Green Anarchy #21

/ saw a beggar leaning on his wooden crutch^

He said to me^ "you must not ask for so much J

And a pretty woman leaning in her darkened door^

She cried to me^ "hey^ why not ask for more?^

Oh like a bird on the wire^

Like a drunk in a midnight choir

I have tried in my way to be free.

-Leonard Cohen,

Bird On A Wire

mmmm^

ISSUE #21

FALL/WINTER 2005-06

$4 USA, $5 CANADA,

$6 EUROPE, $7 WORLD

FREE TO PRISONERS

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Oh, where have you been, my blue-eyed son?
Oh, where have you been, my darling young one?

I've stumbled on the side of twelve misty mountains,

've walked and I've crawled on six crooked highways,

've stepped in the middle of seven sad forests,

I've been out in front of a dozen dead oceans,

I've been ten thousand miles in the mouth of a graveyard,

saw a newborn baby with wild wolves all around it,

saw a highway of diamonds with nobody on it,

saw a black branch with blood that kept drippin',

saw a room full of men with their hammers a-bleedin',

saw a white ladder all covered with water,

saw ten thousand talkers whose tongues were all broken,

saw guns and sharp swords in the hands of young children,

I heard the sound of a thunder, it roared out a warnin'.
Heard the roar of a wave that could drown the whole world.
Heard one hundred drummers whose hands were a-blazin'.
Heard ten thousand whisperin' and nobody listenin'.
Heard one person starve, I heard many people laughin'.
Heard the song of a poet who died in the gutter.
Heard the sound of a clown who cried in the alley,

I met a young child beside a dead pony,
I met a white man who walked a black dog,
I met a young woman whose body was burning,
I met a young girl, she gave me a rainbow,
I met one man who was wounded in love,
I met another man who was wounded with hatred.

le ramwf
iirwalk.tQ the depth? of the deepest black forest]
\Mhe timMldmkM^^ are allem^y,

Where the home in the valley meets the damp dirty prison,

Where the executioner's face is always well hidden,

Where hunger is ugly, where souls are forgot^^pC

Where black is the color, where none is the numB^, \

And I'll tell it and think it and speak it and breathe it.

And reflect it from the mountain so all souls can see it.

Then Til stand on the ocean until I start sinkin'.

But ril know my song well before I start singin'.

And it's a hard, it's a hardmH

r,

Tit's a hard,

words by Bob Dylan^

We are the birds of t'

I

The tide is out, the wind blows off the shore;
Bare burn the white sands in the scorching sun;
The sea complains, but its great voice is low.

Bitter thy woes, People,
And the burden
Hardly to be borne]
Wearily grows, O^K
All the aching
Of thy pierced lit?
But yet thy time i
And low thy moaning^ ^
Desert thy sands!

Not yet is thy bre« ^.,

It wafts o'er lifted hands.

i^m!&

{, liDiinnri anri {nrn!

liMite^^ilfc

1

«

The tide has turned; the vane veers slowly rbu
Slow clouds are sweeping o'er the blinding ligh
White crests curl on the sea-its voice .grows 1

Angry thy heart, People!

And its bleeding

Fire-tipped with rising hate! ,

Thy clasped hands part, Pga

For thy praying Warmed not the desolate!^";.

God did not hear thy moan:

Now it is swelling ^ ^

To a great drowning cry; 4^_

A dark wind-cloud, a groan, Npw backward veering

From that deaf sky! ^^i ii||f

The tide flows in, th ewind . roars from the depths.

The whirled-White s|^|a^|^ffl|ljs foam-white waves;

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71^1.

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Thundering the sea i

^crunched wall!

Strong is thy rage, (
In its fury

ll..»|- At Jl..« Jl_ -

Thow metest wage,g^Reople-

Very swiftly, fgr

Now that thy hate is grown:

Thy time at last is come;

Thou heapest anguish,

Where thou thyself wert bare!

No longer to thy dumb.

God clasped and kneeling. ^^^^^^^^

Thou answerest thine own prayer.

^Vol tairiji e de Cle^
The Hurricane

Articles

Santa Claus Is Coming to Town by Faith Stealer, pg 2
Solidarity Forever?, pg 3
"Untitled" by Viva MacSeoin, pg 6
Revolution, Zen, and Dirty Dishes

by Icarus Descending, pg 10
On the Origins of War by John Zerzan, pg 12
Binary Gender Division and Dualistic Thought

by Helena, pg 14
Seven Lies About Civilization by Ran prieur, pg 16
Only A Tsunami Will Do: For a Post Feminist Anarchy

by Rita-Katrina Andrews, pg 18
IVIax & I by (l)An-ok Ta Chai, pg 24
Stones Can Speak: Bolivia and the Lulaization of

South America by Jesus Sepulveda, pg 26
People of the Land, Without Land, an Interview with

Roberto Nankucheo, pg 31
The Ballot or The Bullet? by Black Powder, pg 36
Agents of Chaos: A Communique Into Militant

Primitivist Tactics by Know One, pg 42
Ten Blows Against Politics by II Pugnale, pg 44

Some Notes on the Social Construction of Reality

by Theresa Kintz, pg 49
Brimstone, Gall and Fire by some internal enemies, pg 53
25 Years of "Radical" Charity, pg 67
iVIyco-Primitive by Rat Girl, pg 68
Reflections On Feral Visions Against Civilization 2005

by the Wildroots Collective, pg 73
Report On the Earth First! Rendezvous

by Felonious Skunk, pg 74
On the Continuing Poverty of Student Life, pg 76

Sections

Welcome to Green Anarchy, pg 4

The Nihilist Dictionary: #6-progress, pg 11

The Garden of Peculiarities: Fragment 6, pg 25

State Repression News, pg 54

Reviews, pg 60

News from the Balcony with Waldorf and Statler, pg 66

Practical Rewilding: On Coming To Know Flesh, pg 70

Letters, pg 78

Subscriber and Distributor Info, pg 83

Green Anarchy Distro, pg 83

Direct Action

The Wild Fights Back, pg 22

Indigenous and Campesino Resistance, pg 28

Ecological Resistance, pg 32

Anarchist Resistance, pg 39

Anti-Capitalist and Anti-Government Battles, pg 46

Anti-G8 Report, pg 47

Symptoms of the System's Meltdown, pg 50

Prisoner Uprisings and Escapes, pg 58

GOmHQ TO roviK

^yths and stories serve as acceptable
explanations for a life of increasing subjugation,
a life disconnected from all that our imagination
describes. Only dreams that stay within the realm
of the masters' ordered options can be considered
viable. Consequently, fantasies repeat throughout
history - updated throughout the march of civili-
zation, ensuring a continuous supply of willing
subjects who subvert and subdue their wildest
dreams to function reasonably well in the death
machine of Progress.

For a system of this magnitude to succeed, our
complete domestication is required. That is, the
Machine-masters' rules must be unquestioned.
Internalized. And most of the time we follow
along. But obedience doesn't come without sig-
nificant doubts and varying degrees of resistance,
so regularly scheduled reinforcement of this
unnatural order is necessary. From fairy tales to
pop music to blockbuster movies, the spectacle
convincingly asserts (never explicitly, mind you)
that our lives are both dependent on and in service
to a special, powerful, and superior people. Elite
who deserve to take what they want by force of
will or army. Eventually their taking becomes our
voluntary giving. It IS better to give then receive.

From the moment we first tried something new
and were thwarted we learned our master was also
our savior. From the parent who punishes us out
of 'love', to the God who provides salvation if we
are obedient, and eventually to the cops serving
us with club and gun, we are FORCED to behave
as we are told. If we do this well we are rewarded
with symbols of success. If we do it poorly, we
suffer in increasingly restrictive imprisonment.

GREEN MARCHY #21

He's making a list

Cliecldng it twice

He's going to find out

Wiiose naugiity or nice

Santa Ciaus is coming to town

Young children start life as the
most free and the most resistant.
They've not yet internalized the
morality of master-slave, higher-
lower, mler-mled, so the education
system's primary goal is to instill
the dominant reality - we are not
free to explore and experiment,
to 'fail' or 'succeed' on our own
terms. We learn very quickly (or
not) that others know best and
we're rewarded for accepting
this Truth or punished for testing
its limits.

At the end of each year, the
System presents a particularly
enticing myth, tantalizing the
slaves-in- waiting while reinforcing
the masters' expectations on the
already trained. Christmas, now
celebrated by nearly every modem
society - Christian or not - offers
a three-layered myth system of reward-punishment.
First, is the Santa Claus. A jolly, generous, weU-fed
white man who shares the bounty - his elf-slaves -
created with the deserving. With his supematural
powers and perfectly domesticated reindeer only HE
can deliver the goods. Simultaneously, the cuddly
baby Jesus tugs at the heartstrings of the saved and
even of many of the dubious. Finally, woven through-
out both savior myths, the ubiquitous Green and Red
shines for everyone. Billions of green dollars are
spent in the illusion that success, love, and happi-
ness can be purchased. For a time, the rosy feeling
of the season dissolves the red of the slave- wagers'
anger and blood, buried or shed in the daily grind
of a rapidly breaking machine.

But the Santa and JesusGod, like all savior-
masters, don't trust us to do what is good and
right. Furthermore, they don't appreciate the
discontent or rebellion implied in our long faces
and misbehaviors. So, Santa (like God, parents,
bosses and police) uses 'supernatural' powers to
see what we're up to.

He sees you wlien you're steeping

He Icnows wlien you're awake

He knows if you've been bad or good

So be good

For GOODNESS sake

Over time we learn that those eyes aren't as all-
seeing as we were led to believe. And whether
we step over the good line ourselves or watch
and cheer on others who walk outside the line,
we appreciate getting over on the watchers,
thinking we are getting over on the masters.

More of the citizenry is being naughty instead
of nice. Because more of us are questioning,
challenging, and refusing, the supernatural
watchers are becoming the reality myths pre-
configured. In every town and city surveillance
cameras stare at us from street comers, school-
rooms, churches, libraries, offices, and factories.
Microphones record our conversations in hotel
lobbies, bank teller stalls, and cashier stands.
Listening devices are placed on telephone lines
and our words recorded to see who is casting
doubts, who might be challenging the ruling order.
While the Internet provides a means to launch
such challenges, it also provides the easiest means
yet for tracking the whispers of discontent. For
the increasingly rare corners that the masters' spy
technology hasn't (yet) reached, private police
and watchful citizens launch their own investiga-
tions, in the feudal exchange for more privileges
from the wardens. And the focus is expanded
during the holyday period from November to
January as more folks - many who can't afford
the symbols of the truly successful - take what
they need or want. Making a list and checking it
twice has never been quite so easy.

You better watch out

You better not cry

You better not pout

I'm telling you why

Santa Claus is coming to town

The Santa myth serves another purpose (systems
serve multiple functions - efficiency rules). The
immediate albeit temporary purpose that the Jesus
(and other after-life saviors) gives permanence
to but requires waiting for - in fact, requires dying
for. That is to assuage our pains and frustrations;
to give context to why we remain captive to a
life that REVOLVES around producing what the
masters want; consuming what is left over from
that production; and spectating and speculating
on the lives of those who have more or less,
better or worse, harder or easier than we do.
Ignoring the reality that by accepting the com-
modities our labor creates and the devastation
all production causes, as we purchase the imita-
tions that remind us that we can never have what
the master has, we accept a slow and agonizing
death. It is the death of spontaneity and of an
authentically free life. It is our slow and ago-
nizing death alongside all other living things
inhabiting what has become, a production-
consumption-prison planet.

The illusion of being free to choose our way
of life is so thorough that most people believe
they have access to all they want or need. They
don't question the fact that their options are
limited to what the elite determine is accept-
able. If they acknowledge limitations it is to
see that the desired is just out of reach. And,
if harder work can't get it, they're resigned
to not being good enough to even want them.

Page 2

Y^j

Of course 'radical' activists ask 56>m^ questions.
But they rarely ask why we have masters at all.
If they're really 'revolutionary' they may suggest
selecting new and kinder masters, push for more
equitable distribution of the symbols of success.
But, the green and the red still spreads thickly
across the landscape of their Utopian visions.

We CAN choose differently - our free will
extends far beyond the choices offered by the
masters' spectacular myths. The options for a free
way of living are so expansive only our dreams
hint at the possibilities while too often only our
declining health and recurring angst announces
our discontent. And only the fear of the unknown
beyond the illusions prevents a leap beyond the
artificial limits set at birth.

So yes, enjoy this holyday time - hell, enjoy
every moment you can. Perhaps you'll find a few
moments when the house is quiet and the young
ones sleep - waiting for gifts from the rich, white
savior - and ponder the course of a life stripped
of the gift of limitless wonder replaced with
objects of value. Maybe you'll reconnect to the
reality that sharing and giving freely are the most
pleasurable ways of 'exchange' (ultimately the
reason this whole damned Santa/Christmas
spectacle works so well) and that it does not
require destruction and slavery.

Our possibilities for a healthy and liberated way
of life require the destruction of the illusions
reinforcing our subservience to a Master of
all Things.

Kill Santa Claus, crucify Jesus (again). Quickly
and decisively we'll destroy the masters' illusion-
ary saviors and symbols of power, success.
Progress. We have all we need within our grasp
and - just for now - time is of the essence.

s^ -KIP'S, vv4lAr p^

Several self-described radical institutions writing under consideration. But, it is their
are celebrating organized longevity -Earth words, not the whole of the person we are
First, Food Not Bombs, and the Industrial offering. We never fully agree with anything
Workers of the World - equating decades - much less everything any other person
of 'time in service' with revolutionary says or believes. That also seem oxy-
possibility. Participants rarely question the moronic for anarchists to expect!
oxymoronic nature of "radical" organiza- We're constantly changing; organically
tions that are bound by tradition and often morphing as we mature (for lack of a better
rigidly identified with the ideals and word) in our understanding of ourself, our
activities of the founders. It seems the old place in the world, and our relationships
saw, 'the only thing constant is change', with others. This is going to come quite
doesn't cut it for those whose ideology naturally as we narrow one focus for a time,
requires defending, whose perspective at others, opening it to new thoughts that
doesn't shift as experience, awareness, and appear unexpectedly. Often through others'
the chaos of life shifts. writings. We are pretty sure most think-
But examples of this |- '"" nnon-minHoH

tendency abound;
how many of us don't
or haven't clung to ^^
hope, examples, mod-
els, or an idealized
past or future to get "^ ■ ^^
us through to some
'other side' of dis-
content? Lingering
for a time in one idea
or project surely
expresses solidarity
or support; a tempo-
rary and limited
unity with cohorts.
But when do our
activities constitute
the promotion or
advocacy of some-
one else's actions?

These questions |
are being raised more
frequently amongst
radicals critiquing

publications like

Green Anarchy.]N\\\\e
too much of what is
touted as an intent
towards dialog seems
more of the same ...

H

ilM

"^jL^^I

^3

K^^^m

writings. We are pretty sure most think-
, ing, open-minded
radicals are doing
so as well. If a
contributor later
V becomes or is dis-
^ covered to be a pig,
a child molester,
fascist, etc.- should
I we feel bad for
having given their
. earlier ideas -//7a/
I never reflect their
I darker tendencies
- space in our
I magazine? We are
J a small editorial
' collective who -
like most people
opposed to the
r/ ^p J confines of the insti-

' * lB> * tutional mentality
-struggles to articu-
late complex and
controversial views
that encompass
uncountable and
untraceable direc-

j^ itf^i^ permanent dis-

*\! claimers, periodic

^ apologies, and pre-

'the best defense is a good offense' some allocated space for the back-forth defensive

questioners seem genuine and inviting
enough to step in for a moment.

arguments that usually intend to solidify one
point of view over another rather than to

We publish writings from hundreds of expand a mutual understanding. Which

individuals whose ideas, analysis, critique, does not mean agreement!

or experiences seem relevant to an anti- We are in service to no one person, idea,

civilization perspective. There is no orperspectiveand we'll continue to offer

rightness, no order, and no objective writings according to the current and

rules, morals, or imperatives we follow amorphous whims of the collective as

in selecting the content. We rarely know influenced bythe intelligent and exploratory

the writer's 'real' name, much less their commentary of readers who support a

history or future. For those authors we do non-ideological discourse in anti-civilization

know more about, we consider where they theory and action,

are currently situated in relation to their -GA Collective

Page 3

FALL/WINTER '05-*06 ISSUE

'®^^ott!] fei© *W©i] ten s/(Dffl wjM ®m^- m tes/ ilofs/ te ^Qog© teSff wcf1%..

i]mfi M£M)'

Ch-Ch-Ch-Changes

Summer's over and the inward time has crept up on us. As we embrace
and revel in this period of plotting and reflection, this collective is
going through some very exciting changes. Most significant perhaps,
is that some of us have finally left Eugene (we'll keep our critique of
that particular scene out of it, for now). And some are taking a
long-needed break. Don't worry, there's no big split or controversy
for you to gossip about. All is (relatively) calm in the collective. We
still love those we always have, and hate those we always will (sorry
to be so definitive, it is really mostly for effect). This change will
affect the project in different ways, hopefully primarily positive,
although it will take adjusting and fine-tuning during the transitional
period. The distribution will still be centered in Eugene, but much of
the production will no longer occur in the once infamous "hotbed
of anarchy". With a key person remaining there, Eugene will surely
remain a pivotal place for Green Anarchy, but a few of us have
decided to relocate to a more rural area of Oregon. Our reasons are
many, but the desire to live in a wilder environment closer to our
visions is most important. Admittedly, while our own domestication
(as well as this huge project) keeps us somewhat tied up in the mess
of civilization, living more intimately in the forest and around people
who have a deep connection to the earth is healthier for us to make
our breaks, detoxify, re-learn, fight, and to live wilder lives. We are
beside ourselves with delight. Perhaps this place of more strength and
clarity will be even more inspiring to the pages of Green Anarchy.
Give us an issue or two before you give us too much feedback on the
effects of this particular change on the project. Please, still send your
articles, letters, images, donations, subscriptions, questions, words of

support, hate mail, etc to the usual address, as we have an intricate
process (including wizards and dwarfs and underground tunnels) to
get the right stuff to the right places and people (although slightly
more patience would be appreciated since dwarfs have short legs and
take a lot of days off to look for mushrooms and play with axes).

The Gathering

It is worth noting that another Feral Visions gathering has transpired
with tremendous fruition, thanks to the folks at Wildroots (and friends).
This year, it was in the astoundingly diverse bioregion of southern
Appalachia, straddling the Tennessee and North Carolina border.
Amidst the creeks, forests, hills, meadows, and summer rain of this
region, we immersed ourselves in a collective rewilding process that
I'm certain transformed all involved. This makes three years straight
that the Black and Green Network has been able to get together a
gathering focusing solely on anti-civilization theory and practice,
and each year enthusiasm for the gathering and the general per-
spective increases, as well as becoming more serious, thoughtful,
diversified, and down to earth. There is a more detailed write-up on
the gathering on page 73 by the Wildroots Collective, but we thought
we'd give a few of our criticisms, so as to strengthen a primarily
positive annual event.

We were excited that this year's gathering was more focused on
primitive skills, DIY workshops, and practical rewilding than previous
years, a reflection of those who were the primary organizers - people
who immerse themselves in actually living a more feral existence
day to day (in terms of food, shelter, and community), as opposed to
prioritizing the philosophical, theoretical, and resistance end of things.

GREEN ANARCHY #21

Page 4

All of these elements are vital, and a balance of them is probably
the healthiest and most effective approach, something we are all
attempting to juggle. There was, however, a tendency by some to
avoid the deeper theoretical and insurrectionary discussions. Perhaps
this was because these talks have dominated previous gatherings
and fill most of the pages of green anarchist publications, perhaps
it was an attempt to take advantage of the access to all the great
skills instructors present, but at times it felt that we might be
seeing the beginnings of a slight slip into subculture. That is,
escapist and self-referential in our practice and a little bit defeatist,
carving out our scenes in the world. This critique (or warning) of
some primitivists has been leveled in the past, and is not some-
thing to be taken lightly unless we want to become like many of
the "back to the landers" of the late sixties and seventies; apa-
thetic, passive, and opposed to insurrection. Again, it wasn't over-
whelming, just something to consider.

One particular issue of the gathering, which may be related to the
first one, was a few people's casual, and at times friendly, open, and
cooperative interactions with the Forest Service. These pigs of the
forest often attempt to intimidate gatherings of this type and size to
enter into a legal agreement (permit) with them over the use of the
land. Typically, radicals ignore their presence, and while a few people
may occasionally (though rarely) be ticketed for "indecent exposure"
or drug/alcohol related "offenses", usually no permit is signed and
the event goes off with little or no disturbance. This year, however,
there were a number of naive and liberally-minded people who were
either frightened by the scare tactics or who disturbingly believed
that the Forest Service "has our, and the forest's, well-being in mind".
Eventually, a small group of people (probably craving attention and
acknowledgement) decided to sign the permit, and believed we were
then "safe". Some of us were outraged. Not because of some symbolic
ideals we have, but because anytime you enter into collaborative
efforts with the State (or any oppressive force), you open up the door
for more repression. This is basic, and not something one would think
necessary to debate with other anarchists. The security of all was
compromised by a few, and since the Forest Service stated that they
perceived this event to be organized by Green Anarchy magazine,
some of us could have been more directly affected. Luckily, this
time, their occupancy and demands did not intensify, but certainly
remained, and set a bad precedent.

Send us your thoughts on the gathering, so we can post them on our
website. Hopefully, the positive and negative criticisms of this year's
gathering by us, and others, will be taken to heart by the organizers of
next year's event, which will be hosted by folks in the Southwest.

We Went Spiritual On Your Ass

Some people thought the previous issue was the worst direction we
could have taken, while many more thought it was a vital topic to
discuss. Others could have gone either way with the theme, but
were glad that GA is comprehensive enough outside the topic of a
particular issue to keep them interested. We are very glad we discussed
spirituality, if only to see something of the range anti-civilization folks
are coming from. It was also a great learning experience for each of
us, as well as an excuse to articulate such a huge topic, one that
motivates some of our lives and makes us whole, and one we often
contemplate in the barren reality we typically inhabit as domesticated
humans. It was also good to expose some of the reactionary and
materialist leftists who were hostile towards the topic, proving once
again that they are stuck in the realm of exclusively social and political
solutions. But don't worry, as with any of our themes, it was merely
a temporary focus or deeper look into one particular realm.We always
try to come back to a holistic picture from which we wish to analyze
and attack the totality we call civilization.

A Melange of Stuff

With all of the theme issues we've had lately, a lot of really great stuff
that didn't necessarily fit into those issues, yet were impressive and
provocative, had been set aside for future use. With the changes we've
been going through, we thought it would be a great time to publish
some of these gems, in addition to some really top-notch recently
received articles, as well as essays written in the collective. Consider it
anti-civilization patchwork. It's almost exclusively original stuff and,
in our opinion, well worth the wait. Highlights include: John Zerzan's
"On the Origins of War"; "Stones Can Speak," a poetic and powerful
look at what is going on in Bolivia by Jesus Sepulveda; "Only a
Tsunami Will Do," a potent and lucid rant on feminism that is sure to
create a storm of controversy; an interesting narrative piece by Viva
MacSeoin; an extensive review of "Liberate Not Exterminate," the new
apology for the city by the Curious George Brigade; and much more.
And, of course, we also have all the usual goodies you have come to
expect from us. We hope you get something out of it, we sure did.

