible outside the net.
At present, this situation is being forestalled as the new cybernetic order and the old order have an uneasy truce. The old order needs the informational technologies which create and are created by the new order. And the new order is not yet powerful enough to dispense with some of the harsher means of social control produced by the old order. The new order has also found ways of integrating some of the more progressive elements of the old order, such as multinational organizations, into itself. It is also quite possible that the cybernet will find continued uses for cops, prisons and the like within its systemic network of social control. Or the uneasy truce may go on, indefinitely. Since the real relations between people do not, in fact, fit the formulas of the cybernet and its systems analysts, there is no way of predicting what might happen. My own desire is for an insurrection that will blow all systems of social control to bits.
But cybernetic technology is becoming the dominant mode of post-industrial capital. It is a mode in which capital, technology, authority and society become so totally integrated that they are truly one. Rebellion, in this context, means rebellion against the cybernet and rebellion against society in its totality or it means nothing. This is what it means for the insurgent to face up to the reality of cybernetic technology. The insurgent individual can no longer do anything less than rebel against the totality of society - including all of those 'radical' perspectives which are nothing more than the cutting edge of the real "new world order."

from "Anarchy: A Journal Of Desire Armed" Issue #35 Winter 1993
republished by Elephant Editions (London) 2000/2001 in the collection "Feral Revolution"

please send corrections if you notice typ e-o's or formattin

http://www.anarchymag.org/ quiver@hush.com