OK, We'll Say It Again...

Green Anarchy is an all- volunteer project that costs approximately
$6,000 per issue (printing, mailing, supplies, equipment, and other
expenses). We need your help if you wish to see it continue. We've
gotten a ton of support already, but we always need more. So please,
think about becoming a PAYING distributor, a subscriber, a special
donor, or consider ordering items from our Distribution Center
(located on page 83). This provides a significant portion of the funding
for our project, plus it is an excellent anarchist resource (including
over 80 pamphlets and zines, as well as many books and videos).
Also, as we go through our exciting changes and we try to reintegrate
into lives outside of this project, we are looking for one or two serious
people to collaborate with and get more involved in the production
and day to day maintenance of this project. All sorts of skills are
helpful (artists, typists, proofreaders, techies, writers, reviewers,
researchers, distributors, fundraisers, masseuses, etc), and no
contribution is too small. So contact us. By the way, if you haven't
checked it out lately, our website (www.greenanarchy.org) has been
totally revamped. It is still being updated, but it already contains a
huge archive of material and is now fully interactive. We will also be
putting online items that we can't typically fit in each issue, like actions
and state repression (which we can only offer a glimpse of in this
limited number of print pages), other essays, event announcements,
links, and more. We hope this can become a huge resource for folks.
Send us your contributions of articles (under 4000 words), reviews
(under 1000 words), letters (under 500 words), poems, and images.
We prefer that you email all contributions (in Microsoft Word/rtf
file, if sent as an attachment). The theme for the next issue (#22-Spring
2006) is Technology, which we've been looking forward to addressing
for a while. Hopefully some of the "Post-Left" anarchists who
consider this topic uninteresting and not too relevant could write
us an article about why they might think that.
The deadline is January 1 st.

For Wildness
and Change,

The Green Anarchy
Collective

Fall/W/inter 2005-6

Page 5

FALL/WINTER ^05-^06 ISSUE

" Untitled

55

hy Viva

MaeSeoln

His face masked, arm raised,
fingers open, his body clad
entirely in black - a moment
frozen in a photograph of a
broken chunk of pavement
just gone through a storefront
window. A thousand pieces of
bottle green glass all over the
sidewalk.

A merchant's corporate window shattered.

At this photograph in a magazine held open in
my hands, I stared and stared, bleary-eyed
from a four-day trek across America from
Nashville, Tennessee to Portland, Oregon.
Four days earlier was November 30, 1999. The
first day of the anti-WTO uprisings in Seattle.

At this stark photograph of a man in mid-riot
I kept staring as two words, two questions kept
flying around and around in my head -
Shattered, Why? No quick answers came. I
put the magazine back down. Only terrorists
wear masks. Did they not know that?

Anyway, what did it have to do with me?
Activism is a bumper sticker - Save the
Whales, Save Tibet, Save our
Salmon. Single-issue. Single
attack. That's it. You broadcast
your message to an anonymous
authority who somewhere,
somehow is supposed to
change things. That's it. Stick
a bumper sticker on it. You're
done. Or you make a sign and
march passively from one end
of town to the other. But never
ever under any circumstances
do you commit violence - espe-
cially not property destruction.
That is a sin. Property has
papal infallibility, the divine
right of kings, you will go to
Hell if you question it.

The next day, I went back to
that magazine and looked at
the photo again. Now there
were others - pictures of people my age,
my background, kicked, beaten, gassed,
pepper- sprayed - their suffering blatantly
exposing the falsification of history that
tells us that the circumstances creating
police states and riots happen only in the past,
only in the ghetto. Only in the Third World.

GREEN ANARCHY #21

But I did not fully understand that yet. I just
liked the photo. A raised arm. A brick through a
window. Shattered glass. It must have felt good.

I put away the magazine once more and
picked up the first secretarial temp job I could
find. Fourth temp that company
had had. They all kept quitting. Not ^<^
enough to do. No one really caring ^^J*^
if anything got done. Unsupervised ^^fit
and unwanted. With internet access.
Click, click. Where in the world do you want
to go today? Seattle.

It took a while. There were a lot of "isms".
The WTO, global finance, third world debt -
not exactly easy reading. Then somebody
tossed me a lifeline with these three words that
came across my monitor like three wise men:

Property is theft.
Come again?
Property is theft.
Is that so? Prove it.

And I was hooked. Like a hound dog on a track,
I followed anonymous tips back to the scene of
the crime - back to the image of the black clad
window-smashers - but this time the image had a
newly-minted caption to explain it all -Anarchists.

Anarchists? Yes, anarchists said the bruised
corporate media in Seattle. And they are all
from Eugene. I got out my month-old Oregon
map. Eugene is one hour and fifty minutes
from Portland. Jeesshh. Anarchists in Oregon.
Why?

Page 6

Around the corner, the boss' footfalls
clomped. Away went the map and the
internet, up went Microsoft Word on my
computer screen. Without comment, the
boss disappeared into his office and picked
up the phone. My heart pounded. He sat
down in his big
chair, engrossed in
a phone call with
his boyfriend. A
sigh of relief - I
was free again for
several hours. Still,
better to look busy
for awhile. I started
typing into the
Word document.

Believe it or not,
finding jobs like
these is not hard,
their main attrac-
tion being the loads
of free time they
allow to dream, to
surf, to write. Writing
was the reason I
moved to Oregon,
because once there, I intended to finish a
novel about a woman lost in an ancient and
deadly forest where the only way out is to
learn how to love. But the tale needed a
setting and Oregon promised to be a land of
mystic oceans, volcanoes, old growth forests.
Above all, I needed a forest.

How the story initially took shape and why is
beyond the scope of this relating, but it honestly
can be said that the main impetus came from
a near-death experience. Quite literally, one
radiant Fall day, I felt the Angel of Death pass
through the room; his presence hovering just
long enough to impart one word:

"Ppssstt."

In the wake of his leaving came turbulent
thoughts about the reality of my own passing.
I imagined being rowed across the river Styx.
What would I say to Death should he ask me
about my life? The question elicited an indif-
ferent shrug, then a sullen scowl,
then smoldering anger, hot tears,
and finally beneath it all - despair.

To recuperate powerful emotions
threatening to overwhelm every-
thing, I put Death in the book and
gave him a brother - the God of
Love. To the woman in the story
I gave four guides - a condor, a
wolf, an owl, an opossum. To her
adventure - a forest haunted by
love and death and the dawning
hope that nothing is as it seems.
The book was an attempt to face
the grief of a lost home and a
broken family, to recuperate the
energy of a looming nervous
breakdown, to try to understand
why I am so alone. I became
convinced I was nuts.

Yet how was I to explain the three or four great
homed owls that moved into the woods outside
my apartment window, the opossums in the
yard in the middle of the night, the vultures
surfing the air rising up from the hollows into
whose folds my apartment complex was built,
and then one day, a snake lying across the sill
of my door when I came home. Not too long
after, a large stray dog shot out of the woods
and clamped massive jaws onto my ankles and
wrists in a terrifying hold whose meaning I
still do not understand.

As it all unfolded, possessive relatives began
to cling more and more tightly as I tried to pull
away for the psychic space necessary to write.
Unable to escape their empty conflicts, their
golden cages where anything may be had but
personal growth and freedom, I ran away. To
Oregon. To a land of mystic forests.

But most of all, I was writing to convince
myself that wilderness is only a story; I was
writing to silence the nagging doubt that
the artist gives to her art what she cannot give
to her life. Then somebody threw a rock
through a window. Shortly thereafter, I drove
to the Hoh Rain Forest on the Olympic Pen-
insula in Washington. Spellbound, standing
beneath old growth Elders in the Hall of
Mosses, I felt a message come loud and clear:

You cannot justify cutting down even a single
tree for a novel that will never describe a for-
est as well as Nature can.

As fast as I could, I got away from those trees,
and for a little while longer fought their
wisdom. A great novel had to be written; I
wanted to become famous and wealthy. How
else does a person get out of meaningless
McJobs, isolation, banality? Without money,
one cannot have a thatched cottage by the sea
in a Gaelic- speaking county in Ireland. Without
money, one cannot grow bamboo for a Zen hut
to be built beside a hidden spring in the heart of
Florida. Without money, one cannot. . . .

W

But I was not really convinced. Fame and
money rarely change anything - certainly not
isolation and banality. A few days later, a terrible
case of writer's block set in. Still I slogged on.
The block got worse until finally, exasperated,
the Angel of Death lost his temper. Grabbing
me by the back of the collar, he dragged me to
the door and rasped gravely, "Get out!"

I went to a protest. Gaping like a tourist, I saw
my first in-the-flesh anarchist giving a fiery
speech on class war. Homeless, he was a resi-
dent of Dignity Village - the self-governing
tent city in Portland that once every few
months gets evicted from their campsites on
public land by armed eunuchs of the State -
evicted because the presence of a tent city in
the neighborhood drives down the price of
real estate.

The struggles of Dignity Village increasingly
embodied everything I was learning about the
economic and spiritual violence of capitalism,
and about the resistance to that violence that
Dignity Village modeled in their anarchistic self-
determination. Anarchist theory poses a
question, how can we live our lives without
domination, coercion, violence? Without hier-
archies and pyramid schemes? In Dignity Village,
and in street protest as well, I saw what the
Zapatista Marcos meant when he said we are fight-
ing for communal spaces against market forces.

Page?

Yet there was an unspoken barrier between
Dignity residents and their supporters - we
could help but we were not homeless. I kept
reading. As my faith in the system steadily
unraveled, at night sometimes, I went to
bed shaking, pulling the covers up over my
head. I am going to Auschwitz. They are
going to put me in Auschwitz. Because I
don't believe in Them anymore. Because
I can see what They do. For seeing the truth,
for wanting to leave Them, we are all going
to be beaten and imprisoned. War is the
health of the State. Yes, I know. I remember
childhood.

On and on I read, the books piling
up beside my couch as a great,
nagging fear that some collapse,
some terrible reckoning, is just
around the corner would not let me
rest. What could a person do, how
would one survive when it came?
Survivalist books shot to the top of
the reading list. Meanwhile, the
corporate media was still looking
for someone to blame for Seattle.
They found John Zerzan - the primi-
tivist writer from Eugene. He was
to blame for the property destruction
in Seattle because he and "his" tribe
hated Civilization. How wicked!

Off the library shelves flew the books
by Zerzan (and others), who page
after page, methodically demolished
the sacrosanct, civilized ideologies of time,
technology, language, number, agriculture, art,
and industrialism. It was exhilarating. It was
as if something long dormant, scarcely to be
believed, but there all along came springing
up like hearty weeds through the cracked
pavement.

The mists of pre-history clearing away, an
enlightened picture began to emerge of the
people who lived before the conquest of civi-
lization. Particularly inspiring were their
intimate ways with the natural world, their
freedom from time and toil, their refusal
of accumulation, and a marked absence of
exploitation and hierarchies. Just as surprising
came the evidence that there are still primal
peoples living the old ways; that it is even
possible (and desirable) to do so.

Yet this idea was terrifying in its implications,
in its risks. America's ongoing policy towards
Old Way peoples has always been nothing less
than exterminationist. With my own eyes I
have seen a measure of this kind of intolerance
in Portland's treatment of Dignity Village.
If Native Americans got genocide, if Dignity
Village's homeless cannot even have a
communal place to pitch their tents, then what
chance do any of us contemplating this
lifeway have?

FALL/WINTER '05-*06 ISSUE

Then I remembered the radical's challenge that
if it does not revolutionize your daily life, it
isn't revolution. And in this day and age of
ecological and spiritual devastation, anything
less than revolution is death. Perhaps it is too
alarmist (or hopeful) to say that civilization is
collapsing. I really do not know. But it has
collapsed inside of me.

That our feral natures and primal selves are
eternal and irrepressible is miraculous news
yet not really new, for it seems that for so
long the natural world has been trying to
make contact. Only just recently have I
learned that this understanding has a
name: Dodem. It is the only way I know
how to explain what I wish to become.
This is our story:

Unfazed by concrete, suburbs or social
climbers, the Relations were not long in
appearing. The house in Georgia where we
lived when I was a toddler was adjacent to
a piney woods, and one day while I was
playing in the yard, a copperhead came
slithering towards me out of the woods. My
mother managed to intercept the creature
with a garden hoe just in time to prevent
the occurrence of what most likely would
have been an interesting conversation.
Despite my mother's hostility, the viper
clan was not deterred.

A few years later, we moved to Tennessee,
and one day my father took the four of us
(I have a younger brother) out in a boat on
Tims Ford lake. As lunchtime neared, we
anchored about twenty yards off a small
island during an unusually humid May after-
noon. My mother, when she relates this
story, says that there was something about
that island and the unusual weather that just
felt "snaky". The island was covered in
thicket with shady trees hanging low over
the water.

Ignoring her intuition, my mother began to
pass out sandwiches to a hungry and cranky
crowd. Next to me, a red can of Pringles
potato chips sat on the right side of the boat
nearest the island. Suddenly, like a dark
flash of lightning from the shore came a
tremendous, black explosion through the
water. A serpentine missile, it drove towards
the boat with great speed and blasted the red
Pringles can head first, knocking the chips
into the water.

Gape-jawed, I sat with half a sandwich
clutched in my hand as the water moccasin
slammed into my side of the boat again and
again. Had she chosen to, this water viper eas-
ily could have slithered into the boat as she
was well able to raise her head high enough
over the edge to knock out the Pringles. My
father gunned the motor into reverse and we
fled. That was our first welcome to Tennessee.
There were more to come.

GREEN ANARCHY #21

At eight years old - scrambling hand over hand
up an embankment above a rain gully - 1 was
just about to place my hand on the next hold
when something inside said look. I glanced
down in time to keep from placing my hand
on a baby moccasin hidden under a brown leaf
that he had just raised up enough with his head
to look me straight in the eye. My heart stopped
in my chest. Then I fled.

To no avail.

At ten, my childhood friend and I were run-
ning across a long-abandoned railroad trestle
that passed over a wide creek in the woods
below our house and fields. Way ahead of my
friend and flying over the thick, rotting ties I
felt a voice again say look. I glanced down
and saw - a step away and easily within striking
distance - a tremendous water moccasin
sunning himself on a support tie below the top
of the railroad. He had to have been at least
six feet long as his fist- sized head was propped
up at a forty-five degree angle between several
coils, his tail placed coyly under his chin. I
will never forget the look that viper gave me.
I turned and ran.

Incredibly, we came back a few months later
to hunt crawdaddies sure to be lurking beneath
the hardened slag under the railroad trestle.
Finding a particularly promising slab about
three feet in diameter, I instructed my friend
and his sister to ready themselves on the other
side for all the crawdaddies that were sure to
come flying out and into our pails as soon as I
tipped the slab on its edge. Heaving the tall
slab back, I could not immediately see what
was under the capstone, but looking across into
the shocked faces of my friends, I knew we must
have hit the mother lode. I grinned and peeked
over the edge of the slab. It was horrible.

A slimy, graybluegreen mass - the medusa's
head beneath the capstone seethed and twisted
and writhed like the living viscera of some
monstrous animal. There must have been thou-
sands of them. Looking up at my friends whose
color had blanched completely out of their
faces, I managed to choke out a single word:
run. Slamming the capstone back onto the nest.

hundreds of writhing, seething missiles shot
out on the enormous splash towards the back-
sides of my fleeing companions.

Barely escaping with our lives, we never
played together in that creek again. Two decades
later I happened across a specimen of the
monster in a natural history museum. At last,
the beast had a name: Gray's crayfish snake.
Perfectly harmless, and as fond of crayfish
as any child.

Nonetheless, the water moccasin got the
blame and the woods and creek remained
abandoned with the approach of adolescence.
Sixteen came and I was again in the yard of
our house, only this time no happy toddler,
but a distant, sullen teenager working on the
only thing that really mattered - a perfect tan.
A radio headset covered my ears shutting out
all the world. Turning over to bake the other
side, I saw something flutter in the corner
of my eye. It was a blue jay hopping madly
beside my mother's rose garden (which she
watered obsessively, causing both the frog and
nesting bird population to shoot up dramati-
cally and thereby attracting predators fond of
said populations).

A black whip cracked maniacally at the blue
jay's head, and the jay slashed back at the water
moccasin with its sharp claws. Undeterred, the
viper continued heading straight towards me.
I shot out of the yard and onto the porch and
into the house.

Then away to college in Athens, Georgia, then
up to Chicago for film school and off to a
Pacific island resort to teach American sports to
Japanese tourists and up to Kyoto to teach
English and off to OCS to become an officer
and three weeks later over to the VA for physical
therapy for permanent injuries to both feet and
then lots of temp jobs and a vain attempt to
explain through a novel why my father went
bankrupt and lost everything including our home
and why my parents divorced so brutally.

Nevertheless, these temporary diversions have
utterly failed to convince me that the viper in
my mother's garden and the viper on the
railroad trestle were not one and the same.
Civihzation's complicity in keeping this fact from
coming to fruition has not succeeded either; its
war against memory has failed. The ancient Eye
of the Viper has looked into me and revealed
just how deep primal memory goes. After all,
these reptiles watched the dinosaurs die.

Now maybe water moccasins cannot really
help to explain what is happening to me, and
maybe I am about to overstate their importance
to revolutionary Return, but when all else
failed, they remained. They remained when
the wolf and the Indian were murdered, when
the trees were taken and the land exploited,
when labor was enslaved and dissent silenced,
they remained.

Page 8

They remained to remind the genocidal
South that you cannot control what is wild.
They remained to retreat to some of the
most god-awful hot and humid places ever
created. And they flourished. And in these
places where they flourished, they built a
reputation for legendary unpredictability.
In their numbers and in their stealth, they
became the reason why we call some
swamps hell.

The wolf and the Indian temporarily beaten
back, the oppressors let down their guard
and the moccasins began pouring out of the
swamps - into swimming pools, into log
piles, into basements, into rose gardens,
into barns and boats and bathrooms. Every-
where. To walk anywhere in the South is
to feel that you take your life in your hands;
it is to know that you had better look before
you reach or sit or step or lift. It is not that
the moccasin is a fierce or particularly
deadly creature. It is that s/he is so unpredict-
able that little can be said definitively about
their nature.

Sometimes when threatened they vibrate
their tails like a rattlesnake. Sometimes they
don't. Sometimes they warn before they
strike by exposing the inner white of their
mouths (giving rise to the alternative moniker
cottonmouth). Sometimes they don't. Some-
times they inject venom when they bite.
Often they don't. Sometimes they swim out
with their heads up like periscopes to bite
people who have fallen off of jet skis. Usually
they don't.

Highly territorial during the mating season
(May /June), they are sometimes aggressive.
Sometimes they can be counted on to be
lethargic in the wintertime. Often not. Some-
times docile, water moccasins occasionally have
been picked up and handled without incident.
Some people do the same and lose a limb.

Experts claim that snakes do not crawl into
sleeping bags to warm themselves up next to
folks. Sometimes pit vipers wait near sleeping
bags for mice seeking crumbs to drop by.
Solitary creatures, moccasins usually travel
alone. People who have fallen into nests of
them say it is like wrestling with a ball
of barbed wire.

Cottonmouths have a reputation for dropping
out of overhanging tree limbs and onto canoers'
necks. Perhaps sometimes, this is true, although
the responsibility largely falls to the agile, tree
climbing, and harmless water snake who,
cloaking herself in the water moccasin's
reputation, is the same color and shape. It takes
an expert to tell them apart. Not to be outdone,
water moccasins have also been known to climb
trees. Sometimes boaters reaching around trees
to tie up their lines have been bitten.

Armless, legless and deaf, pit vipers hunt in
the darkness with profound subtlety relying
almost solely on heat sensitivity (which they
register through pits located between their
nostrils and eyes). Elliptical, cat-like pupils are
at the center of their night hunter's vision. A
precious commodity, venom is reserved for
prey and used only as a last-ditch defense in
the most dire of circumstances. Bloodless
in combat with one another, their skirmishes
leave the loser to fight another day and the
winner to procreate.

Despite their unpredictability, water moccasins
are usually forgiving. In fact, I am alive today
because a certain cottonmouth took mercy on
my childhood carelessness and chose not to
instigate a deadly fall from the top of a rail-
road trestle. On that momentous day, the look
in the Eye of the Viper was many things, but
above all it was Remember.

And so I remember, despite how greatly it
hurts sometimes. Though much was lost, the
Way of the Viper remains, and it is the Way of
the Viper that I wish to walk into my path. As
far as I can discern from limited research and
personal experience, the Way of the Viper is
this: patience and precision, subtlety and
stealth, unpredictability and wise retreat, a
deadly reputation for quickening surprise,
a sensual fidelity to sun and water, and the
silence and timelessness of eternity.

F

Wanting only this, no amount of face-masking,
fist-raising, black-cladding or rock throwing
at military formations of riot-geared eunuchs
is ever going to mollify the recognition that
they are not what's in the way. Besides, I
cannot learn from an enemy I do not respect;
I want my own fear not theirs.

And it is in the forest, not the streets of civi-
lization, where I want to face this fear; it is
there that I want to understand how to
deepen love. Even if it means at first to be
like an ungainly, near-sighted, omnivorous
opossum with little for defense but playing
dead in a musk of offal. Perhaps Nature will
be forgiving. After all, the bumbling opossum
has an immunity to cottonmouth venom up
to ten times the dose that would kill a man.

When attempting to explain to the human
Relations nearest me my desire to live and
learn at Nishnajida, I am most often met with
a sad or cynical "Well, that is all very good,
but in the end we cannot go back."

And they are right.
We cannot go back.

But we can come full circle.

Like the snake swallowing
its tail - the symbol for
eternal Return.

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Throughout a variety of non- Western traditions
of philosophical thought one can find a
directive or general urging towards making
peace with the chores of everyday life. These
seemingly necessary activities-laundry,
dishes, and the like-should be performed in a
conscientious way, so that you are always fully
present and engaged, enjoying each waking
moment as much as possible. I first encountered
an elaboration of this concept in the writings of
Thich Nhat Hanh, a world-renowned Viet-
namese Buddhist monk living in exile for
much of the past four decades. In his books
and workshops, he offers people the choice of
making nearly every act a meditative act: from
walking to drinking tea, from sweeping to
cooking, he urges us to not let the seeming
inevitability of everyday activities prohibit our
enjoyment of them. So often they become
aspects of a deadening routine, one in which
you are never contemplating or experiencing
what you're currently doing, insofar as the
mind is focused on the past or the future:
infinite layers of multitasking, shuffling
through a never-ending hall of mirrors instead
of living. Thich Nhat Hanh, amongst others,
urges us to break from this path.

This way of approaching the world appeals
to me because it seems like a simple, deeply
personal war one can wage against the
overarching societal imperative to be as efficient
and productive as possible. It reminds me of
the Situationist rallying cry, now common
in anarchist agitprop, to live without dead time.
It has the potential to make us more aware of
ourselves and our interactions with the world
around us, fostering more meaningful and
authentic relationships in the process. In other
words, it blunts or halts our pervasive experience
of alienation. Because alienation is not simply
a condition, a checklist created by Marx or
Adorno or Zerzan, the newest survey adjacent
to "How is he in bed?" in the newest edition
of Radical People that you complete and
announce, with grim finality, that "yes, I too am
alienated!" Rather, alienation, like oppression,
is also experienced directly in detailed moments
of everyday life. Just think about protocol,
social lubrication: handshakes, nods, "what's
up? not much", "hi how are you? good and
you? good", and all manner of talk about the
weather are partially just an expansion of
the logic of production into the most basic
aspects of our social interaction (or inaction).
Calculated detachment. If you made the

GREEN ANARCHY #21

conscious decision in your life to value process
over product, quality over quantity, you would
be able to define your own terms of success, your
own desires, your own fulfilknent...all of them
potentially radically divergent from what's
offered by our current society.

And then go about the drastically more
challenging effort to manifest those changes,
desires, and dreams. While I am describing a
very active, concrete commitment to changing
the way we live, in the time it takes you to
yell "Free your mind!" you will realize how
incredibly naive and egocentric the phrase is,
and the concept can be. At some point in this
narrative you may have said to yourself, "This
sounds an awful lot like Dr. Phil's latest self-
help manifesto," and you are absolutely right.
There lies a fundamental conflict and tension
in this whole philosophical milieu.

It's passive. Or, rather, it can be. It can lead,
like so many ways of framing the world, to
complete submission and acquiescence to the
current order of things. If you follow this train
of thought to its logical consequences you
arrive at a place that should raise the pulse of
every anti- authoritarian. Martin Luther King,
Jr., in a speech entitled "Facing the Challenge
of a New Age" given in 1965, said the following:
"If it falls on your lot to be a street sweeper,
sweep streets like Michelangelo painted
pictures, like Shakespeare wrote poetry.

like Beethoven composed music; sweep streets
so well that all the host of Heaven and Earth
will have to pause and say, 'Here lived a great
sweeper, who swept his job well.'"

And what a legacy that is! Interestingly, if
you look at most of the commentary surrounding
this oft-repeated and celebrated quotation, you
come across a never-ending parade of liberals
misinterpreting the quote to be, "whatever you
choose to do in life, do it to the best of your
ability, with passion and determination." Well,
there's certainly nothing particularly dis-
tressing about that. I've heard everybody from
my fourth grade teacher to Army recruiters
saying the same thing, and I nod in agreement,
though clearly we have fundamentally different
understandings of what "being all that we can
be" means. No, the problem lies in a single
word, a verb that serves as the scaffolding of
this insidiously self-pacifying ideology: falls.
There is no choice involved in the "lot" of the

imaginary street sweeper in King's speech.
It has simply befallen him and, accepting that
as a given, he now has the choice to be a
grumpy Gus who resents his profession or he
can draw praise from the Man on High if he
pours his heart and soul into a life of sweeping
well. To me, part of what it means to be an
anarchist is that first spark of critical analysis
that looks at the above situation and, both
theoretically and in everyday practice, brings
that broom handle crashing down on a nearby
store window. In other words, we don't accept
the confines, limits, or boundaries that have
been set for us. And it's not that we want more:
we want something different altogether.

So, it seems, one must strike a delicate
balance between being fully present, and
making the most of your everyday life, and
accepting your everyday life as it currently
exists. Because, while washing your dishes can
be a meditative and enjoyable act, seeing it as
such can also prevent you from asking, "Why
the hell am I always washing so many dishes?"
You have to stay critically aware of the fact
that so much of what we do rests on a fragile
but opaque implied necessity, assumed need
and value that goes without questioning,
reflection or analysis. Even proponents of
social change and social justice, whether it's
Thich Nhat Hanh's brand of engaged Buddhism

or MLK's tireless but ultimately misguided
struggle to organize against racial oppression,
can become unknowing agents of cooptation
and essential powerlessness.

Celebrate the details: the songs, the smiles,
the small caresses of wind or hands. Hope and
happiness rely on the enjoyment of authentic
and unmediated experiences as part of the
world around us. Never forget, though, to
continue questioning the very foundations
of our society-particularly that which feels
inevitable and essential. There is a powerful
difference between making the best of a terrible
situation and accepting our terrible situation
as the best that we can hope for in life.

EDU l!l*'4IDJII^II6|l B^
BQO-B&tt^Q^OB byJohnZerzan
6-Progress

PrOg-reSS n. l. [archaic] official journey y as of a ruler. 2. historical
development^ in the sense of advance or improvement. 3. forward course
of history or civilization y as in horror show or death-trip.

Perhaps no single idea in Westem civilization has been as important as the
notion of progress. It is also true that, as Robert Nisbet has put it, "Everything
now suggests that Westem faith in the dogma of progress is waning rapidly in
all levels and spheres in this final part of the twentieth century."

In the anti-authoritarian milieu, too, progress has fallen on hard times.
There was a time when the syndicalist blockheads, like their close Marxist
relatives, could more or less successfully harangue as marginal and
insignificant those disinterested in organizing their alienation via unions,
councils and the like. Instead of the old respect for productivity and
production (the pillars of progress), a Luddite prescription for the factories
is ascendant and anti-work a cardinal starting point of radical dialog. We
even see certain ageing leopards trying to change their spots: the Industrial
Workers of the World, embarrassed by the first word of their name may yet
move toward refusing the second (though certainly not as an organization).
The eco-crisis is clearly one factor in the discrediting of progress, but
how it remained an article of faith for so many for so long is a vexing
question. For what has progress meant, after all?

Its promise began to realize itself, in many ways, from history's very
beginning. With the emergence of agriculture and civilization commenced,
for instance, the progressive destruction of nature; large regions of the Near
East, Africa and Greece were rather quickly rendered desert wastelands.

In terms of violence, the transformation from a mainly pacific and egalitarian
gatherer-hunter mode to the violence of agriculture/civiHzation was rapid.
"Revenge, feuds, warfare, and battle seem to emerge among, and to be typical
of, domesticated peoples," according to Peter Wilson. And violence certainly
has made progress along the way, needless to say, from state weapons of
mega-death to the recent rise in outburst murders and serial killers.

Disease itself is very nearly an invention of civilized life; every known
degenerative illness is part of the toll of historical betterment. From the
wholeness and sensual vitality of pre-history, to the present vista of
endemic ill-health and mass psychic misery - more progress.

The pinnacle of progress is today's Information Age, which embodies a
progression in division of labor, from an earlier time of the greater possibility
of unmediated understanding, to the stage where knowledge becomes merely
an instrument of the repressive totality, to the current cybemetic era where
data is all that's really left. Progress has put meaning itself to flight.

Science, the model of progress, has imprisoned and interrogated nature,
while technology has sentenced it (and humanity) to forced labor. From
the original dividing of the self that is civilization, to Descartes' splitting

of the mind from the rest of objects (including the body), to our arid,
high-tech present - a movement indeed wondrous. Two centuries ago the
first inventors of industrial machinery were spat on by the English textile
workers subjected to it and thought villainous by just about everyone but
their capitalist paymasters. The designers of today's computerized slavery
are lionized as cultural heroes, though opposition is beginning to mount.

In the absence of greater resistance, the inner logic of class society's
development will culminate in a totally technicized life as its final stage.
The equivalence of the progress of society and that of technology is becoming
ever more apparent by the fact of their immanent convergence. Theses on
the Philosophy of History, Walter Benjamin's last and best work, contains
this lyrically expressed insight:

"A Klee painting named ' Angelus Novus' shows an angel looking
as though he is about to move away from something he is fixedly
contemplating. His eyes are staring, his mouth is open, his wings
are spread. This is how one pictures the angel of history. His face
is tumed toward the past. Where we perceive a chain of events,
he sees one single catastrophe which keeps piling wreckage upon
wreckage and hurls it in front of his feet. The angel would like to
stay, awaken the dead, and make whole what has been smashed.
But a storm is blowing from Paradise; it has got caught in his
wings with such violence that the angel can no longer close them.
This storm irresistibly propels him into the future to which his
back is turned, while the pile of debris before him grows
skyward. This storm is what we call progress."

The Nihilist's Dictionary was originally a regularly running column m Anarchy: A Journal of

Desire Armed over ten years ago. The entire dictionary can be found towards the end of John's
book, Future Primitive (Autonomedia/Anarchy), and in a zine format available from our distro.

Page 11

FALL/WINTER 'O^-'Oe ISSUE

War is a staple of civilization, its mass,

rationalized, chronic presence has increased as
civilization has spread and deepened. Among the
specific reasons it doesn't go away is the desire to
escape the horror of mass-industrial life. Mass
society of course finds its reflection in mass soldiery
and it has been this way from early civilization. In
the age of hyper-developing technology, war is fed
by new heights of dissociation and disembodiment.
We are ever further from a grounding or leverage
from which to oppose it (while too many accept
paltry, symbolic "protest" gestures).

How did it come to be that war is "the proper
work of man," in the words of Homer's
Odysseus? We know that organized warfare
advanced with early industry and complex
social organization in general, but the question
of origins predates even Homer's early Iron Age.
The explicit archaeological/anthropological
literature on the subject is surprisingly slight.

Civilization has always had a basic interest in
holding its subjects captive by touting the necessity
of official armed force. It is a prime ideological
claim that without the state's monopoly on violence,
we would be unprotected and insecure. After all,
according to Hobbes, the human condition has
been and will always be that of "a war of all against
all." Modem voices, too, have argued that humans
are innately aggressive and violent, and so need
to be constrained by armed authority. Raymond
Dart (e.g. Adventures with the Missing Link, 1959),
Robert Ardrey (e.g. African Genesis, 1961), and
Konrad Lorenz (e.g. On Aggression, 1966) are
among the best known, but the evidence they put

GREEN ANARCHY #21

forth has been very
largely discredited.
In the second
half of the 20* cen-
tury, this pessimistic
view of human
nature began to
shift. Based on
archaeological
evidence, it is now
a tenet of main-
stream scholarship
that pre-civiliza-
tion humans lived
in the absence of
violence — more
specifically, of or-
ganized violence.
Eibl-Eibesfeldt
referred to the !Ko-
Bushmen as not
bellicose: "Their
cultural ideal is
peaceful coexist-
ence, and they
achieve this by
avoiding conflict,
that is by splitting
up, and by emphasiz-
ing and encouraging
the numerous pat-
terns of bonding."^
An earlier judge-
ment by W J. Perry is
generally accurate, if
somewhat ideal-
ized: "Warfare, immorality, vice, polygyny,
slavery, and the subjection of women seem to be
absent among our gatherer-hunter ancestors."^

The current literature consistently reports that
until the final stages of the Paleolithic Age — ^until
just prior to the present 10,000-year era of
domestication — there is no conclusive evidence
that any tools or hunting weapons were used
against humans at all.^ "Depictions of battle
scenes, skirmishes and hand-to-hand combat
are rare in hunter-gatherer art and when they
do occur most often result from contact with
agriculturalists or industrialized invaders,"
concludes Tagon and Chippindale's study of
Australian rock art."^ When conflict began to
emerge, encounters rarely lasted more than half
an hour, and if a death occurred both parties
would retire at once.^

The record of Native Americans in California
is similar. Kroeber reported that their fighting was
"notably bloodless. They even went so far as to
take poorer arrows to war than they used in
economic hunting."^ Wintu people of Northern
California called off hostilities once someone
was injured.^ "Most Calif ornians were absolutely
nonmilitary; they possessed next to none of the
traits requisite for the military horizon, a condition
that would have taxed their all but nonexistent
social organization too much. Their societies
made no provision for collective political action,"
in the view of Turney-High.^ Lorna Marshall
described Kung! Bushmen as celebrating no
valiant heroes or tales of battle. One of them
remarked, "Fighting is very dangerous; someone

might get killed!'"^ George Bird Grinnell's "Coup
and Scalp Among the Plains Indians" ^^ argues
that counting coup (striking or touching an enemy
with the hand or a small stick) was the highest
point of (essentially nonviolent) bravery, whereas
scalping was not valued.

The emergence of institutionalized warfare
appears to be associated with domestication, and/
or a drastic change in a society's physical situa-
tion. As Glassman puts it, this comes about "only
where band peoples have been drawn into the
warfare of horticulturalists or herders, or driven
into an ever-diminishing territory."^^ The first
reliable archaeological evidence of warfare is
that of fortified, pre-Biblical Jericho, c. 7500
B.C. In the early Neolithic a relatively sudden
shift happened. What dynamic forces may have
led people to adopt war as a social institution?
To date, this question has not been explored
in any depth by archaeologists.

Symbolic culture appears to have emerged in
the Upper Paleolithic; by the Neolithic it was
firmly established in human cultures everywhere.
The symbolic has a way of effacing particularity,
reducing human presence in its specific, non-
mediated aspects. It is easier to direct violence
against a faceless enemy who represents some
officially defined evil or threat. Ritual is the earliest
known form of purposive symbolic activity:
symbolism acting in the world. Archaeological
evidence suggests that there may be a link between
ritual and the emergence of organized warfare.

During the almost timeless era when humans were
not interested in dominating their surroundings,
certain places were special and came to be known
as sacred sites. This was based on a spiritual and
emotional kinship with the land, expressed in
various forms of totemism or custodianship.
Ritual begins to appear, but is not central to band
or forager societies. Emma Blake observes,
"Although the peoples of the Paleolithic practiced
rituals, the richest material residues date from
the Neolithic period onward, when sedentism and
the domestication of plants and animals brought
changes to the outlook and cosmology of people
everywhere."^^ It was in the Upper Paleolithic
that certain strains and tensions caused by the
development of specialization first became
evident. Inequities can be measured by such
evidence as differing amounts of goods at hearth
sites in encampments; in response, ritual appears
to have begun to play a greater social role. As
many have noted, ritual in this context is a way of
addressing deficiencies of cohesion or solidarity; it
is a means of guaranteeing a social order that
has become problematic. As Bruce Knauft
saw, "ritual reinforces and puts beyond argument
or question certain highly general propositions
about the spiritual and human world... [and]
predisposes deep-seated cognitive acceptance
and behavioral compliance with these cos-
mological propositions."^^ Ritual thus provides the
original ideological glue for societies now in
need of such legitimating assistance. Face-to-face
solutions become ineffective as social solutions,
when communities become complex and already
partly stratified. The symbolic is a non-solution;
in fact, it is a type of enforcer of relationships
and world-views characterized by inequality
and estrangement.

Page 12

Ritual is itself a type of power, an early,
pre -state form of politics. Among the Maring
people of Papua New Guinea, for instance,
the conventions of the ritual cycle specify duties
or roles in the absence of explicitly political
authorities. Sanctity is therefore a functional
alternative to politics; sacred conventions, in
effect, govern society. '"^ Ritualization is clearly
an early strategic arena for the incorporation
of power relations. Further, warfare can be
a sacred undertaking, with militarism promoted
ritually, blessing emergent social hierarchy.

Rene Girard proposes that rituals of sacrifice
are a necessary counter to endemic aggression
and violence in society. ^^ Something nearer to
the reverse is more the case: ritual legitimates
and enacts violence. As Lienhardt said of the
Dinka herders of Africa, to "make a feast or
sacrifice often implies war."^^ Ritual does not
substitute for war, according to Arkush and
Stanish: "warfare in all times and places has
ritual elements. "^^ They see the dichotomy
between "ritual battle" and "real war" to be false,
summarizing that "archaeologists can expect de-
structive warfare and ritual to go hand in hand."^^

It is not only among Apache groups, for
example, that the most ritualized were the most
agricultural,^'^ but that so often ritual has mainly
to do with agriculture and warfare, which are
often very closely linked.^° It is not uncommon
to find warfare itself seen as a means of enhancing
the fertility of cultivated ground. Ritual regulation
of production and
belligerence means
that domestication has
become the decisive
factor. "The emergence
of systematic warfare,
fortifications, and weap-
ons of destmction," says
Hassan, "follows the
path of agriculture."^^

Ritual evolves into
religious systems, the
gods come forth, sac-
rifice is demanded.
"There is no doubt that
all the inhabitants of
the unseen world are
greatly interested in
human agriculture,"
notes anthropologist
Verrier Elwin.^^ Sac-
rifice is an excess of
domestication, involving
domesticated animals
and occurring only in
agricultural societies.
Ritual killing, including human sacrifice, is
unknown in non-domesticated cultures.^^

Corn in the Americas tells a parallel story. An
abrupt increase in corn agriculture brought
with it the rapid elaboration of hierarchy and
militarization in large parts of both continents. ^"^
One instance among many is the northward
intrusion of the Hohokams against the indigenous
Ootams^^ of southern Arizona, introducing agri-
culture and organized warfare. By about 1000 A.D.
the farming of maize had become dominant
throughout the Southwest, complete with year-round

ritual observances, priest-
hoods, social conformity,
human sacrifice, and can-
nibalism.^^ It is hardly an
understatement to say, with
Kroeber, that with maize
agriculture, "all cultural
values shifted. "^^

Horses are another instance
of the close connection
between domestication and
war. First domesticated in
the Ukraine around 3000
B.C., their objectification
fed militarism directly.
Almost from the very be-
ginning they served as
machines; most impor-
tantly, as war machines. ^^

The relatively harmless kinds of intergroup
fighting described above gave way to systematic
killing as domestication led to increasing
competition for land.^"^ The drive for fresh land
to be exploited is widely accepted as the leading
specific cause of war throughout the course of
civilization. Once-dominant feefings of gratitude
toward a freely giving nature and knowledge of
the crucial interdependence of all life are replaced
by the ethos of domestication: humans versus the
natural world. This enduring power struggle is
the template for the wars it constantly engenders.
There was awareness of the price exacted by the
paradigm of control,
as seen in the wide-
spread practice of
symbolic regulation
or amelioration of
domestication of ani-
mals in the early
Neolithic. But such
gestures do not alter
the fundamental
dynamic at work,
any more than they
preserve millions
of years' worth of
gatherer-hunters'
practices that bal-
anced population
and subsistence.

Agricultural inten-
sification meant more
warfare. Submission
to this pattem requires
that all aspects of
society form an inte-
grated whole from
which there is little
or no escape. With domestication, division
of labor now produces full-time specialists
in coercion: for example, definitive evidence
shows a soldier class established in the
Near East by 4500 B.C. The Jivaro of
Amazonia, for millennia a harmonious com-
ponent of the biotic community, adopted
domestication, and "have elaborated blood
revenge and warfare to a point where these
activities set the tone for the whole society."^^
Organized violence becomes pervasive,
mandatory, and normative.

Page 13

Expressions of power are the essence of civilization,
with its core principle of patriarchal rule. It may be
that systematic male dominance is a by-product
of war. The ritual subordination and devaluation of
women is certainly advanced by warrior ideology,
which increasingly emphasized "male" activities
and downplayed women's roles.

The initiation of boys is a ritual designed to produce
a certain type of man, an outcome that is not at all
guaranteed by mere biological growth. When group
cohesion can no longer be taken for granted,
symbolic institutions are required — especially to
further compliance with pursuits such as warfare.
Lemmonier's judgment is that "male initiations. . .
are connected by their very essence with war."^^

Polygyny, the practice of one man taking multiple
wives, is rare in gatherer-hunter bands, but is the
norm for war-making village societies. ^^ Once
again, domestication is the decisive factor. It is no
coincidence that circumcision rituals by the Merida
people of Madagascar culminated in aggressive
military parades.^^ There have been instances where
women not only hunt but also go into combat (e.g.
the Amazons of Dahomey; certain groups in Bomeo),
but it is clear that gender construction has tended
toward a mascuHnist, militarist direction. With state
formation, warriorship was a common requirement
of citizenship, excluding women from political life.

War is not only ritualistic, usually with many
ceremonial features; it is also a very formalized
practice. Like ritual itself, war is performed via
strictiy prescribed movements, gestures, dress, and
forms of speech. Soldiers are identical and stmctured
in a standardized display. The formations of
organized violence, with their columns and lines,
are like agriculture and its rows: files on a grid.^"^
Control and discipline are thus served, returning
to the theme of ritualized behavior, which is
always an increased elaboration of authority.

Exchange between bands in the Paleolithic
functioned less as trade (in the economic sense)
than as exchange of information. Periodic inter-
group gatherings offered marriage opportunities,
and insured against resource shortfalls. There
was no clear differentiation of social and eco-
nomic spheres. Similarly, to apply our word
"work" is misleading in the absence of pro-
duction or commodities. While territoriality
was part of forager-hunter activity, there is no
evidence that it led to war.^^

FALL/WINTER '05-*06 ISSUE

5iKiarM (Condor

"?[V'\C!\0Y\ .

and P\yafefl<:>l

i>M \ic\oY\'2i

The idea of two opposite sexes, binary and
rigidly defined, is itself a product of western
dualistic thought.

Objectivity, one of tine most central ideals
of alienated society, has historically been
defined as being an explicitly male virtue. The
capability to extract oneself from one's
surroundings is a skill characteristic of the
rational mind, the "male" mind. Implicit in
the concept of objectivity is an axiomatic
dichotomy between subject and object, an
emotional distance between the two, as well
as an idea of the aperspectivity of the observer,
a view from nowhere. This concept of objectivity
results in an interpretation of knowledge as
a relation of power rather than of interdepen-
dence; to gain objective knowledge of
something is to conquer it, rather than to
embrace it. Man is seen as separate from and
superior to his surroundings. Also rationality,
the ability to by means of pure reason transcend
one's feelings, has traditionally been viewed
as male within western civilization; beginning
with Plato identifying woman with matter and
man with form. Later philosophers, such as Hegel
and Rousseau, saw woman as a completely
different being from man, having no more in
common with him than animals. This division
between the sexes was not, however, always
explicitly valued; Rousseau, for example, often
painted a romanticized picture of what he
thought of as female nature, much like the

GREEN ANARCHY #21

image of the noble savage. Influential moral
theories, such as that of Kant, assert that women
have a lesser capacity of moral reasoning,
being completely governed by their feelings.
An emotionally based act, such as a woman
giving her life for that of her child, cannot be
regarded as a moral act, according to Kant as
well as several of his contemporary followers.
Woman, whose thinking is particular, is inca-
pable of reasoning in terms of values. Just as
nature, woman has no way of transcending her
physical existence, and is hence reduced to a
more primitive state. This identification of
woman and nature results in the description
of women as less human than men, rationality
being said to be the uniquely human capability
that elevates mankind from its non-human
environment.

Life has, in the western mind, traditionally been
divided along the lines of dichotomies such as
nature - culture, matter - mind, into private and
public spheres; due to her "inability to reason
rationally," woman was excluded from the
latter. She was, instead, to take care of the
private sphere, to make possible for her husband
to fully transcend his material existence.

As a mother, woman is made a symbol for
the dependence upon and connectedness to the
physical environment so despised by the mascu-
line individual. For him, she is the memory of
helpless hunger, unconditional need and, by her un-
abashed carnality, a reminder of his own mortality.

Page 14

Being born of a woman is, for a man raised in a
woman-hating culture, a source of fright as well
as frustration. A natural step in the process of
masculinization, the main components of which
are self-sufficiency and independence, is therefore
to subjugate and dominate the nature that is a
prerequisite for his own existence, with the
purpose of denying this fact Through patriarchal
society, man paradoxically makes himself
completely dependent on a woman to care for
his basic physical needs, in order to deny his
dependence on the physical sphere.

Throughout history, woman and nature have
suffered parallel oppression. Matter is dead,
meaningless; and woman is matter. This is most
clearly illustrated, as Susan Griffin has pointed
out in a brilliant essay, by the pornographic
drama. Here the female character is explicitly
devoid of autonomous will or internal meaning;
she is spiritless body, brute matter, and her only
value is instrumental.

In the words of Simone de Beauvoir, "Man
seeks in woman the Other as Nature and as his
fellow being. But we know what ambivalent
feelings Nature inspires in man. He exploits her,
but she crushes him, he is born of her and dies in
her; she is the source of his being and the realm
that he subjugates to his will; Nature is a vein of
gross material in which the soul is imprisoned."
Improving technology, devastating forests, raping
women, civilized man creates the false impression
of controlling nature, and thereby denying his
own mortality. His own sense of emptiness is
projected on the outside world, which is seen
as cold, hostile and essentially meaningless. All
this makes clear that the process of masculin-
ization is in many aspects synonymous with that
of domestication. The subjugation of woman to
man represents the subordination of flesh to spirit,
the control of the rational mind. At the base of
this is, as has already been pointed out, an idea
of opposition between mind and matter, which
most likely has its roots in the hierachial societies
that developed with the transition to a sedentary
way of life about 10,000 years ago.

We are, as Griffin puts it, divided against our-
selves. Where does this, then, leave women?
Are we, as some male philosophers would have
it, less capable of rational and symbolic thought?
The idea of a strict division between genetical
and social is severely symptomatic of western
polarized thinking. There exist no absolute ge-
netical predispositions. The concept of inherited
traits has meaning only in a specified context;
genotype is inextricably linked to fenotype; in
isolation, the former is a mere abstraction. One
might also point out that even if statistical
differences were found between men and
women, thefactthatevenafew individuals might
not be correctly described by the statistical
model, would be an argument against imposing
societal norms that would limit the individual
freedom of (at least) these individuals.

On the other hand, a complete denial of any
dependence upon the biological conditions of the
human organism is absurd. Humans have evolved
during hundreds of thousands of years, and the
evolution has been fully determined by the physical
surroundings. Our eyes have gotten their form in
dialogue with caribou, mayfly and nuthatch; our
tongues are a product of clear spring water and
ripe plums. All that we experience as meaningful,
even the most abstract construction, we experience
using thought that took form during millions
of years on vast savannas, and under wet rocks.
To, like Judith Butler and other postmodernist
feminist thinkers have, take a stance of complete
physiological relativism does nothing to resolve
the constructed gap between mind and matter.

It is clear that women are to a great extent
participating in upholding and recreating patriar-
chal structures. Women's liberation is by many
feminists identified with the masculinization of
women. In general, though, women are not as
encouraged to build their personal identities
around domination and transcendence of nature.
Instead, we are generally brought up to develop
capabilities of listening and sensing. In patriar-
chal society, however, a most fundamental
capacity is taken from us, the capacity to listen
to ourselves. We are taught to fill the needs of
men, rather than to acknowledge those of our
own. In reclaiming this capacity, though, we
might also be able to use the values that have
been taught to us in creating a world that is
undivided, undenied, livable.

On the Origins of War ;

John Zerzan

Domestication erects the rigid boundaries of
surplus and private property, with concomitant
possessiveness, enmity, and struggle for owner-
ship. Even conscious mechanisms aimed at
mitigating the new realities cannot remove their
ever-present, dynamic force. In The Gift, Mauss
portrayed exchange as peacefully resolved war, and
war as the result of unsuccessful transactions; he
saw the potlatch as a sort of sublimated warfare.^^
Before domestication, boundaries were fluid.
The freedom to leave one band for another was
an integral part of forager life. The more or less
forced integration demanded by complex
societies provided a staging ground conducive
to organized violence. In some places,
chiefdoms arose from the suppression of
smaller communities' independence. Proto-
political centralization was at times pushed
forward in the Americas by tribes desperately
trying to confederate to fight European invaders.
Ancient civilizations spread as a result of war,
and it can be said that warfare is both a cause
of statehood, and its result.

Not much has changed since war was first
instituted, rooted in ritual and given full-growth
potential by domestication. Marshall Sahlins first
pointed out that increased work follows develop-
ments in symbolic culture. It's also the case that
culture begets war, despite claims to the contrary.
After all, the impersonal character of civilization
grows with the ascendance of the symbolic.
Symbols (e.g. national flags) allow our species
to dehumanize our fellow-humans, thus enabling
systematic intra-species carnage.

Notes:

' I Eibl-Eibesfelt, "Aggression in the !Ko-Bushmen," in Martin A. Nettleship,
eds., War, its Causes and Correlates (The Hague: Mouton, 1975), p. 293.
2 WJ. Perry, "The Golden Age," in The Hibbert Journal XVI (1917), p. 44.
^ Arthur Ferrill, The Origins of War from the Stone Age to Alexander
the Great (New York: Thames and Hudson, 1985), p. 16.
"^ Paul Ta§on and Christopher Chippindale, "Australia's Ancient Warriors:
Changing Depictions of Fighting in the Rock Art of Arnhem Land,
N.T.," Cambridge Archaeological Journal 4:2 (1994), p. 211.
^ Maurice R. Davie, The Evolution of War: A Study of Its Role in Early
Societies (New Haven: Yale University Press, 1929), p. 247.
*^ A.L. Kroeber, Handbook of the Indians of California: Bulletin 78
(Washington, D.C.: Bureau of American Ethnology, 1923), p. 152.
^ Christopher Chase-Dunn and Kelly M. Man, The Wintu and their
Neighbors (Tucson: University of Arizona Press, 1998), p. 101.
^ Harry Holbert Turney-High, Primitive War: Its Practice and Concepts
(Columbia: University of South Carolina Press, 1949), p. 229.
'^ Lorna Marshall, "Kung! Bushman Bands," in Ronald Cohen and John
Middleton, eds.. Comparative Political Systems (Garden City: Natural
HistoryPress, 1967),p. 17.

'° George Bird Grinnell, "Coup and Scalp among the Plains Indians,"
American Anthropologist 12 (1910), pp. 296-310. John Stands in Timber
and Margot Liberty make the same point in their Cheyenne Memories (New
Haven: Yale University Press, 1967), pp. 61-69. Also, Turney-High, op. cit.,
pp. 147, 186.

" Ronald R. Glassman, Democracy and Despotism in Primitive Societies,
Volume One (MUlwood, New York: Associated Faculty Press, 1986), p. 1 1 1 .
'^ Emma Blake, "The Material Expression of Cult, Ritual, and Feasting,"
in Emma Blake and A. Bernard Knapp, eds.. The Archaeology of
Mediterranean Prehistory (New York: Blackwell, 2005), p. 109.
'-'' Bruce M. Knauft, "Culture and Cooperation in Human Evolution,"
in Leslie Sponsel and Thomas Gregor, eds.. The Anthropology of Peace
and Nonviolence (Boulder: L. Rienner, 1994), p. 45.
"^ Roy A. Rappaport, Pigs for the Ancestors: Ritual in the Ecology of
a New Guinea People (New Haven: Yale University Press, 1967),
pp. 236-237.

'"* Rene Girard, Violence and the Sacred, translated by Patrick Gregory
(Baltimore: Johns Hopkins University Press, 1977). Like Ardrey and
Lorenz, Girard starts from the absurd view that all social life is steeped
in violence.

"^ G. Lienhardt, Divinity and Experience: The Religion of the Dinka
(Oxford: Oxford University Press, 1961), p. 281.
'^ Elizabeth Arkush and Charles Stanish, "Interpreting Conflict in the
Ancient Andes: Implications for the Archaeology of Warfare," Current
Anthropology 46:1 (February 2005), p. 16.
'Ubid.,p. 14.

'■^ James L. Haley, Apaches: A Histoiy and Culture Portrait (Garden
City, NY: Doubleday, 1981), pp. 95-96.
-° Rappaport, op.cit, p. 234, for example.

-' Quoted by Robert Kuhlken, "Warfare and Intensive Agriculture in
Fiji," in Chris Gosden and Jon Hather, eds.. The Prehistory of Food:
Appetites for Change (New York: Routledge, 1999), p. 271. Works
such as Lawrence H. Keeley, War Before Civilization (New York:
Oxford University Press, 1996) and Pierre Clastres, Archaeology of
Violence (New York: Semiotext(e), 1994) somehow manage to over-
look this point.

^^ Verrier Elwin, The Religion of an Indian Tribe (London: Oxford
University Press, 19550, p. 300.

-^ Jonathan Z. Smith, "The Domestication of Sacrifice," in Robert G.
Hamerton-Kelly, ed.. Violent Origins (Stanford: Stanford University
Press, 1987), pp. 197,202.

-"* Christine A. Hastorf and Sissel Johannessen, "Becoming Corn-
Eaters in Prehistoric America," in Johannessen and Hastorf, eds.. Corn
and Culture in the Prehistoric New World (Boulder: Westview Press,
1994), especially pp. 428-433.

'■"^ Charles Di Peso, The Upper Pima of San Cayetano de Tumacacori
(Dragoon, AZ: Amerind Foundation, 1956), pp. 19, 104, 252, 260.
^•^ Christy G. Turner n and Jacquehne A. Turner, Man Corn: Cannibalism
and Violence in the Prehistoric American Southwest (Salt Lake City:
University of Utah Press, 1999), pp. 3, 460, 484.
"A.L. Kroeber, Cultural and Natural Areas of Native North America
(Berkeley: University of California Press, 1963), p. 224.
^^ Harold B. Barclay, The Role of the Horse in Man's Culture
(London: J.A. Allen, 1980), e.g. p. 23.

^'^ Richard W. Howell, "War Without Conflict," in Nettleship, op.cit.,
pp. 683-684.

^° Betty J. Meggers, Amazonia: Man and Culture in Counterfeit
Paradise (Chicago: Aldine Atherton, 1971), pp. 108, 158.
^' Pierre Lemmonier, "Pigs as Ordinary Wealth," in Pierre Lemonnier,
ed.. Technological Choices: Transformation in Material Cultures since
the Neolithic (London: Routledge, 1993), p. 132.
^^ Knauft, op.cit., p. 50. Marvin Harris, Cannibals and Kings (New
York: Random House, 1977), p. 39.

^^ Maurice Bloch, Prey into Hunter: The Politics of Religious
Experience (Cambridge: Cambridge University Press, 1992), p. 88.
^'^ The "rank-and-file" of organized labor is another product of
these originals.

^^ Robert L. Carneiro, "War and Peace," in S.P. Reyna and R.E. Downs,
eds.. Studying War: Anthropological Perspectives (Langhorn, PA:
Gordon and Breach, 1994), p. 12.

^* Cited and discussed in Marshall Sahlins, Stone Age Economics
(Chicago: Aldine, 1972, pp. 174, 182.

Page 15

FALL/WINTER *05-*06 ISSUE

SfevfeiV itfes A^^Ut

1. ^^^^'Sr^feSS.

The lie about "progress" is not just that it is good, or inevitable, but that it
exists, that we have ever experienced such a thing as straight-line, single-
direction, open-ended, positive- valued change. We might think we have,
because "progress" is the central lie of our culture and there are illusions
and fantasies of it everywhere:

There's the schooling system, where we go from "lower" to "higher"
grades - but this rising is not real, just a story they tell, and the change is
just to make us fit better in the dominant system, as we trade experience
for rigid stories, intuition for intellect, diversity for uniformity, independence
for obedience, and spontaneity for predictability. Then there's the wage
labor system, where we're supposed to go from "lower" to "higher"
positions, but few of us do, and anyway "higher" just means the dominant
system has a tighter grip on our attention, our values, our souls. Then
there's the history of technology, where the changes are declared "better"
when their effects are to increase our forceful transformative power over
the world while also increasing our emotional distance, or to make us
more dependent on specialists, or to surround humans more and more
with things humans have created, a process that Jerry Mander has identified
as psychic inbreeding. The deepest place yet in our inbreeding is the world
of computer games, games which almost without exception are built on
the myth of progress, training us to self-administer dopamine for visions
of ever increasing power, and then letting us off with a "win" instead of
showing us how this kind of story really ends.

In reality, nothing gets absolutely "better" but just changes its relation-
ships, and a change in relationships that trades awareness and collaboration
for disconnection and domination is not irreversible but unsustainable,
not open-ended but self-limiting, not positive but destructive.

z. tyeiLg^rt<^Af.

There is no disputing the fossil record, in which life on Earth has changed
many times. The lie is to project the myth of "progress" onto these changes,
to declare that they go in a simple straight line, in one direction, and
always getting "better." This is a circular argument, where our collective
insanity slaps a mask of itself on the biological world to justify itself.

In reality biological changes are unlike the lie of "progress" - they go
in all kinds of directions, with populations falling and rising, organisms
getting bigger and smaller, and moving from water to land to water. And
nothing gets "better" except that species get better adapted to their
environments, and in the absence of catastrophes the totality of life gets
more diverse and complex.

But in both these ways, civilized humans have done the opposite! We
do not adapt to the wider world but twist it to fit ourselves, and even
twist ourselves to fit our narrow cultural fantasies. And we do not
increase but decrease the diversity and complexity of the whole, by
driving species to extinction and exterminating or assimilating human
societies into a uniform global monoculture. So whatever you call the
biological history of the Earth, civilization is not an extension of it but
a denial of it, a catastrophe.

Happily most people recognize this as a silly pseudo-philosophical
distraction, but I want to knock it down anyway. The argument rests on
a semantic distortion, a redefinition of "natural" to include absolutely
everything, because I say so. Civilization is natural because humans are
animals, toxic waste is natural because it's derived from stuff that comes
from the Earth, bla bla bla.

Real people do not use the word "natural" in this way. Maybe it's "natural"
if I take this club and bash your head in, but you would prefer that I didn't,
so you define words like "murder" to express and defend this preference. In
the same way, people define "natural" to express and defend their preference
for living trees over plastic trees, meadows over parking lots, rivers of
drinkable water over rivers of dioxin. This is what "natural" really means,
and if we don't want to die of cancer and turn the Earth into a poisoned
desert, we have a responsibility to linguistically separate the natural from
the unnatural and choose the natural many times a day.

If you want a tight definition, natural means in symbiosis with nature,
and nature means the totality of symbiotic life on Earth, and symbiotic
means related in ways that are mutually beneficial and beneficial to the
whole, where wider benefit takes precedence. Defining "beneficial" pushes
the limits of our impoverished language, but I'm going to say generating
autonomous and diverse aliveness. And if you don't know what aliveness
means, look harder.

GREEN ANARCHY #21

Page 16

Of all the lies about civilization, this one is the most insidious, the most
challenging to refute, the one that most cripples the understanding of people
who should know better. It is such a huge lie that it's hard to get a grip on
it, so self-referential that it's hard to get outside it. Getting outside it is not
a matter of learning a simple argument but learning a whole different and
more complex way of thinking.

The lie has two forms that are usually blurred together. One says that
technology as a whole is neutral, where "technology" may be covertly
defined as modern industrial technology. The other form says that every
particular technology is neutral. My strategy is to attack the second and
make the first look silly by declaring that no particular technology is
neutral, that every technique, technology, and tool has its own set of
motives and relationships.

First, I want to expose the lie's strange internal definition of "neutral".
A thing is "neutral" if you can tell a story about how it can do good
and another story about how it can do bad. When do we ever use this
definition in real life? Do we say a serial killer is neutral because in
addition to raping and killing women he pays taxes and is sometimes
nice to people? If you work in a factory by day to learn how to sabotage
it by night, are you neutral to that factory because you both help and
hurt it? If my nation sells weapons to two other nations that are at war,
so they will destroy each other and my nation will come out on top,
does that count as neutral? Of course not! But these are the same kinds
of ridiculous arguments people use to declare technologies neutral:
Television is neutral because it not only makes us passive consumers of
a uniform culture subject to central control, but it can transmit use-
ful information. Dams are neutral because while they submerge
ecosystems and block fish runs, they also make electricity. Even atomic
bombs are neutral if we can think of some cockamamie story about
doing good with them.

The next level of deception is to say that it's the "way we use" a
technology that's important. For example, cars are neutral because/there-
fore you can use one to go from place to place, or to intentionally run
someone over. But as Jacques Ellul pointed out, the latter is not a use -
it is a crime. Calling it a use tricks us into placing our evaluating
perspective in an artificial space between the normal use of cars and a
crime, instead of where it belongs - right in the middle of the extreme
biases in the normal use of cars.

Even if we ignore the exploitation of "resources," the displacement or
murder of indigenous people, and the release of toxins required to manu-
facture and fuel cars, even if we ignore the millions of collision deaths
and the poison-leaking wrecks, and we just look at cars as consumer
tools, we can still see troubling built-in effects:

By moving us faster from place to place, cars insert distance into our
physical environment, and the space in this distance will be largely filled
with streets and parking lots to hold all the cars. Earth-killing pavement,
urban sprawl, and strip malls are practically inherent in the technology
of the automobile. Also, for complex reasons, speeds beyond a certain
low threshold actually increase commuting time. Also, once this distance
has been inserted, you need a car to do anything. To exaggerate a point
made by Ivan Illich, if you live in Los Angeles you might as well have
had your legs cut off.

Take away the cars, and we don't try to walk 40 miles a day on the
freeways - we tear up the pavement and build our physical communities
so that everything we need is in walking distance. We spend less time
commuting, we free all the time and energy we were putting into cars,
and we regain autonomy through being able to use our own legs.

Also we have better relationships. Because cars move us past everything
so fast, and because they enclose us, they insulate us from the reality
around us, from other people and nature, and they enable us to replace
thick close relationships with thin distant ones. Without them we relate
directly and frequently to what's right in front of us; we know our
neighbors and we know the land.

I could make similar arguments about computers, television, electricity,
even written language. But the point is not to simply reject whole categories
of technology, but to learn to see the alliances and motives that are built
into technologies themselves regardless of "use," and to practice including
or rejecting them on the basis of this understanding.

The customary definition of "use" is itself a trick of language
that subtly limits what is negotiable. Notice that it includes only
use by consumers and not use by engineers, who have covertly been
given permission to use anything in any way. Is the automobile a
technology, or a use of the internal combustion engine? Is internal
combustion a technology or a use of fire? Some ancient societies
used the technology of the wheel only in pottery-making. Let's do
that! "No, no, the car is a technology, and the use is where I drive
it. That's the only thing you're permitted to question."

If you can keep the discussion going, sooner or later you will
hear something like "Cars could be electric instead of gasoline-
burning" or "We could use solar or wind power instead of nuclear."
Then you can point out that they're choosing one technology over
another for the same use, so they knew all along that technologies
are not neutral.

Like the above, this is purely a religious doctrine - but this one is
clearly refuted by the ruins of ancient civilizations all over the world
from which people went "back," and by lucky or exceptional individuals
all through history who have dropped out of the system and moved
closer to nature. In one sense, however, it's true: exploitative
societies have no reverse gear and can only escalate until they
crash. To avoid thinking clearly about this, we can tell ourselves

For a Post-
Feminist -.
Anarchy

Are you ready to smash the reefs of the
old world before they wreck your desires ?
Lovers should love their pleasure with
more consequence and more poetry.
Some of us have fallen in love with the
pleasure of loving without reserve —
passionately enough to offer our love to
the magnificent bed of a revolution.
— Guy Debord, Society of the Spectacle

Anarchists who chng to Leftist ideology as if
it's a life raft are not worth the energy of a tirade.
But, when another self-described post-left
anarchist used an essentialist feminist scheme
to explain away a much more complex situation,
one of my peri-menopausal rants became
inevitable. If it leaves you cold and uninspired
- good; I'll have reflected the subject matter
well. If you are already preparing your defense,
g wan-get to a 'safe space' to vilify me as 'male-
identified', 'manarchist' or ... But look, I'm not
dissing}'<9w, 'sister' or 'brother'; always do what
pleases you most. It's just that the endless 60 's
reruns of "Men: Oppressors - Original Problem"
and "Women: Nurturers - Only Solution" are
tiresome. Depressing. Frustrating. And the
latest newsflashes, "Man Deviates From
Essential Nature, Becomes More Feminine;
Crochets Scarf" or "Woman Takes Male
Privilege; Abuses Iraqi Prisoners" are just
spinning attempts to aerate a stagnant pool
liberally polluted with the flotsam and jetsam
of feminism's (p)receding two Waves.

When feminists proclaimed "the personal is
the political" they conveniently ignored the
fact that politics require de-personalization;
de-uniquing and de-individualizing, massified roles
with near verbatim scripts. I insist, the personal
can only be the anti-political - ungovemed and
ungovemable unique humans whose hberation can
have no interceptors, interpreters, or redirectors.

For those who need to identify the roles and
scripts of my life to better position me on their
revolving stage - here's some personal for you.

GREEN ANARCHY #21

I'm a woman/female/girl. Mostly 'Caucasian'.
Omni-sexual. Enslaved by mother starting age
five (ironing boards don't fold that low for the
young maids?). Army brat raped by military
intelligence father for six-plus years starting at
age ten until I swore the 'masculine' vow to kill
him if he touched me again. Battered for years,
never fully broken. And no matter how hard They
squeezed, an intractable rebel girl. I was also (and
still am when it suits me) a damned good actress
(or is it actor), which saved my ass more than
once. I left 'home' as soon as I found a way out

- and oh, what a way! Mother, military wife -
age 17. Prostitute in training, age 19. Single
mother of two by 24. Sexy bartender, thieving
comptroller by 29. Kick- ass electronics tech, ace
network engineer - 33. With one final agonizing
push from below, disgusted corporate executive

- age 35. Throughout it all, scores of lovers, but
damn few close and trusting relationships - male
or female. Who do you trust in a world filled
with used/users and ideologues who can rarely
be 'real'? All this Progress and Success in the

Pagelg

'man's world' brought death too close by 40. 1
ignored the warnings for two more years while
I searched for a gradual escape. Once I realized
that route didn't exist, I simply bailed. For 7
years I embraced life as a stinking desert rat
and outlaw. My only aspiration then, as now, is
to be a 'wild thing'. By doing what I wanted,
when I wanted - and mostly alone - 1 gained a
level of health I'd not had at any age. Now
I'm 50 and the long-forbidden tears of pain
merge with those of rage when I hear anarchists
spouting the same shit, thousands of different
days later; "conform to appropriate behavior
or else". My health is waning again and I have
real playing to get caught up with/in, but I
can't escape this reeling stage no matter how
remotely I go! Everywhere life suffers and
dies before its time, if my experience is any
reflection and it's us human 'brothers' and
'sisters' doing the murder while indignantly
pointing the finger (some preferring the middle
digit) at each other. Sibling rivalry has gone
global and our quarrels, deadly.

Separation is the alpha and omega of
the spectacle. — ibid

Look in the goddamn mirror - look all around
you! No one is like you and no one can really
know you - maybe not even yourself. But you
think you've got everyone else figured out.
Look for sacred, fleshy mounds. A dick? -
Man, don't trust him; patriarch, violent,
oppressive, privileged, testosterone -poisoned,
rapist-in-waiting, in need of punishment.
Breasts? - Woman, nurturing, kind, earth- loving,
safe, survivor, in-need-of-sisterly-support.
Damn it! So many generals armed to the teeth
with generalizations! Our allies can't be
distinguished/extinguished by appearance OR
homogenized experience; neither can most
of our enemies. Believe it or Not — ^Ripley.

Redefining the root of oppression as the
patriarchy is not a well- thought out critique,
it's a well-marketed cliche designed for a
captured audience (and another buck-oh-five
bumper sticker). Of course, the obvious rulers
on the world stage are mostly men whose
power and glory comes primarily through the
Institutionalized hierarchy of violence. And
yes, many homes are the domain of god-the-
father with woman and child beaten into
supporting roles. But to reconstruct the entire
world on a patriarchal foundation, radfems
had to ignore women's roles in the design and
enforcement stage. Women also rule (there are
few who who don't dominate someone/thing;
hierarchy is ubiquitous because of its success/
access/- ibility to everyone). If women's power
has come primarily from the institutionalized
hierarchy of manipulation, matriarchy is
supposed to be desirable? Fuck that!
My liberation cannot be measured in the
incremental subtleties of physical pain
relieved. And no amount of revision-
ism can disguise the shifty- shifting roles
we all play in this CO-creation: heroes
and heroines, saviors and damsels-
in-distress, villains and innocents and...
Alert! Alert! Most every frightened
fear-monger was raised by a mother.
Do you think she might have some role
in creating the monsters their offspring
become? Or are the domineering,
child-beating, Abu Graib, star-quality
commandeers of the global-stage-sans-
cock simply patriarchs with pussies?
What do you call women who urge -
if not order - their men to war to return
as heroes protecting the oh-so-sweet
and suddenly available booty? From
ancient Helen of Troy to the re-released
Lysistrata, the cunt is no stranger to
the imperial battlefield. Tell me, is it
gender, class, or race privilege that
keeps the blood off the hands of the Albrights,
Elizabeths, Thatchers, Rices...? Is it sexism
that keeps women 'behind the lines' stuck
with the 'inferior' roles of director, coordinator,
or yellow-ribbonier of the men who slaughter
for 'freedom'?

It is easy to see why bourgeois thought,
strung up as it is on a rope of radicalism of
its own manufacture, clings with the energy
of desperation to every reformist solution,
to anything that can prolong its life, even
though its own weight must inevitably drag
it down to its doom. -Raoul Vaneigem

Women's Studies (Institutionalized Her-
story) produce new leaders who mimic the
strategies of their hisiovic predecessors,
who succeeded in defining nationalism as
a unifying birth identity. But, feminists are
way behind in marketing their massified set
of values: a common (politically correct) lan-
guage, generalized shared experience as
victim/survivor, loyalty to The Cause, and
an "incredible commonality of vision". And
as do patriots, these feminists often treat me
as a traitor because I refuse to join their
"Liberation" Party.

Stars of the new-age feminist stage hawk
their wares in honor to the goddesses — deities
worshiped by the earliest domesticaters of field
and home. Some point to these matrilineal and
matriarchal societies of old as models for a post-
patriarchy future. I can't help but wonder; if
early civilized women's rule was so fucking
excellent, why was it ended? Is it possible
their subjects objected to being controlled;
consequently genderizing their oppressive
experience? Roles couldnthmt been exchanged
after a masculinist revolution, correct?

But let's get real. We don't know shit about
the distant past with ANY certainty so lets stick
with today. Teachers are mostly female, and
along with the mommy dearests - and aides

de camp Mattel, Disney, and countless other
spectacular brands seared onto our overly large
brains - have primary responsibility for
schooling/punishing the wildness (as in the spon-
taneous self-exploration of the curious delights
and even pains of Life) right the fuck on out of us.

Page 19

"Be good girls and boys - the Machine needs
you to behave in order to use (then kill) you
efficiently later." Or am I still blaming the
big-V, glossing over an innate female naivete,
ignoring a forced ignore-ance of woman's
subjugation and oppression?

Bullshit! Women are intelligent, aware, and
more than innocent bystanders or collateral
damage in the brutal war on life; far more
than empty vessels to be filled by Man's cock
and ideals. Women are as capable of greedy,
destructive, bitchin' behavior of our own accord
as we are of submissive (eventually self-
destructive) acceptance of another's brutality.
And here has always been resistant women
fighting - often dAongside men - against the
imposition of another 's order. All humans
have a wide range of traits and tendencies
that can't be reliably tied to her 'blood'
or his 'nature'. Some men are brutes and
some women are, too. Some women
nurture, others don't - but that doesn't
make them brutes (or masculine). Some
men nurture - which doesn't make them
wusses (or more feminine!). And when
does violent self-defense become offen-
sive aggression; compassionate nurturing
force compliant pacification - both
tools of the Masters? Do we want to
demolish gender roles or redefine them?
A dominant and dominating force
fixing us in our proper place is the eleva-
tion of a mass - identifiable, controllable,
and homo-non-genius - above all. Well...
not above our overlords and ladies of
course. Class IS one of the deep and
suck-ulent roots maintaining the divided
and conquerer and we ALL give aid and
comfort to this enemy. But most feminists
have to diminish the class - and race - factor
or risk exposing their own bourgeois white
roots and concomitant goal of wresting power
from their male classmates. And they NEED
our help to get it/up.

FALL/WINTER '05-*06 ISSUE

Feminist consciousness-raising focused a
magnifying glass on men's oppression of
women. A useful beginning perhaps, but the
scope was never expanded to explore the
greater duality we share as both possessor and
dispossessed. Women still don't talk about the
shit we ought to be talking about if we are
going to spend so damn many words and trees
on our liberation. Feminists talk about taking
back the night (I'll take a whole lot more day,
thank you!) while the fucking pigs guard their
flanks. Does it matter if the swine are women?
Men are relegated to the back of the line if
thty 'yq permitted at all (as though the night is
safe for men and as if these women have shit
to say about who is or is not allowed in the
streets!). Hey mamas, guess what? Your
ass -end is one of the most vulnerable points
in your rigid formation - you can't see what's
coming! You send the 'brothers' to the back
(sound familiar), elevating the 'sisterhood' to
it's proper place of leadership, prominence,
and self-protection. In reality, those men have
got your back while you still play the fool.

There's also a lot of woman-talk about fe-
male objectification and male privilege, of the
necessity for a step-by-step consensual
intimacy and of an ever-expanding
definition of rape. Objectified?
Damned right! I am one of trillions
of (barely) living beings redefined
as Capital's objects - things of use-
fulness until we're useless and then
we're nothing. Was my raped-pussy-
object damaged more than my
brother's smashed-face-object? Is
the old Anglo man's labored dying
breath - black- lunged from years as ^
miner-object - more privileged than
the African girlchild's starving-
belly-object of colonial-diamond/
gold annihilation for all those pretty
rings on the all those pretty fingers,
sold to the highest bidder for the
legally-objective right for both actors
to get what they want when they
want it? Fuck that shit! You want to - -•-
measure and rank our tangible pain
along with abstracted privilege!?
What coldhearted measurement device do you
have, feminist woman? And when will you stop
sacrificing - and I mean sacred-fixing - our
(w)hole to be used against us while we prop up
the Masters' limp, yet somehow still-potent play
for the Accumulation of Every thing!

And don't tell me that you - astute and clever
woman - don't know how to wield the weapon
of your 'femininity'. You want Power? Control?
Domination? Women wrote their own book,
it's just not in print. We rarely even talk with
each other about the ways we can and do
manipulate; taunt and tease, offer and withdraw
affection (or sex), flatter and ridicule - men
(and women and children) into doing our
bidding. This is not the unfortunate yet righteous
feminine response to the masculine power trip.

It is the interactive tightly- scripted Play For
More Power and Control men and women act
out together. We know how much men want
and need and love to get up all next to us; to
feel us, to feel us feeling them. Stroking bodies,
nurturing love, licking wounds, and ... oh
damn! You know what? I love it too! I love her
smooth breasts and soft pussy; his hard cock
and rough chest. A man's sweet whispers and a
woman's ardent bites. When we're uninhibited
and unmediated by rigid con- sensuality; certain
we're lovers not abusers and rapists - we're
ALL there. If we fumble in our desire and
unfamiliar passions, why the surprise that
anarchists are not perfect in their every gesture
and word? Our fluid, wild, and lusty dance has
long been reduced to lock-step marches: a
puritan morality by the Right and gender,
sexual, and reproductive rights by the Left. As
we tear down our habituated facades, we may
still be 'inappropriate' at times. Repressed (and
who isn't in some significant way) - do we
oppress? Shattered and afraid - do we attack
those we're closest to? But our necessary
attack is (un)bound to explode somewhere!
Can we help each other with our aim?

And, the eco-feminist's (and is every
feminist really an eco-feminist?) reified Earth
is not my Mother! My mother raped me as sure
as my father, whether she turned away in
silence or handed him the lotion. The 'earth'
is symbiotically-conflicted, wildly- simple,
amazingly-complex, violent-nurturing, male/
female/hermie/ungendered, multi-colored,
undefinable beings living alone, together.
Humans included, once for FREE! Why
anthropomorphize, genderize, then parentalize

- always spectacularizing - it's uniquely-
individual-wholeness? If 'Earth' is 'Mother'

- we are ALL motherfuckers! Raping her with
our death machine-beauty aids-tofu-packages
thrust into too-shallow graves unlubricated
with recycled- sustainable lies. Oh, but those

clear-cut mountains DO remind me of a shaved
pussy - I'll grant you that. Still lovely living
mounds, but scraped raw for what? And please
don't distill your reasoning to "for the Man's
wood". Distillation doesn't make for purity, it
merely relocates unwanted elements to where
you can't see or smell or taste them anymore.
And it will not help your cause if it is indeed
one of a healing nature.

Anarcha- feminists, I thought you might be
accomplices in my genderless, raceless,
classless, open-armed eternal struggle for
immeasurable freedom. The double female
identifier surely hinted at your narrowed
perspective, little changed from before you
became an 'anarchist'. Your battle of the sexes
continues while all around you extinction gives
a shit about identity - gendered or other
Otherness. I'm a fucking anarchist- opposed
to ALL hierarchy, which presents itself in
ways both gross and subtle. Institutional and
institutional Focusing on one of its forms is
useful at times, but why would any anarchist
extract then isolate - even equating or elevating
- one type of domination over another?
Hierarchy T^patriarchy. Individual women
who call themselves feminists
(WHY?) DO have relevant ideas,
critiques, and experiences for
anarchists to consider. But feminism
cannot be re-formed into an image
of anarchy and anarchy has no
need of reformation in the image
of Woman.

When will you stop identifying
with what defines you? — ibid

None of my rant denies the reality
of female subjugation (or of the
male's), of sexism (or racism or
classism...) or of a temporary use-
fuhiess of segregated safe-spaces.
Breaking free of our chains is diffi-
cult, possibly embarrassing; at times
even painful and dangerous. But
how can self-imposed confinement
ever be hberatory? How will we cre-
ate new worlds devoid of separatism
when we use it as The Strategy? This
tirade IS a dismissal of the one-sided, non-self-
reflecting, and non- self -critical discourse and
massified divisiveness that dominates all
political theory and practice, including feminism.
The roots of our subjugation are deep and
tangled; each strand feeds and supports
itself and the structure it is inseparable from.
Clipping one will not destroy the whole; roots
are both regenerative and cooperative. This
is why some anarchists and other radicals
declare the whole-tangled-mess our enemy.
It is civilization (patriarchyT^civilization)
rooted in an all-encompassing domination
over the land and over every entity sustain-
ing and sustained by it. It is life as war whose
strategies include aggressive, violent attacks
AND subtle, destructive manipulations.

GREEN ANARCHY #21

Page 20

Men, women... fighting for the elusive Happily-
Ever-After-Plus-$'More. This powerful enemy
includes a mindset requiring controlled,
predictable (despite acknowledging its
impossibility), identifiable order according to
a Mass-ter plan. But it is perhaps, first and
foremost, the loss of the unique individual,
alienated from self and others, masked in a
divisive pseudo-libertarian-unity. We are
unified only in our misery, guilt, and blame -
wasting away in our too often self- selected,
segregated, readily-identified roles - in reality,
easily monitored cells. Male, female, black,
white, straight, gay.... And no kinder and gentler
feminine warden will release us; if we want out
we need to break out and bum the prison down.
And our opportunities are rapidly disappearing.
There's no Womanhood to exalt, no Manhood
to destroy. If anyone treats you in a way you
don't want - deal with them as individuals.
Don't tag them as proof of a misbehaving
aggregation; anarchists neither accept nor impose
representation. Missteps amongst comrades -
even with strangers - are opportunities to explore
our roles and (usually unspoken) expectations.
If a John is abusive, a Kat dangerous, take them
out [of that position] in whatever way you see fit.

When we directly and consistently refuse and
resist every imposition of another's will/
leadership/order/coercion and remain open to
insurrectionary inspiration in any form, we
embrace a means never-ending.

Find yourself, man/woman/... /child - let me
find myself. If we've got a groove let's dance
it into the streets where we'll get it on.
Watching each others' back as we explore the
unfamiliar night where strangers are unique,
but really not so strange. Can we learn to trust
our intuition/instincts/senses, our comadres Y
compadres who live in their own skin, instead
of ideologies built on the irrationally rational-
ized fears of others?

FUCK! We've got to destroy this stage/platform
before it gets kicked out from under nearly-
dangling feet and noosed and hoodied heads.
And I want to lay my naked and wounded
being on the newly exposed dirt alongside the
sensual, raging, gentleness of a tribe of free
lovers of life while I still can. With my tears
of pain and rage unabated, I ask you most
urgently - why do you wave away potential
accomplices while playing The Droll Revolu-
tionary instead of embracing us in the infinite
ecstasy of revolutionary play?

I air, ^tiVE.qd'^^VfwSpOMt^jivfe

Contact:
rita_katrina_andrews@yahoo.com

A^^ut ^t\/mz-hxn^

n

4'. Htfe -^LL^Q'^^-N^rMt^^ f Uru^fe.

According to this story there are only two possibilities: continued industrial
civilization, or the total end of the world. Continued civilization generally
means continued use of machines to transform relationships into domination
and self-absorption. For the technophiles this could mean mining other planets,
or deeper virtual reality; for the liberals it might mean taking an idealized
version of upper-middle class life in a wealthy country in the late 20th
century, extending it to the whole world, and staying there indefinitely
through mechanical central control. And supposing our civilization fails -
don't look! There's nothing there but horrible absolute oblivion which we
can talk about only in terms of what we "must" do to avoid it. People
express this with maddeningly vague pronouncements like "If we don't
reduce greenhouse emissions by 50% in ten years, it will be too late."
Too late for whatl

The obvious reality is that the suggested reforms are both politically
impossible and insufficient, that our civilization is a runaway train that
will not slow down until it jumps the tracks, and that the actual future will
be deep within the region we're forbidden to look at. The extinction of
95% of species including humans is not some unthinkable horror but a
specific possibility that we can think about with precision. A milder
possibility is the Road Warrior scenario where a few humans survive on a
half-dead Earth. Milder still would be a political decentralization and

Page

ecological recovery like the so-called "dark" age in Europe after the fall
of Rome. My point is, we can influence this! Our dreams and actions can
affect what kind of world we go to, but they cannot possibly maintain the
world we're used to.

There comes a time in a fire when you stop trying to save the whole building
and switch to saving what you can. The purpose of the all-or-nothing lie is to
block this mental shift, to keep all our attention channeled into either saving
the world as we know it, or just giving up. If we see that radically different
worlds are possible and some of them are really going to happen, if we start
imagining and building vigorous competitors to industrial civilization, we
will hurt the "economy" and especially hurt the feelings of people who have
invested their egos in the dominant culture. Another way they protect their
egos is with the next lie:

This peculiar idea is similar to the above, but the blind spot it enforces is
not to other-than-civilized systems, but to other civilizations. The pro-civ
version says this is our one and only shot to colonize space or whatever, and
the anti-civ version says that if we can knock down the present civilization,
nothing like it will ever happen again. I don't know where people came up
with such an idea, unless they know something I don't about the coming
new-age transformation of human consciousness. The harsh lesson of
history is that every particular civilization falls while civilization in general
keeps chugging on.

I define civilization in general as an alliance between dominator
consciousness and exploitation-enabling techniques, creating a society
that systematically takes more than it gives. Yes, the oil will run out, but
civilizations were rising and falling for thousands of years without oil,
and I see no reason they won't do so again. The general pattern can operate,
if necessary, on nothing but the muscle power of slaves and domesticated
animals. And when you add on all the metal and hardware that will be
lying around, and the lingering habits from our age, and whatever technical
knowledge is preserved, it sure looks like we're going to have civilizations
around - to play with or resist - until we go extinct or change into
something quite different.

21 FALL/WINTER '05-*06 ISSUE

mmS of AMTiCiPA TiOM

The WiU Fights Back! .X<-'Kr£^

Oh^ the windy the wind is blowing^

through the graves the wind is blowing^

freedom soon will come;

then we^ll come from the shadows.

-Leonard Cohen, The Partisan

Global weather patterns are becoming far more extreme, destructive,
and unpredictable (characteristics we cherish in resistance to the
machine) and civilization is revealing its inherent weaknesses and
limitations. The deserts are flooding, forests are burning, the ground
shaking, and oceans rising. And as the skies rage, the once-thought
perfectly engineered fortresses are being penetrated and destroyed.
And all over the planet, people's comfort levels - and even survivability

- is being put into question. Forcing them to rethink this artificial set-up
we call civilization. Is this the result of global warming? Or the
manifestation of end-time prophecies? Could it be the collective shriek
of the earth to this nightmare? Can it be the result of the chaotic rhythms
of life responding 'naturally' to the conditions they encounter and whose
combined force is thus rendered unstoppable?

Whatever the scientific, religious, mystical, orwild reasons offered,
something significant is happening here. This time it is not just the
barbarians at the gate, but a collective force that cannot be reckoned
with. At best and only temporarily, blindly and more frequently
frantically buttressed from. No matter how hard we try to control
it, the 'earth' holds sway.

As we welcome back this section to Green Anarchy, we acknowledge

- some empathizing with - the pain and death which accompanies
natural disasters/reclamations/acts of revenge (depending on your
perspective). But we also place and understand it within the context
of a system that inflicts brutal devastation every single fucking day it
trudges on.

We're reporting what we see going on; this doesn't mean we're
cheering it on (although some of us have no problems shaking our
pom-poms for team Earth). What the hell are we going to do to stop
it, even if we wanted to do? Recycle harder, pray more fervently,
institute a better political system? How about realistically and critically

July 23, Tokyo, Japan:
Waiting for the "Big One"

An earthquake registering 5.7 on
the Richter scale shook Tokyo and
the vicinity injuring five people,
swaying buildings in the heart of the
capital, and disrupting commerce.
The quake came just hours after
thousands of volunteers and rescue
workers took part in one of Japan's
largest-ever tsunami drills, anxious
to prevent a repeat of the devastation
seen in last year's Indian Ocean ca-
tastrophe.

The injured were at a shopping
center in Saitama. Train platforms
were swarmed by passengers,
many of them on their way home
from Tokyo Disneyland in Chiba.

Television footage showed a
three-meter tall steel tower fall onto
the roof of a house, but nobody was
injured. The tremor is said to have
caused at least two minor fires.
Narita airport, the main international
gateway to Japan, closed its runways,
and the Shinkansen bullet train,

motiTinnliton oiihimoifo onri nthoi'

train services remained halted.
The earthquake's epicenter was in
the Boso peninsula of Chiba pre-
fecture just outside of the capital at
a depth of 90 kilometres under-
ground. There was no tsunami
threat. This time. Japan is home to
20 percent of the world's major
earthquakes and is always bracing
for the dreaded "Big One" predicted
to hit "sometime".

July 25-30, Mumbai, India:
A Monsoon Holiday

.^°'l?L!^.*^?ll^^^"l^*?. .^IL^^J^.^..'" ^°'^.^**^L^9 ."^.^^^.T^?!^^ tSeru^nVTc^dente^at t^^^

we had ever imagined or can prepare for...

rainfall leaving houses in up to two
meters of water. In other areas,
flood waters rose to a height of 15
feet. The scientific reason given for
the devastating localized rain was
that the strong vertical currents
usually holding water in tall clouds
were, for reasons still unknown,
weakened and the suspended water
came down all of a sudden. The city
region received 73mm of rain in a
single period, the suburbs 94mm.
Geologists blame the reclamation
of the natural streams, which used
to provide natural drainage for the
floods. Another reason given was
the encroachment of slums over the
storm water drains and the main
river in Mumbai.

The unparalleled flooding stopped
all normal activities in Mumbai, as
at least one-third of the surface area
of the city was flooded, virtually
cutting-off the metropolis from other
parts of India. For days, telecommu-
nication systems shut down, airports
closed (with over 700 flights either
canceled or delayed for several
days), public transport halted, and
hundreds of thousands of people
were marooned at different points
in the city. 37,000 rickshaws and
4.000 taxis were ruined. 52 local

trams and 900 public buses dam-
aged, and 10,000 trucks and tempos
grounded.

Most banks, including the largest
bank of India, stopped functioning at
all the centers of Mumbai. ATM trans-
actions also could not be carried out
in other parts of India due to failure
of the connectivity with their central
systems located in Mumbai. As most
of the trading is done via the Internet,
terminals of the brokerage houses
across the country remained largely
inoperative. An unprecedented 5
million mobile and 2.3 million

four hours. The financial cost of

^^^ -

■^^

GREEN ANARCH¥-#25^

Page"^^

with the stoppage of entire commer-
cial, trading, and industrial activity
maintained for days. Preliminary
indications are that floods caused
a direct loss of about $1 00 million.
The over 1 000 deaths were caused
by a variety of conditions: stampedes
that followed false rumors, suffoca-
tion in cars after water levels rose too
rapidly to allow escape, electrocution,
crushing by collapsed walls, land-
slides, and of course many drowned.

New Orleans, LA:
After the Levy Breaks

Those too poor to relocate in the face

the area turned into a toxic waste
disastRr thR nnvRrnnr ordRrRd thR

National Guard to evacuate survivors
as floodwaters continued to rise. The
Guard was short-handed with most

food and water from closed down
stores, and some used the opportunity

long been teetering on (like most of
civilization) for quite some time.

Response to the New Orleans
disaster has been mostly predict-
able. Those invested in the system cry
for a day and then go on rationalizing
what went wrong and how they will
prevail tomorrow (i.e. rebuilding
New Orleans into a post-modern
playland like Las Vegas). Leftists
decry that the system should have
taken better care of its citizens to pre-
vent such a tragedy, they should
have responded better after the fact,
and technological advances will save
us. And too many anarchists filed into

Then it escalated to this kind of mass the red and black Salvation Army
chaos where people are taking elec- alongside thousands of other

Looters cleared out the entire fire-
arms section of a WalMart and in a
separate instance both a looter and
a pig were wounded in a shootout.
But looters weren't the only people
trying to gain something out of this
disaster. Business in other neigh-
boring areas is booming with the
dollars of the hurricane's refugees.
The economy as a whole, however,
is expected to suffer.

"Once we get the 3,000 National
Guardsmen here, we're locking this
place down," Mayor Ray Nagin said.
"It's really difficult because my
opinion of the looting is it started with

The Warrior Wind

by Ralph Chaplin

Uom An Anthology of
Revolutionary Poetry

Once more the wind leaps from the

sullen land

With his old battle-cry.

A tree bends darkly where the wall

looms high;

Its tortured branches, like a grisly hand,

Clutch at the sky.

Gray towers rise from the gloom and

underneath-

Black-barred and string-

away with trunkloads of beer. Thieves fundraisers and transporting sup-
commandeered a forklift and used it plies to Louisiana and Mississippi.

garbage cans with clothing and

street on bits of plywood and msu-
lation as National Guard lumbered
by. At a Walgreen's drug store in
the French Quarter, people were

chips and diapers. One man, who

was salvaging things from his

Mike Franklin stood on the trol-
ley tracks and watched the spectacle
unfold. "To be honest with you,
people who are oppressed all their

back at society," he said.

crowd stormed the store, carrying out a city under sea-level, much less

5U IllUbll IM\ , . ^

dropped from their arms as they ran. There is little discussion about

The street was littered with packages mutual aid or ways to free ourselves

of ramen noodles and other items. The from civilization's dependencies

looters while city officials themselves the ail-too familiar conventional and

from a looted Office Depot. During a
state of emergency, authorities have
broad powers to take private supplies
and buildings for their use.

hasn't even started to hit the fan yet.

Livermore, CA:

gangs of armed men moving around

Street fired at cops stranded on the

I uui ui a iiuici. nuuiuiiiicd aaiu a bup

was shot in the head and a looter was
wounded in a shootout. This is just
skimming the surface of what went

nn in thR nih/ knnwn fnr its rlRn;irlRnnR

and nonchalance, but Katrina may

acre grassfire that broke out near Site

facility. There were no injuries, and

1952, Lawrence Livermore National
Laboratory has a mission to "ensure
national security and to apply science
and technology to the important

Security Administration.

ancient wrong;

through his teeth
A battle song.

At bars and bolts and keys,

And curses hurled at long-forgotten kings
Beyond dim seas.

Men could not chain.

wild wind,

brother to my wrath and pain.

Like you, within a restless heart, I hold

A hurricane.

the past.

Knows all that are;

And in due time will strew the dust afar.

And, singing, he will shout their doom

at last

To a laughing star.

cleansing warrior wind, stronger

than death.

Wiser than he may know;

them low.

mighty breath-

Blow, wind, blow, blow!

m^^:^ y*^

. -^

'^As we go to print:-hurricahgs, earihquakeii fires, and
-^\mttf9 hitcivdized encajjipggngTh record force- ■ ■

'age 23

FALL'/WDJ^ER ♦05-*06 ISSUE

've had an interesting proposition set before me, something that
I've been avoiding clearly looking at for a while. How would I delineate
a connection between the philosophy of the famous 19* century
German individualist anarchist writer Max S timer and the general
"green" or anti-civilization approach to anarchy? I've been daunted
by this question, for one, because Stirner is simply so old - a dead
European intellectual of days gone by - and anti-civilization anarchy in
it's current expression, in my opinion, is quite cutting-edge. For another,
Stirner is quite individual-oriented, some may even say "narcissistic",
while green anarchist analyses address all of world history, the global
eco-sphere, and all aspects of life. And finally, I've seen a lot of different
people love Max Stirner, from Platformists to Libertarians to green
anarchists - and all of them strike me as intense and weird individuals,
and I'm not quite sure that I would want to attract their attention.

Nonetheless, I must confess - 1 love Max Stirner. I always have, as
long as I've known of the guy. Then I realize - 1 don't really like Stirner
as a person, or even as a writer. He was a German girls' school teacher
who hung out with snotty intellectuals like Karl Marx and Friedrich
Engels and he was married to a wife who admitted to never loving nor
respecting him. His writing often went off on unnecessary rants about
European history or some other philosopher guy, and he frequently
informed his readers about how bad-ass he was because of how free and
uncompromising he supposedly was. This is not why I love Max Stirner.

I love Stirner because of what I personally get out 6>/his writings or
ideas attributed to him. I would sum this up as - you experience your
life as you, not as anyone or anything else. As far as you know, this is
the only life that you've got. Therefore, you should make sure that all of
the relationships and ideas that you come across actively help you to live

GREEN ANARCHY #21 Page

your life in a way that is free, fulfilling and enjoyable to you in the
here-and-now. And fuck anyone or anything that gets in your way.

A lot of modem-day commercialized self-help shit vaguely has this
same message, so aside from being the original quotable self-help gum,
Stirner had some integral, unique iconoclastic components to this
philosophy on life. Stimer took an anarchist approach by saying that all
forms of govemment, capitalism, and authority destroys people, thereby
eliminating the possibility of achieving this self-supporting aim in life.
Stimer also had an amoralist angle by holding that the concepts of good/
bad, right/wrong, duty and obligation cloud one's vision away from
this self-chosen focus. He came from an individualist direction by
believing that conceptually placing society, the collective and/or the
grow^first deters from valuing one's own life as primary. And he took
an existentialist stance by saying that concepts, belief systems, and ideas
have no inherent meaning in and of themselves - that you put the
meaning into them yourself, and then act accordingly. When you put
this all together you then have a direct line of sight straight to yourself
- what are you doing here and why are you doing it? Stirner pointed out
how chances are that in any given situation you're not even trying to
take care of yourself - you've in effect lost yourself in the process.

Stimer helped me to take my anarchist beliefs and outlooks personally.
He helped me to clearly situate myself in the midst of all this bullshit
society that surrounds me. Government and capitalism directly screws
me over, right here and right now, so if I want to personally live a
free, fulfilling, and enjoyable life, then it's all got to go.

More striking for me was how Stirner helped to expose the ghost- like
nature of all these different ideas of morality, obligation, family,
property, government, and society itself - how so often I view these
things as being tangible entities in and of themselves (as opposed to
being just concepts in my head) and as a result I see them as making
demands and threats upon me. Stirner reminded me that it is people
and the physical world that hurts or obstmcts me, that all thoughts and
relations to that are based on ideas inside my head, so why not choose
to think and act differently, in a way that helps mel

One concern that comes up around Stirner 's approach, particularly
when considering it in conjunction with green anarchy, is that it can be
used as an excuse for consumption, gluttony, and over-indulgence. To
this, I can only say that I believe that there is a certain joy and fulfilhnent
that occurs in human experience that is more profound and far-reaching
when health and balance is reached than when consumption and
over-indulgence is engaged in. I believe that because one's body is a
natural organism, we can trust an inner felt- sense (as opposed to whim
and habit) to guide us in finding our own personal health and balance,
and that we can trust to make our decisions based on that.

This is all great so far, but the tricky part comes when trying to
apply Stirner 's ideas to establishing mutually- supportive relationships
with other people and non-human life. Stirner had a suspicion that
relationships of mutual support and respect with other people were
indeed possible, but he really did not know how to do it.* His
relationship with his wife is an example of that. And as far as
non-human life goes, Stirner was more a "dominate nature, make it
serve you" kind of guy - not exactly eco-conscious.

This is where I think that it is important to take Stirner 's ideas and
"run wild", so to speak. I see this as best being done by first keeping
in mind some basic principles of human social dynamics - if you
disregard or screw over other people, then they are less likely to keep
your interests in mind. Therefore if you want social relationships that
help you, you need to keep in mind and help out others, too. Mutual
respect and support, voluntary cooperation; aka - anarchy.

Next, if you want people to help you out in a thorough and personal
way, then you need to really know each other and trust each other.
After a certain number of people, the personally-knowing quality
begins to diminish, and hence the ease and depth of mutual trust goes
as well. This puts a cap on the number of people that a group can have
while still maintaining this kind of integrity. Therefore it becomes
desirable to personally choose to organize in small-scale groups based
on trust and affinity - "tribes".

24

If you want to live for yourself, to respect your own enjoyment,
satisfaction, and freedom in life, and if you want to include the often
overlooked realms of the sensual and the spiritual, all aspects of life
as you experience it - chances are that you wouldn't be choosing to
work in factories, till the fields, sit in traffic, go to war, wait in lines,
numb yourself to the incessant grating background noise of industrial
society, wade through continually-growing piles of trash, or other trade-
mark features of Civilized life. When living your life in this different
way, work itself clearly becomes seen as an undesirable choice.

Domestication, an essential pillar of Civilization, is clearly at odds
with Stirner's philosophical approach to living. Domestication
requires displacement from yourself and that which naturally
supports you. Stirner's approach is that of finding yourself and
consciously putting yourself in alignment with that which effectively
supports you. How can you tacitly accept programming and training
from outside of yourself when your whole chosen basis for living is
to clearly find and carry out your own standards, assumptions and
actions to best support yourself!

Living with others who also choose to live their lives in this way,
and respecting and supporting eachother in this, then, establishes a
social norm which is inherently antithetical to the driving force of
agricultural and industrial society, ergo. Civilization itself. This social
norm could spread as a generalized mode of interaction among people,
or it could serve as a foundation from which to attack Civilization or
defend against its encroachments. Either way, this way of relating
socially and living your life is inherently fulfilling and supportive of
yourself, therefore it is of value. Stirner's philosophy then becomes
antagonistic to Civilization.

Living an uncivilized, undomesticated life consciously chosen and
meaningful for myself within a context of a small group of known
and trusted people engaged in mutually supportive and respectful
relationships towards this end - this is Stirnerite green anarchy. The
thought of this as an applied practice in my life sends chills up my
spine. The thought of this generalized to the rest of humanity - no
Civilization at all - is simply exhilarating. That crazy dead German
loner wingnut didn't know what he was getting into.

"^Stirner called his vague notions of anarchistic social relationships "unions of egoists" ,
and his ideas on this became a foundation for what was later fleshed out in
insurrectionary and post-left anarchist models for decentralized self-organizing groups.

Recommended Reading:

For more information on our boy Max, you can check out Stimer's most
well-known and influential book "The Ego and Its Own" currently in print
from Cambridge University Press and the anarchist publisher, Rebel Press.

Other writings by and about Max Stirner can be found online at:
http://www.nonserviam.com/

And for a true story of some Stirnerite anarchists who took his philosophy
to a whole new level, I recommend you check out "The Bonnot Gang" by
Richard Parry, also published by Rebel Press.

As our regular readers know, the Garden of Peculiarities is a poetic
anti-civilization collection of 47 vignettes originally written in
Spanish by Jesus Sepulveda. Over the past few years Green Anarchy
has regularly printed one fragment per issue. We are happy to
announce that this provocative book will finally be published in
English and released this fall as a 108-page title from Feral House.
We hope to carry it soon, but in the meantime, you can order it for
$12 from the publisher.

POM^QQlO.LOyHCmUflQOO^q

Fragment 6 ^^ J^^^^ Sepulveda

The individual tends to see liim or lierself as an individual subject. This is
to say, as an indivisible being, unique and monolithic. This vision has
generated a false consciousness of the being that justifies pragmatic
individualism as much as the Cartesian disembodiment of the self: "Cogito
ergo sum," mind over body, the virtual world, personal space, etc. The
institutional propaganda of school and the authoritarianism of the expert
scientific voice have impelled civilized populations to internalize the
notion of the monolithic subject whose incorporeal identity reifies itself
into an expansive ego, thus reproducing the instrumental logic of
colonizing western thought. The expansive "I" turns itself into a unique
and indivisible individual, thus negating its own multiplicity, plurality and
flexibility, all that constitutes its own peculiarity. Thus, while the
monolithic identity negates multiplicity, disembodiment rejects reality.
So, the indivisible identity reifies itself through the disembodied
consciousness of the "I." And this consciousness is nurtured and forms
itself through the standardizing mechanizations of taxonomic knowledge.
The individual is not a being apart from its totality, nor is it fragmented
between body and consciousness. The individual is a part of its totality,
and its body interacts with reality. Denying this is justifying alienation.
To feel the wind, for example, that crosses our pores when we stop at
night to look at the stars, is sufficient proof that this totality exists. To
believe the opposite is to be sadly alienated.

Poetry and art prevent the standardization of peculiarity. Artistic
language suggests, instead of describing comprehensively, the immediate
presence of being. Art and poetry dismantle the reduction driven by
intellectual control, allowing its practitioners to become a part of totality.
This transformation is called authenticity or one's own voice, that is,
the genuine that exists in everyone. This authenticity is nothing more
than the peculiarity of every being: that which opposes standardization
expressed by — among other things — the reification of the "I." To think,
for example, that one is an image projected in a mirror, or to believe in
the formal and pictorial combination of a portrait, or in a mechanically
reproduced image — photography, video or film — represents an alienating
distance between the reality of a being and the reifying Cartesian
consciousness to which the civilized world submits. Images as mediating
ideological constructs of human relationships constitute what Guy
Debord early on called "The society of the spectacle." Since then, the
world has conglomerated like a swarm of bees around panoptical centers
of domestication: television, Hollywood, the cult of celebrity. This is without
even taking into consideration surveillance and control. Images massively
lead individuals to see themselves as individual subjects, that is, as
indivisible beings, unique and monolithic, thus ignoring their flexibility,
plurality and mulitiplicity. This final trilogy is the stuff of which the innate
peculiarity of the self is made.

Page 25

FALL/WINTER ^05-^06 ISSUE

Bolivia and the luiaization of South America

A year or so ago, as I was

having a conversation with a
Bolivian friend about the
U.S. culture and the modern
industrial complex, he pointed
out to me with surprise that
there were people who believed
that stones were not alive. He
mentioned this as an example
of alienation — because he
knew that everything from
this planet is a living creature,
even a stone. And knowing
that was not a big deal for
him; on the contrary, it was
just common sense.

The amazement produced
by the realization that there
are some people who don't
see that stones are alive is a
clear example of the crash
between two cosmovisions.
As Carolyn Merchant stated
in the early 80 's, European rationalism and
Western science put nature to death in order
to make supremacist ideology a prevailing one
under the promise of progress (The Death of
Nature, 1983). "Animism" was the name
given to the non-Westem, holistic, down-to-earth
perspectives that view the earth as a living
organism. The turmoil experienced in Latin
America in the last decade is the overlap of
these two contemporary Weltanschauung [s]
interacting openly. First World capitalist-
globalizers. Second World industrialist-
Communists, and Third World developers are
becoming unified — in spite of their own
agendas — in their war against the Fourth
World, which doesn't aim to clear-cut the
ancestral trees, dam the rivers, poison the earth,
enslave its people or sell out for cash. Stones
are alive and there are spirits inhabiting them —
people heat stones in sweat lodges because
they represent the ancestors that come to us
with answers. Then, we pledge to them, we
get reconnected, and we get healed. There is
no equivalent practice in the Western rationale.
For the West, this is superstition.

Following George Manuel, Ward Churchill
uses the notion of the Fourth World to refer to
the indigenous nations, whose territories
allow the existence of the industrialized First
and Second Worlds and the industrializing
Third World ("The New Face of Liberation",
2004). Churchill states that in any territory
where there is a nation- state there is a Fourth
World suppressed by the masters and the

GREEN ANARCHY #21

industrial chimeras. Thus, any Fourth World
liberation implies dismantling the state structure
and its military territorialization. Indigenous
liberation can sometimes be in opposition to
the Third World liberationists — often centered
on progressive-Socialist agendas with a
preferential emphasis on the role of the state.

Walking through the Witches Market in La
Paz — a day after the road barricades were
cleared on January of this year — I realized how
deep the Western view has been innoculated
in my mind. I couldn't really understand the
meaning of the various amulets and magical
objects that people were offering in that peculiar
market. I realized that my perception of reality
has been modified and trained according to one
model of interpretation, which standardizes the
notion of the world in order to impose on us a
set for socialization, in which the Hegelian
master- slave dialectic is still in power. This is
the logic of control, the realm of La Politique.
In the Andean world, everything is alive.
The anima of living things is expressed in an
uncanny and symbolic form to be interpreted.
This symbolic world does not exist to serve a
privileged caste but to clarify the meaning of
life in the living web of the universe. The sun,
the sky, the stars, the mountains, the clouds,
all the elements of nature are symbols to be
deciphered in the course of one's life. The
planet is a natural garden — simultaneously
wild and affected by our existence — where we
grow and recover consciousness, while the

social-petro-industrial urban
complex is the scenario
where we become absolutely
lost persecula seculorum.

John Zerzan suggests,
based on archaeological
evidence, that there is a link
between "ritual and the
emergence of organized
warfare" ("On the Origins
of War":2005). Symbolic
culture derives from ritual,
which apparently appeared
in the Upper Paleolithic.
Civilization, hierarchical
division of labor and domes-
tication appeared later on,
around 10,000 years ago
approximately, during the
Neolithic. From that point
on the "imperialism of the
symbolic" has reached all
human spheres of social life.
Organized warfare epitomizes civilization
and its practice of standardization However,
humans lived feral but with a symbolic
dimension at least for 40,000 years. The oldest
cave-paintings documented by anthropologists
are dated from the Upper Paleohthic in Australia,
circa 50,000 years ago.

The invasive symbolic thought of the West
is based on the Logos, which shapes instru-
mental reason and is very different from the
symbolism of Australian aboriginals and
native peoples from other parts of the world.
Shamans walk about the Amazon in tune with
the jungle to find the right mushroom or
liana or plant to treat a specific disease or
for other purposes. The Mapuche Machi uses
floripondio (brugmansia sanguinea) to induce
dreams and visions in order to cure people.
Dreams and visions are interpreted through
symbolism. Amazonian peoples have a
tradition of foraging. The Mapuche were
hunters and nomads. They crossed the Andes
from Argentina to Chile, and mixed with the
horticulturists and fishers who had already
been living in the region.
According to U.S. ArcheologistTom Dillehay,
and Chilean Geologist Mario Pino, the oldest
human settlement on the continent was in
Monte Verde II in the South of Chile. In 1976
they found medicinal plants, stones and
artifacts in a location 35 kilometers — 21
miles approximately — southwest of Puerto
Montt, which are dated from 33,500 years
ago. Although this discovery challenges the

Page 26

current theories about the continental
population, it was confirmed in 1998 by the
U.S. Society for the Progress of Science based
in Philadelphia.

Later on, one hundred years before the
arrival of Pizarro and the conquistadors, the Incas
used slaves and domesticated llamas and
alpacas — vicurias are still wild — to create
their empire, which ended with the arrival
of Europeans. Colonization and conquest
imposed the Spanish empire in the Americas,
initiating an early process of globalization.

Humans will either go extinct or will survive
living according to the cycles of the earth. The
symbol of summer is the harvest and the symbol
of winter is hibernation and fire making. In the
Andean cosmogony, symbols are not represen-
tations of reality that mediate direct experience
but signs that allow the reading of the will of
nature. More than a representation, the symbol
is an interpretation of the force of life, which
requires being in tune with nature itself and all
the elements. For Andean symbolism, profit,
efficiency, progress and acceleration are
vacuum concepts. In this world, life is about
something else. If you cannot hear the murmur
of stones there is no way you can communicate
with this secret world. Andean people were
forced to speak Spanish, but they still speak their
mother tongues (Aymara and Quechua,
primarily). Understanding this vision is not a
matter of learning the language and the culture,
but to un-westernize and un-modernize
yourself, producing a switch in the brain
cortex and the personal mindset.

As UO professor and author Rob Proudfoot
put it in an informal conversation with a
graduate student, it is impossible to fit your
sandal on the foot of an elephant. Circular
perception of time of native cultures has no
intersecting point with the linear perception
of Western civilization. Both perceptions can
coexist on different levels. When they touch
each other there is
conflict, and a lot of
people usually get
killed. That is what is
going on in Bolivia.

According to Western
standards, Bolivia is
one of the poorest coun-
tries in Latin America.
There is no govern-
mental stability and the
political interregnum is
increasing. As in many
other places in Latin
America, modernity
never took off.

Chilean Professor J. points out that the
Bolivian political impasse is the consequence
of conflicts of political power ("Bolivia:
cronica de la revolucion que no viene" and
"Bolivia: el fin de la alternativa reforma o

revolucion" in www.pieldeleopardo.com). The
sandal of political solutions is being enforced
in the altiplano reality through the insurrection-
ist strategy of the main Bolivian Workers
Union (COB), and the electoral strategy of the
Trotskyist organization Movement Toward
Socialism (MAS). Since the Bolivian people
overthrew two presidents in two years
(Gonzalo Sanchez de Losada in October 2003,
and Carlos Mesa in June 2005), the Bolivian
institutionality has been in crisis. The US man
to carry out the Empire business is the
neoliberal Jorge Tuto Quiroga — whose tactic
to control the country would be repression.
Sanchez de Losada tried the same tactic and it
did not work. People were killed but water
wasn't privatized. Mesa was more decent. He
didn't repress. In addition, balkanization is
taking place in the country and the reactionary
region of Santa Cruz is trying to get independence
from the nation-state. Bolivia has water and gas,
and multinational corporations cannot afford to
lose control in the area. Strategically, a couple
of months ago, U.S. marines opened a new
military base in Paraguay — another landlocked
country, that borders Bolivia. However, coca
farmers, local assemblies of various indigenous
groups from El Alto and other sites, and
campesinos keep fighting for autonomy
and local power in the communities.

These spontaneous and organic mobilizations
have empowered the Bolivian people who
fearlessly challenge any authority and feel
proud of their indigenousness. To save the
nation-state, the Chief of the Justice Supreme
Court, Eduardo Rodriguez, was appointed as
an interim president. But the conflict does not
go away. Solares, the leader of the Bolivian
Workers Union, proposed the centralization of
the conflict through UN support and Brazilian
and Argentine assistance. Congressman and
Trotskyist leader of MAS, Evo Morales, is urging
an election in order to institutionalize the crisis.
Meanwhile, the temporary autonomous zones —

to quote Hakim Bey — are becoming stronger,
more rooted and more permanent. This situ-
ation is certainly working in favor of local
autonomy, liberating the imagination of
people from the Eurocentric Logos and rein-
forcing a non- Westem indigenous biorhy thm.

Page 27

The Bolivian movement for autonomy goes
beyond institutional solutions and hierarchical
and vertical decisions. It is setting a precedent
for the liberation of the Fourth World, and is
spreading rapidly. Amazonian people from the
areas of Sucumbios and Orellana in Ecuador
have been protesting the militarization of the
region, chemical fumigation, the Plan Colombia
and the violence imported into their
bioregion. This month (August 2005) the
Mapuche people initiated a cavalcade from
Temuco to Santiago in an attempt to be
recognized as a nation and achieve national
representation. People from Chiapas have
been supporting and keeping alive the
Zapatista Caracoles centers as a form of
independence and self-government.

When the indigenous nations take the
initiative and force the crash between their
CO smo visions and the modern- standardized-
Western Logos, the whole institutional
structure based on the nation-state trembles.
Probably, what the elite will pursue in Bolivia
will be to reaffirm the institutions and save
the nation-state. Social-Democrats, leftists
and Socialist governments are taking office
all along South America in order to serve as
a social cushion and give an apparent face of
stability to their countries, so the elite can
keep its control and continue neoliberal
business as usual: Lagos in Chile, Lula in
Brazil, Kirchner in Argentina, Tabare
Vasquez in Uruguay, Palacio in Ecuador,
and — to a certain extent — Chavez in Venezuela.
Last month, experts from the Lula admin-
istration met with Evo Morales. Apparently,
the agenda for the new government has been
laid out. What used to be a desire of the
people to elect leftist governments during
the period of the military regimes seems now
to be a tactic from the neoliberals to Marxist-
Socialists to stop the increasing pressure of
the indigenous nations. Endurance of and
resistance against the European — and now
American — penetration
have been taking place
for more than 500 hundred
years. Anti- Columbus day
is rising all over the conti-
nent. The Maya predicted
the end of the Fifth Sun
by 2012, which could
coincide with visible and
everyday-life ecological
disasters and the dramatic
— if not total — reduction
of the industrial energy
supply. Nobody knows
what the end of the
Fifth Sun might mean,
except for stones, which are murmuring
in a symbolic language that we need to
learn to hear.

Eugene, August 2005.
FALL/WINTER ^05-^06 ISSUE

HI© Longer Invisible!

Early May: Free Trade and
Resistance in Guatemala

Glamis Gold, a mining company
incorporated in Canada with head-
quarters in Reno, Nevada, was given
a $45 million loan from the World
Bank to construct and operate a gold
and silver mine in San Marcos,
Guatemala, in the country's western
highlands. Two of the towns directly
affected by the project are San
Miguel Ixtahuacan, and Sipacapa,
whose populations are 98 percent
and 77 percent indigenous.

Local community members said
people were asked to sign their
names to receive lunch at Glamis
presentations. They now suspect that
Glamis used the lunch lists to claim
they 'consulted' people in order for
the company and financier, the World
Bank, to say there is popular support.

The mining project will bring
long-term social and environmental
destruction, consuming vast amounts
of water, which could make water
used for irrigation of farmland
scarce. Glamis is not required to pay
for the use of water. Any water that
is left available for local communities
to use for farming and livestock and
the immediate ecosystem can also
be expected to be contaminated
by cyanide, which is used for the
extraction of gold, and other harmful
chemicals and debris associated with
open-pit mining.

Despite the atmosphere of intimida-
tion, local opposition to the mining
project has not only sustained itself
but continues to grow.

GREEN ANARCHY #21

Indigenous and Campesino Resistance

"^ i ' ^ "We've got nowhere else to go-

Our life exists with our land-

It is our foundation. It is our past,

present, and future."

-Kevin Buzzacott, Arabunna Elder

May 9, Dominican Republic:

Police Scum Shot

During General Strike!

More than 20 people, including a
number of grassroots agitators, were
arrested in the northern Dominican
Republic city of Salcedo on the eve of
a 48-hour general strike scheduled for
May 1 and 11 to demand attention to
local needs. Homemade explosives
went off in several neighborhoods, and
police and army patrols took over the
city. Unidentified assailants fired at a
group of police agents who were
patrolling Salcedo in a pickup truck.
Police sergeant Alberto Ramirez
Morales was fatally shot in the chest
and the city's police commander, Lt.
Col. Eugenic Sanchez Salcedo, was
wounded in the hand. National police
chief Manuel de Jesus Perez Sanchez
responded by sending an additional
brigade of 1 50 agents to patrol the city.
Carlos Cepeda, governor of Salcedo
province, blamed the shooting on
the Broad Front of Popular Struggle
(FALPO), one of the grassroots

May 8, Bolivia:

Squatters Take Hostages In

Retaliation For Attack

A group of armed assailants hired
by local landowners, accompanied by
Ayoreo indigenous people they had
contracted as thugs, attacked the
Pueblos Unidos (United Peoples)
rural squatter encampment on the
Los Yuquises estate in the eastern
Bolivian department of Santa Cruz.
According to Bolivia's Movement of
Landless Rural Workers (MST) and
the Unity Pact, an eastern region
coalition of indigenous, campesino

and grassroots groups, at least
three squatters were disappeared in
the attack and a number of people
were beaten. Two people were
wounded, one squatter and one
assailant. The assailants also
burned rice and pineapple crops and
several homes.

MST members responded by taking
60 assailants hostage. On May 12,
the squatters agreed to release the
hostages after the government
promised to prioritize making a
determination on ownership of the
Los Yuquises estate, and distributed
land to MST members. The assailants
said they were hired to harvest rice
for 50 bolivianos ($6.18) a day, but
when they arrived to work they were
given weapons and told to violently
evict the squatters. Local residents
said landowners send recruiters to
impoverished neighborhoods on the
outskirts of the city of Santa Cruz
to hire members for their "shock
troops."

Page 28

groups which called the strike. On
May 10, the first day of the strike,
businesses and schools in Salcedo
were closed and the streets were
virtually empty of traffic. An El
Diario-La Prensa correspondent
reported that city streets were first
blocked by burning tires, then
m i I itarized , and that the access roads
linking Salcedo to the rest of the
country were closed.

May 12, Bolivia:

Car Bomb Cancels Summit

During Gas Uprising

A car bomb exploded outside the
Bolivian headquarters of the Brazilian
national oil company, Petrobras.
The company is a major player in
the export of Bolivian gas and oil.
No one was injured but the explosion
clearly indicates that the
rebellion against foreign
control of the nation's gas
and oil reserves has taken
aviolentnewturn. A pre-
viously unknown group
calling itself the "Patriotic
Block" claimed responsi-
bility forthe bombing and
warned that other attacks
could follow.
President Carlos Mesa's
plans for a national summit
to try to find a peaceful
solution to the gas battle
fell apart the next day as
Mesa announced that
the meeting had been
cancelled until some un-
specified future date.

May 17, Brazil:

MST March Reaches

Capital City of Brasilia

Some 12,000 members
and supporters of the
Movement of Landless
Rural Workers (MST) dem-
onstrated in the Brazilian
capital after carrying out
a two-week, 200-kilometer
march to demand the
acceleration of agrarian reform. The
march left on May 2 from the city of
Goiania, capital of Goias state. While
MST leaders held a three-hour
meeting with leftist President Luiz
Inacio Lula da Silva on May 17, the
marchers rallied outside the U.S.
embassy and the Finance Ministry
before heading to the Brazilian
Congress. The march was joined by
thousands more supporters in
Brasilia; Agenda Brasil gave a
crowd estimate of 30,000.

In Porto Alegre, military police
blocked some 400 MST members
from occupying the federal building;

the resulting clash left three agents
and four MST members injured.
The protests culminated a month
of activities nationwide com-
memorating the April 17, 1996
massacre of 19 landless rural
workers by Military Police (PM)
agents on a road at Eldorado dos
Carajas in Para state. The marchers
in Brasilia dumped garbage in front
of the U.S. embassy as a MST
spokesperson explained: "We are
here to return the garbage of compe-
tition, the garbage of arrogance...
the garbage of domination, the
garbage of war." The marchers
demanded that "the White House
get its feet out of Iraq, Cuba,
Venezuela and Haiti," and that Israel
withdraw from the Occupied
Territories of Palestine.

"Whose voice was first sounded on this land? The
voice of the red people who had but bows and
arrows... What has been done in my country I did
not want, did not ask for it; white people going through
my country... When the white man comes in my
country he leaves a trail of blood behind him. . ."

-Mahpiua Luta (Red Cloud) of the Oglala Sioux

When the march reached the
Congress, a contingent of riot police
attacked marchers with clubs; the
marchers responded by throwing
bottles and sticks at the agents. A
total of 32 demonstrators and 18
pig agents were injured. There are
some 4.6 million landless people
in Brazil, while 46 percent of the
country's cultivable land is concen-
trated in the hands of less than 1
percent of the population. During
this year's "Red April" campaign
of land occupations, the MST led
nine occupations in Bahia.

Late May, Dominican Republic:
Bring Back The Butterflies!

Students and teachers marched on
May 18 and 19 in San Francisco de
Macoris, the capital of Duarte province
in the Dominican Republic. The march-
ers were demanding punishment for
the police agents who wounded
seven high school students with
bullets on May 16.
The students were
demonstrating to
demand improve-
ments to the Manuel
Maria Castillo high
school when police
opened fire.
On May 19, police
agents broke up a
march by teachers
and students and
kept them from
reaching the Castillo
high school. Later a
firefight between
police and hooded
armed individuals
left a lieutenant
colonel and a soldier
with bullet wounds.
Soldiers were sent
in to militarize the
city, and troops from
the "hunters' bat-
talion" based in
Constanza, accom-
panied by police
"black helmets,"
fired at hooded
youths who were
throwing stones.

May 26, Brazil: Amazon Loggers
Clash With Lost Tribe

A Brazilian Indian tribe armed with
bows and arrows and unseen for
years has been spotted in a remote
Amazon region where clashes
with illegal loggers are threatening
its existence. The tiny Jururei tribe
numbers only eight to ten members,
and is the second "uncontacted"
group to be threatened by loggers
in the month of May, after a judge
approved cutting in an area of the
jungle called Rio Pardo.

Accelerating rainforest destruction
threatens the tribes. Deforestation in
2003-04 totaled 10,088 square miles,
the most in nearly a decade. Indian
rights activists are alarmed. A powerful
lobby of cattle ranchers and soybean
farmers are fueling deforestation and
threatening Brazil's 700,000 Indians.

In the most recent scuffles, Jururei
Indians set booby traps with spikes,
piercing the foot of one logger. Loggers
are within three miles of Indian camps.
One Jururei shot three arrows at a gov-
ernment helicopter as it flew overhead.

Native ftinerican
!*olitical !*riso(iers:

Byron Shane Chubbuck
#07909051, US Penitentiaiy, PO
Box 26030, Beaumont, TX .
Indigenous rights activist serving
time for robbing banks in order
to acquire funds to support the
Zapatista rebellion in Chiapas.

Eddie Hatcher #0173499,
Marion Correctional Institute,
FOB 2045, Marion, NC 28752.
Longtime Native American free-
dom-fighter being framed for a
murder he did not commit.

Leonard Peltier #89637-132,
USP Lewisburg, 2400 Robert F
Milleo Dr, Lewisburg, PA, 17837.
American Indian Movement
(AIM) activist, serving two Life
sentences, having been framed for
the murder of two FBI agents.

Luis V. Rodriguez #C33000,
PO Box 7500, Crescent City, CA
95532-7500. Apache/Chicano
activist being framed for the
murder of two cops.

Tewahnee Sahme #11 186353,
SRCI, 777 Stanton Blvd, Ontario,
OR 97914. Dedicated Native
rights advocate serving additional
time for a prison insurgency.

David Scalera (Looks
Away) #13405480, TRCI, 82911
Beach Access Rd, Umatilla, OR
97882. Dedicated Native rights
advocate serving additional time
for a prison insurgency.

Page 29

FALL/WINTER '05-*06 ISSUE

Continued Rebellion in Bolivia

The resistance began on May 23

with a number of strikes and dem-
onstrations of over 100,000 people
but swung into full force the next day
when militant demonstrations broke
out in La Paz and an indefinite
general strike was declared in El Alto.
Demonstrators blocked roadways
cutting off the capital from the rest
of the country. The road to the airport
was also blocked and protesters were
threatening to occupy the airport
leading American Airlines to cancel
all flights. Throughout the day, police
clouded the city with tear gas and
injured at least six with rubber bullets.
Almost 40,000 took to the streets
throughoutthe day including 10,000
indigenous peasants. "We cannot
allow the k'aras (the white men) to
tear apart Bolivia" said an indigenous
rebel, coming in from neighbouring
El Alto.

Declaring "Now we are going to
take the Palace of Government"
they marched towards the building,
demanding Mesa's resignation and
the nationalization of the oil industry.
Police stormed the area, shooting
gas grenades and rubber bullets.
Sniper's guns aimed out the windows
of one local building, prompted
angry demonstrators to hurl sticks
of dynamite at the building. Cars
and windows were smashed in the
surrounding area. Miners and coca
growers joined the melee at the Plaza.
Two governmenttanks appeared. The
center of La Paz was shut down by
almost 20,000 of Bolivia's poorest.

By early June protesters were
announcing their approach with the
blast of dynamite. Most are Indian
- Aymara or Quechua. They call
themselves the "original ones." Indian
musicians spur on their fellow
marchers with tunes from traditional
instruments -the banjo-like sound
of the charango, a small guitar
usually made from an armadillo
shell, or the zampona, a reed flute
that seems to echo the wind blowing
across the Andes. Many walked for
seven days from far-flung villages.

GREEN ANARCHY #21

They say they've covered more than
1 00 miles. But just two blocks from
their target - the national congress
building and the presidential palace
- their way is blocked by riot police -
the so-called Special Security Group.
The demonstrators are rallying to a
call for the Bolivian government to
nationalize the country's natural gas
industry and toss out multinational
corporations. But their fight runs
much deeper - it's a fight against the
free-market economic policies and
globalization. This is a battle between
the haves and the have-nots, between
the downtrodden and desperately
poor Indian and mestizo majority
against the political and economic
elites - a fight some analysts say
could be contagious across Latin
America. And as symbolized by the
wooden sticks and dynamite fuses
of demonstrators on one side and the
riot shields and helmets of police on
the other, it is clear this is the frontline
of the fight back.

The ensuing street fights are an
uneven contest. It's a fluid confron-
tation. Clashes erupt in alleys and
around corners and are lost and won
in seconds. Protesters rain down
rocks and stones from slingshots.
Police duck for cover. Then the crack
of more rounds being fired into the
air and fresh volleys of tear gas drive
the mob back. The demonstrators'
most effective weapon is the dynamite
charges the miners bring along. The
police wrest back control of the plaza
and break up into small squads —
some on foot, some on motorcycles.
They foray down side streets like
marauding gangs and disperse
small crowds before they can really
mass again.

A 51 year-old miner from Potosi,
part of the march of miners headed
to the Congress meeting in Sucre, was
shot and killed by government forces.

This was the first death in the three-
week standoff between protesters
and the government and is an ominous
indicator of the rising tensions. The
chilling expression of the rebellious
population is, "a las puertas de la
guerra civil", at the gates of civil war.
There is a popular saying in Bolivia,
Hasta las ultimas consequencias!
Literally translated it means, untiitlie
finai consequences. Politically
translated it means, once the people
have mobilized past a certain point
tiiere is no turning bacl(.

The Incas and Bolivian workers
who are protesting and driving from
power their sell-out "leaders" have a
clear understanding of how the ruling
elite is attacking them. This is very
different from most Americans, who
have been easily tricked by the ruling
parties' sleight-of-hand use of
"wedge" politics, into actually
supporting our own destruction.
What is the difference between an
Inca Indian in Bolivia, and a middle-
class wage-slave in America?

Answer:The Inca Indian knows
where her or his interests lie,
recognizes that the leading political
parties are thieves and agents of
international and domestic corporate
interests out to rob them, and joins
with thousands of like-minded
comrades to take to the streets and
drive the crooks and charlatans from
power, using everything from sticks
to sticks of dynamite. The American,
in contrast, is easily snookered by
politicians who use "wedge issues"
like abortion, gay marriage, defense
against "terror," or posting of the 1
Commandments on public buildings
to get her or him to vote against her
or his own real interests. Americans
are increasingly atomized and con-
nected to each other only through the

mediation of mass electronic enter-
tainment vehicles, which convey the
officiaiyersm of reality. They travel
to and from their places of work in
isolated automobiles, from inside
which they view other vehicles and
their drivers primarily as obstacles
and rivals whose only significance to
them is that they interfere with their
ability to get to their destination. At
work, they operate in neo-feudal set-
tings that discourage open discourse
and that punish free speech, and that
have attacked and largely destroyed
any sense of collective action by
virtually legislating class autonomy
out of existence.

Little wonder that Americans are all
strangers in their own neighbor-
hoods, and that they are all fighting
-and mostly losing -their individual
struggles for survival while Bolivia's
Incas are marching enmasse to
defend their rights. For now, the
Bolivian elite have dodged a bullet
but have come no closer whatso-
ever to addressing the fundamental
issue that brought thousands into
the streets and shut down the
CO u ntry - deciding ttie fate of regional
autonomy.

What will the social movements
who have mounted such fierce
"street heat" do now? Leftist power
mongers like Evo Morales and MAS
have signaled that they will give the
government a truce of unknown
duration to allow a dialogue on
those issues with the Congress and
new President. Other movements,
most especially those in El Alto and
the altiplano, have made it clear that
they will continue to press on with
their demands, regardless of the
recuperators of revolt.

Page 30

wmm

ISO years of desperate struggle
for their jDwn land, as told by
Roberto Nankucheo, a werken
(spokesperson) for the Mapuche
community of Neuquen, in
southern Argentina

Mapuche means ^'people of the land," but the Mapuche
territory is vanishing under the siege of large landowners.
The conflict between the Mapuche and the Compaiiia de
Tierras del Sur Argentine (CTSA) has run its legal course.
For the Argentine courts, the Patagonian lands belong to
whomever is the owner according to the property tax
registry as recognized by the state. But a spokesperson
for the Mapuche speaks of a perspective of belonging to a
territory that has no place in the logic of the courts. <<I am
Roberto Nankucheo, I am a werken, a vocero, a spokes-
person for the Mapuche community of Neuquen, in
southern Argentina. The Mapuche live in five provinces
in Argentina: Buenos Aires, Rio Negro, Neuquen, Chubut
and in the area north of Santa Cruz. There are also
Mapuche who live in what is today called Chile, but what
for us is gulumapuj the western land. We are for them
puelche, the people of the east."

Can you briefly summarize the quarrel between the
Mapuche and the CompaJaia de Tierras^ which relates
to the Italian company Benetton?

Benetton is the concern that bought a Uttle less than one million hectares
of land in Patagonia, where the Mapuche live. This could only have been
done with the complicity of government leaders, who sold tierras fiscales,
communal lands, state-owned, or land bought from other large-scale land-
owners for which they did not have clear titles of ownership. This land
was always inhabited by the Mapuche, but the government of Argentina
did not enforce the reforms of the constitution of 1994, which recognized the
pre-existence of indigenous people to the state, who possess state-ratified
rights to the land. The law says that we have rights to these ancestral
territories, but the Argentine government did not decide against Benetton.
The most noted case is that of the Curinanco-Nahuelquir family, accused
of having usurped lands belonging to Benetton. It was originally a
criminal complaint against the Mapuche for usurpation, and the first crimi-
nal court verdict was that there was no usurpation, because there were no
elements of a crime: there was no abuse, no illegal activity, no damages —
in short, nothing characteristic of a crime. But the civil courts said that
Benetton possessed sufficient title of ownership and that the ancestral use
of this territory by the Mapuche could not be shown. In reality even in
recent times the state has never formalized the rights of the Mapuche
to these lands, because it always prefers to give legal guarantees to
entrepeneurs, to invasion, rather than to the community.

I would like you to sPeak of the difference between
the European idea of being owners of the land and the
concept the Mapuche have of living on a territory.

To begin with one must understand that on this point - "being owner" or
"being part of - the difference between two completely antagonistic world-
views is itself rooted. We think of ourselves as part of the territory, part of
nature, we explain our existence — as a people and as individuals — ^by the
manner of which every one of us explains our own origin. Every Mapuche
comes from an element of nature: this means that for each one of us our own
origins are in forces that reside in our territory, in this territory where we live. In
my case, I am Nanku - that is my surname, Nankucheo, and Nanku is an eagle,
a young eagle of this area, with a white breast. I explain my existence by way
of the tuwun [editor's note: geographical origin] and the kvpalme [editor's
note: cultural origin of nature], that explain where each one of us comes from:
the kvpalme indicates from which natural element we come and the tuwun tells
us where we are geographically. When the Nanku are no more, my own origin
wiU disappear, the foundation on which I explain my belonging to a territorial
space will vanish. From here our sense of belonging to a place is formed:
belonging to, and not being owners. But if we say that we do not feel ourselves
to be owners of a territory, this assertion wiU be used by those who say, as
Benetton: "Yes, we are the owners." This is difficult to explain in a society like
that of Europe, where every territory is owned historically through the logic of
invasion. I imagine that it would be even more difficult in a culture like that
of Italy, which descended from the Roman Empire. And Roman law is the
foundation of the law in Argentina: on the basis of an idea of ownership
developed within Roman law they took lands away from the indigenous
people. And still today they apply this basis of Roman law that does not
consider the possibility of an ancestral use of the land, of the fact of being
part of the land without owning the land: Roman law did not know the
concepts of kvpalme and tuwun. They are definitions, they are world-views
that do not encounter one another. ^^o/\-ti/\o<2ci o/\ p(^g<2 55)

Page 31

FALL/WINTER ^05-^06 ISSUE

I _^^ Ecological Resistance
^J/f from Around the World

§^mi^OM^i^mElMljmEmE0mn][i^

mmwmmhWfMiVm

me m..

And when in the work of

destruction employed

He himself to no method

confines

By fire and by water he gets

them destroyed

For the Elements aid his

designs

Whether guarded by Soldiers

along the Highway

Or closely secured in the room

He shivers them up both by

night and by day

And nothing can sofien their

doom

-General Ludd's Triumph

(An 1812 English Luddite anthem)

April 24, Anderson, SC:
Destruction Can Be Fun!

Close to $1 million in damage was
done to equipment on a controversial
subdivision construction site. "They
literally tore the equipment apart
with another piece of equipment.
My Freightliner dump truck was
flipped over numerous times and
smashed. Literally disassembled
with an excavator," said the building
contractor.

April 26, New South Wales,
Australia: Sabotage!

Four men and a woman were arrested
and taken to the Bombala pigpen after
police discovered three harvesting
machines bound with cables, mechani-
cally preventing their operation.

May 15, Queensland, Australia:
Transmission Towers Sabotaged

Premier Peter Beattie told the state
parliament that the attempts to bring
down two electricity transmission
towers west of Brisbane, by removing
up to 100 bolts on each, were not
believed to be acts carried out by
"terrorists", but instead, "malicious
vandals".

The state-owned electricity trans-
mission company Powerlink found
the loosened bolts, anchoring atower
at Dinmore near Ipswich, had been
removed in an attempt to topple the
tower. It could have dragged down up
to six others if it had collapsed.

An earlier tampering with a tower
in Toowoomba, Australia occurred in
July 2004. Beattie said the govern-
ment had been reluctant to release
information earlier because it did not
want to encourage copycat incidents.
Electrical Trades Union (ETU) deputy
state secretary Peter Simpson said
the vandalism could have blacked out
large parts of the state if either tower

had collapsed. "It's like a cascading
effect and the strain it puts on
adjacent towers causes them to
topple over as well."

May 17, Fair Oaks, CA: ELF
Strikes "Quiet Neighborhood"

Armed with sharp objects and spray
paint, ELF operatives went into a Fair
Oaks neighborhood overnight to make
a statement. A half dozen residents
woke to deputies pounding on their
doors alerting them that their trucks
and SUV's had been 'ELF'ed with spray
paint and their tires slashed. In addition
to the SUV damage, signs were also
plastered around the area threatening
President Bush and encouraging
residentsto"Bombthe White House".

May 18, Long Island, NY:

Enigmatic Fires Erupt At

Construction Sites

Three fires in the Town of Oyster
Bay, occurring within two miles
and two hours of each other,
caused "considerable damage", a
fire supervisor said. Federal officials
from the FBI and BATFE have exam-
ined the sites, two involving
houses under construction the
third a government building. They
are trying to determine if the fires
were an act of "eco-terrorism."
One fire was so fierce that flames
jumped a driveway and set another
house on fire. No one was hurt in
any of the fires.
After visiting all three sites, town
Supervisor John Venditto said he
found the timing and placement of
the blazes "disturbing." "When you
see three fires within an hour of
each other you can't help but think
it's deliberate and systematic". The
first fire took place at about 2:20am,
the second at about 3:25am, which
also set the roof and attic of a third

Page 32

house on fire and scorched the
framing of another house. In addition
four automobiles were damaged
along with minor fire damage to
another occupied house in the vicinity.
The third blaze broke out at 4:45am
in a building that housed a garage
and storage facility located at the
town marina.
One of the owners of the houses
under construction stated, "The
Laffey Associates houses are sell-
ing for $1.1 million each, without
a backyard. They were quality
homes. The one that burned was
about half finished." At discussions
around the fire sites investigators
speculated that ELF might consider
the new construction sites as their
battleground.

May 19, Sierra Madres, Mexico:
Forest Defenders Slaughtered

In early May, the Mojica family, who
has maintained a strong resistance
to logging in the Petatlan mountains
since 1998, was attacked by uniden-
tified gunmen. A nine-year old boy
and his 20-year old brother were
killed, the younger one dying in his
mother's arms. Her husband and two
other children were wounded in the
ambush. They, along with other
members of the Organizacion
Campesina Ecologista de la Sierra de
Petatlan, OCESP (Peasant Environ-
mentalist Organization of the Sierra
de Petatlan), are in conflict with local
caciques (bosses) and have been
harassed and attacked, and arrest
warrants based on fabricated
charges have been issued against
them as they try to save Pacific Coast
forest from lumber barons. Coinci-
dentally - or not - Boise Cascade
canceled contracts for massive cut-
ting operations in the Petatlan citing
supply problems. Fifteen logging
permits were also revoked.

May 23, Camarles, Spain: ALF
Helps Shut Down Primate Facility

A fire seriously damaged generators
and offices at a primate breeding
facility partially owned by Covance.
The farm was set to become Europe's
largest factory supplying monkeys
for experimentation. Covance had
been trying to make this unit work
after earlier attempts in France also
failed. Shortly after the ALF action, it
was announced that the facility
would close down for failure to
comply with government permits.
According to the communique: "As
other 'comrades' who have fought
against the farm have condemned
the raid because of its violent
component, we want to make clear
that this should be understood as a
proof of the most absolute rejection
that we feel."

June 12, Oppland, Norway:
Outfoxed?

Two buildings were burned (without
animals inside) at a fox farm. Several
cages were opened and "Morder" -
murderer-spray-painted. Police are
investigating the incident as arson,
suspecting animal rights activists to
responsible. One building was de-
stroyed and damages are estimated
in the hundreds of thousands NKR.

July 8, Success, NH: Attackers
of Logging Site Relentless

A North County logging operation
has been vandalized again, the latest
arson caused half a million dollars
damage to equipment. It's not the
first time logging equipment has
been damaged on Thomas Dillon's
property. The investigation is con-
tinuing into the fire last month that
destroyed $500,000 worth of logging
equipment. The logging equipment
destroyed bytheJulySfire included

a plow truck, an excavator and an
18-wheel tractor trailer."Whoever
did this, I consider them home-
grown terrorists," said Berlin Mayor
Robert Danderson.

July 18, Bloomington, IN:

Escalated Resistance to

1-69 Expansion

An extension of Interstate 69, part
of the planned "NAFTA Superhighway"
crossing eight states to link Canada
and Mexico, has become the focus
of resistance this summer. In late
May, a bomb scare put a temporary
halt in business as usual when the
customer comment box at the State
Capitol building started ticking.

In June, protesters spray-painted
slogans on the capital building. When
the police attempted to get the large
unruly group to stop and remain in
place so they could investigate the
crime, the protestors ignored the
pig's request. Additional cops from
the State Police, Indianapolis Police,
lUPUl Police, and Park Rangers
responded to the scene resulting in
24 arrests for disorderly conduct.
One person jumped on the back of a
pig and was subdued by a Taser. She
refused to identify herself and has
been arrested for battery on a police
officer, resisting arrest, as well as
disorderly conduct. Over the course
of the investigation cameras were
recovered from several of the arrested
persons and warrants issued to
examine the pictures and identify the
specific persons responsible for
defacing the Statehouse. Spectators
in the area also gave up their cameras
to assist the pigs; no warrant necessary
for these good citizens.

On July 1 8, the office of a contractor
overseeing the final design for one
section of the highway was vandalized.

l5:

m

M^i^MMii}.ilMi)MfiM!lMk

-_^ Hot ashes formes

Hoi air for cool breeze? ColdJiCOl
And did you exchange \
for a'J0fri^

'^MiJjm'^^

1

/

In addition, the ^'Western" world-view, based on an
idea of development understood as the extraction
of resources^ has succeeded in creating a new
reality in the world of indigenous people: misery.
In Africa many indigenous people had no word for
^^poverty^' until the Europeans arrived, , ,

Also in our language, mapudungu, there is no word for "to lack,"
because before we did not lack anything: we were part of nature and
nature gave us that which we needed to live. There was no concept of
"being poor," of "needing something." The words "to lack," "to need"
are not words in our language, in mapudungu one cannot speak of a
"lack" or "I need...," we have to add the Spanish y^rhfaltar. It is the
same in America, in many of the indigenous cultures there exists no word
for "poverty" or "need," these words arrived with the European invasion.

This ability of the European invaders to create
definitions that impoverished reality is an
interesting concept. The conq uering of Patagonia
was called Hhe conquest of the desert, " But there
is no desert in Patagonia, , ,

The huinca^ thought in an authoritarian mode: "If I am not here, this
place is uninhabited." The Indians were, for them, savages, they were
not human beings: therefore, our land was a desert. There were people,
there were cultures that lived together with nature, and they had lived
with nature for thousands of years, but the Westerners said: "If there are
no cities here one cannot live here, therefore, this is a desert." Every-
thing depended on the world- view, on the way of seeing the world.
Westerners do not respect the world-view of the indigenous people who
live in these places. If only they were in a position to listen to how we
understand nature, how it is possible to relate ourselves to
nature... Mapudungu is a language that permits one to relate oneself
to nature. But they never stop to listen: they only understand what is
written, or that which is validated by a technician, a professional, an
expert that tells them how things are. All the explanations produce the
same way of understanding the world. They do not appreciate that
there are many more worlds that they still do not understand. None of
them understood that they did not discover America: how could they
"discover" a continent that was already inhabited? They must come to
the realization that they have not discovered anything, that there were
already cultures that lived here for thousands of years. But in 500 years
they have not become aware that they did not discover anything, and
they still think they have to bring about civilization and knowledge. But
it is a knowledge that brings destruction.

And the destruction comes to strike at the life of
the people. So that there are some Mapuche who
are in Jail simply for defending their ideas.

Here in Argentina there are a lot of trials against the Mapuche, and also
still against our brothers in Chile: they are also part of our people, we
feel that they are of the same flesh. In Chile there is a very high level of
repression. In fact there are open cases against approximately one
hundred of our fellow Mapuche, and other Mapuche have been sentenced
to ten years in prison. In my own case I was in jail for a month and a
half for "usurpation of land," a ridiculous accusation: how can I usurp
my territory? The state has never been persuasive, neither with its words
nor with its agreements. On the contrary: its persuasion has always
come by force of arms. First with the cross and the sword, and today
with a more sophisticated sword, but it is the same one that tried to
subdue us 500 years ago.

*Translator^s note: huinca is a Mapuche word that is used for various
designations, including ^^foreigner/^ ^^white man,'^ ^^Christian/' and
^^an outsider to Mapuche culture. ''

Interview by Alberto Prunetti

(translation by James Landes)

The office of DLZ Indiana Inc. had
been an earlier target of peaceful
protests. In this latest incident,
incendiary devices were thrown,
attempts made to break doors and
windows, and signs and security
cameras painted red. The incendiary
devices were improvised using light
bulbsaccordingtoGaryAbell, Depart-
ment of Transportation spokesperson.
The base of several light bulbs were
removed, the bulb filled with tar and
a cloth fuse attached, lit, and thrown
at the building. Nothing caught fire but
the building was splattered with tar.
When workers tried to remove the
black stuff, it ignited, contradicting
their first assumption that it was
merely black paint. Damages were
estimated at $5000.

July 22, Dublin, Ireland: Resisting
Shell Oil Results in Arrest

Five men were arrested in June for
contempt of court when they refused
to allow Shell to install a pipeline on
their land. A month later thousands
showed solidarity with resistors by
staging street protests. Other resistance
actions have resulted in delays cost-
ing hundreds of thousands of euros.

July 26, Durango, CO: Vandal
Targets Resort Construction

An estimated $100,000 worth of
equipment was vandalized atTamarron
Resort last week, interrupting construc-
tion on the development's ambitious
expansion project for a day and a
half. Vandals slashed truck tires and
shot out windows on nine vehicles,
cut fuel pump lines and defaced other
property, said Lt. Dan Bender of the
La Plata County Sheriff's Office.
Among the heavy equipment wrecked

GREEN ANARCHY #21

were excavators and three dump
trucks. The equipment belonged to
Rathjen Construction and Asphalt
Paving Co., a Durango contractor
preparing roads and water lines for
homes under construction.

These acts follow the late July 19
attack when at least one person
broke into the resort and trashed
four separate construction sites.
Bender said. Property on County
Road 200 near Rockwood was also
destroyed.

Tamarron Resort, about eight
miles south of Durango Mountain
Resort, recently added nine holes
to its golf course. The resort also
features a golfers' club, condo-
miniums, several large houses and
a lodge. Expansion plans call for
large homes to be built on 350
new lots.

"We don't know whether it was
an ex-employee or one of these 'Earth
First' people," said company owner
Bob Rathjen. "They really did know
how to sabotage the place."

Late July, Whatcom County, WA:

Suspicious Fires Burn Homes

Under Construction

Suspicious fires have destroyed
two homes under construction in
Whatcom County in less than a week.
A fire on Monday caused $100,000
in damage to a home being built and
Fire Inspector Bill Hewett called the
fire "suspicious."

A fire on July 20 destroyed an-
other home under construction and
accidental causes were ruled out.
I nvestigators are trying to find evidence
to see if they have a serial arsonist
on their hands or whether eco-terror-
ists are trying to send a message.

Page

August 4, Cuzco, Peru:
Resistance to
Polluting Mine

Thousands of people
have occupied the Rio
Blanco copper mining
facility. Police have killed
at least seven, up to eight
are missing, and 32 have
been arrested so far.
One pig was shot and
injured when his gun
was wrested away from
him. The area's residents
aretryingto push British-
owned Monterrico
Metals out of their
community after they
destroyed farm land and
polluted local waterways
with the toxic chemicals
necessary for the large-
scale extraction process.
The company's managers
insist they have no intention on leaving
and in fact plan on making it the
second largest mine in the country.

August 7, Bojong, Indonesia:
Residents Clash With Police

For the eighth time since the plant
was constructed in 2002, people living
close to the Bojong waste treatment
plant have battled with cops. They
are trying to prevent it from opening
due to the amount of pollution they
fear it will create. In this latest
insurrection, they barricaded the
facility and used molotovs, and other
projectiles to prevent access. The
police did not fire on them this time
- they have in the past - in an effort
to soften the resistance. But the resi-
dents are refusing to compromise.
The plant must go!

August 22, Montpelier, VT:
When WILL it All End?

The fight over the future of Sabin's
Pasture has gone from words to
physical action. Two tires on a piece
of logging equipment being used to
clear-cut the 95-acre parcel of land
were punctured. Joe Codling, who
with his family owns Codling Bros.,
which is logging the land, is pretty
certain the act was intentional.

It's the second act of vandalism in
as many weeks on the site. When
Codling Bros, first started logging the
forested portion of the property, which
is owned by the Aja/Zorzi family,
someone took grease, smeared it on
the equipment, and wrote, "I am the
Lorax. Stop logging," Codling said.
Angeles Zorzi, who owns the prop-
erty with her brother, came out to view
the damage. She shook her head and
said, "When is this all going to end?"

%

Controversy over the landmark
parcel on the outskirts of the capital
began in 2001 when the Aja/Zorzi
family expressed interest in developing
the land. Some in the community had
a strong reaction to what they
considered out-of-scale development.
The proposed project at one point
called for up to 600 housing units,
in a city whose population hovers
just above 8,000. Since then, a
heated dispute over the parcel's
future has been underway.

August 30, ME: Attacks on
Plum Creek Timber Continue

A Plum Creek official said his SUV
tires were slashed and "Leave Maine"
scratched into the passenger door
during a public meeting about the
company's controversial North
Woods rezoning plan. James Lehner,
Plum Creek's regional general man-
ager drove away from the meeting
before realizing his tire was flat.

Logging equipment belonging to
Alan Emerson, a private contractor
who works on the project, was also
vandalized. On remote land in Beaver
Cove Township, vandals broke the
controls inside a logging vehicle,
smashed another vehicle's windshield,
and moved several machines to differ-
ent sections of the land. Computerwire
was wrapped around logs that were
moved into the roadway and scattered
along an unpaved logging road. "That
cluttered the whole road up for 300 or
400 yards," said Mike Gould, an inves-
tigator with the Piscataquis County
Sheriff's Office. "It was pretty brazen
of these people to do that." The vandals
also left behind the message, "Stop
cutting wood," scratched in the
fellerbuncher, a machine that cuts
trees. Police thinkthis act of vandalism
is not connected to the theft of about
$5,000 worth of equipment another
sub contractor reported in July from a
work site on Plum Creek land in the
Bowerbankarea. No arrests have been
made in connection to the theft.

The resistance to Plum Creek has
been ongoing. In May, local police
and Plum Creek workers were
forced to climb on the roof to remove
a banner that read "Scum Creek =
Playgrounds for the Idle Rich".
Beneath the banner, the building was
painted with the message "2nd
Growth Not 2nd Homes." Other paint-
ing on the building, roof, windows,
and signs included "P.C. Out of
Maine", "EF!", "No New 'Camps'", "Go
Home!", "Leave the North Woods
Alone", and "Forest Liquidators".

And in July, vandals targeted the
offices of a land management
company proposing the largest
development ever in the North Woods,

hours before environmentalists gathered
publiclytoshowtheir opposition to the
proposal. Workers arrived at Plum
Creek's state headquarters to discover
someone had cut down the sign in
front of the building. Also, there were
spray-painted messages including
"Leave Our Land" and "Maine Is Not
For Sale."

Seattle-based Plum Creekannounced
its development intentions for the
Moosehead Lake region in December.
The project would include 975 house
lots, four sporting camps, two resorts
and a golf course. The project is the
largest subdivision ever proposed in
the 1 0.5 million acres of unorganized
territory that the Land Use Regulation
Commission oversees. As part of the
plan. Plum Creek proposed setting
aside 89 percent of the 426,000 acres

as "working forestland". Most of the
development would occur in the next
10 to 15 years. Plum Creek officials
have said.

Wabamum, Canada:

Fresh Water Murky,

priorities of Capital Clear

A Canadian National (CN) Railway
train derailment spilled a large amount
of bunker fuel oil into an area lake.
CN was quick to begin repair on the
tracks but slow to stop the spread of
oil into the environment Angry residents
blocked the tracks when the company
refused to attend a community meeting
to discuss the cleanup or send in the
promised cleanup crew. The lake
provides both drinking water and
tourist dollars to the village.

Earth and Afliinal

liberation i^oljtical

!*risoflcrs:

Josh Demmitt, 12314-081,
PO Box 6000, Federal Prison
Camp, Sheridan, OR 97378, USA.
Serving 30 mondis for an arson on
a University animal testing facility.
Due for release 24/04/06.

Aaron Labe Lmas #38448-083,
FMC Butner, PO Box 1600, Butner,
NC 27509. ELF prisoner doing time
for a series of actions against urban
sprawl and other targets.

Charles Arthur Jordan IV,
#68163065, Federal Prison Camp
Sheridan, PO Box 6000,
Sheridan, OR 97378, USA. On
remand accused of planning to
destroy equipment belonging to
a quarry company which he alleg-
edly claims is polluting a river.

Ted KaczynskI #04475-046,
US Pen-Admin Max Facility, PO
Box 8500, Florence Colorado
81226. Sentenced to multiple life-
times in prison for the "Unabomber"
bombing attacks against the archi-
tects of industrial society.

Jeflfrey Luers (Free) #13797671,
OSP, 2605 State Street, Salem,
OR 97310. Serving a 22+ year
sentence for setting fire to Sports
Utility Vehicles to protest the
destruction of the environment.
He has been made an example
of by the criminal injustice
system and he urgently needs
your support.

Stephen Marshall, 68511-065,
Federal Detention Center, PO
Box 5000, Sheridan, OR 97378,
USA. On remand accused of
planning to destroy equipment
belonging to a quarry company
which he allegedly claims is
polluting a river.

Christopher Mcintosh
30512-013, FDC Seatac, Federal
Detention Center, P.O. BOX
13900, Seatde, WA 98198, USA.
On remand accused of a joint ELF/
ALF arson attack on a McDonalds.

Fran Thompson #1090915
HU IC, WERDCC, RO. Box
300, Valdalia, MO 63382. Long-
time eco-activist serving a life
sentence for shooting dead, in
self-defense, a stalker who had
broken into her home.

John Wade #38548-083, FCI
Petersburg Low, Satellite Camp,
PO Box 90027, Petersburg, VA
23804, USA. Serving 37 months
for a series of ELF actions against
McDonalds & Burger King, urban
sprawl, the construction industry,
and an SUV dealership.

Helen Woodson #03231-045
FMC Carswell, PO Box 27137,
Admin Max Unit, Fort Worth, TX
76127. Serving 27 years for robbing
a bank and then setting the
money on fire while reading out
a statement denouncing greed,
capitalism and the destruction of
the environment.

Peter Young #223341, Dane
County Jail, 115 West Doty St,
Madison, WI 53703, USA. On
remand accused of releasing mink
from a fur farm.

For more info- www.spiritoffreedom.org.uk

the incessant high-pitched sounds
beep beep beep beep beep beep beep beep beep
and the lowgrinding-angstmetal screaming
of earth movers in reverse

ripping, screaming, trees, flowers, critter
agony upon agony rages in me

all this

so that those petrochemical shitheads

can make a bit more money

FUCKI FUCKI FUCKI

and now

a full moon night

when the only sound i should hear

is the roaring, crackling fire in the stove

the sizzling water heating to wash up with

and the cranberries Popping sweet

i hear it
i hesitate
i doubt
but fuck!
i hear it again

endlessly

the incessant high-pitched sounds
beep beep beep beep beep beep beep beep beep
and the lowgrinding-angstmetal screaming
of earth movers in reverse

destroying, shredding, killing
disrupting my peace. . .

. and for the first time

in 300 full moons
I i remember my
1 22-magnum semi-automatic rifle /

with longing

Page 35

FALL/WINTER *05-*06 ISSUE

Little Known

(But Highly Entertaining)

Assassination Trivia

''Violence among humans seems to be worst when it is
institutionalized (as in a standing army). Then it becomes
the basis of the society's economy. It becomes self-perpetuating
and self-justifying. In addition to the death and destruction
it causes, it re-enforces a masculinist character among the
people.This is not the violence I am talking about, but rather
the hit-and-run spontaneous violence of autonomous anarchist
collectives. Not against the general populace, but against
those in control. Anarchist violence still kills, but is quite a
different thing from the massive, scientifically planned
objective violence of institutions like the Pentagon.lt is more
like the violence of a cornered animal defending itself. Still,
those who kill defile themselves, and they must be prepared
to accept the consequences of that defilement. But at this
stage in the crisis of international industrialism, I see no
effective alternative to revolutionary violence.And revolution-
ary violence /s effective — that's why the U.S. government is
so uptight about it.

I'm not saying that revolutionary violence is the only form
of resistance or even the most important form at all times.
But it does play a part, depending on the circumstances.
Revolution is an act of both creation and destruction.

For those who detest the very thought of violence, let them
consider for a moment the powder keg the U.S. ruling class
is already sitting on. The U.S. today is a country whose
economy is based on ghastly exploitation of peoples through-
out the world. Not only do U.S. corporations exploit these
peoples' labor, but they take the better part of their natural
resources, churn them into commodities, and sell them in
the U.S. and other countries, where they are quickly converted
to garbage. As a result of this imperialism, mass starvation
now stalks the Third World. Within the borders of the U.S.
itself, the ruling class and the privileged professional classes
live as zombies, utterly alienated from their sexuality, from
nature, and from themselves. The great American middle
class lives in a plastic bubble, surrounded by suburbs and
television,totally oblivious to the dragon whose tail it is treading
on. At the bottom, the lower classes burn with resentment.
With each passing year, the skies grow darker with pollution,
and the earth is ever more gorged with refuse.The privileged
classes grow old, filled with fat and cancer.

These outrages cannot last forever! Sooner or later, some-
thing is going to give, and when it does, the debate over
violence will be academic indeed."

-Arthur Evans,
Witchcraft and the Gay Counterculture

Probably the first clandestine organization to consciously put into
practice the strategy of "propaganda by deed" was the Narodnaya
Volya, or People's Will, a small group of Russian nihilists that was
founded in 1878 to challenge Tsarist rule. For the Narodnaya Volya, the
apathy and alienation of the Russian masses afforded few alternatives
other than the resort to daring and dramatic acts of violence designed
to attract attention to the group and its objective. However, unlike the
many establishment historians who have equated the principle of
'propaganda by deed' with the wanton targeting of civilians in order
to assure political publicity through the shock and horror produced by
wholesale bloodshed, the Narodnaya Volya displayed a nearly
idealistic attitude towards their utilization of revolutionary violence.
To them, 'propaganda by deed' meant the selective targeting of specific
individuals whom the group considered the embodiment of the
autocratic, oppressive State. Hence their 'victims" — the Tsar, leading
members of the royal family, senior government officials — were
deliberately chosen for their 'symbolic' value as the dynastic heads
and subservient agents of a corrupt and tyrannical regime. An intrinsic
element in the group's collective beliefs was that 'not one drop of
superfluous blood' should be shed in pursuit of aims, however
meritorious or visionary they might be.

Even after having selected their targets with great care and the utmost
deliberation, group members still harbored profound regrets about
taking the life of a fellow human being. Their unswerving adherence to
this principle is perhaps best illustrated by the failed attempt on the life
of the Grand Duke Serge Alexandrovich made by a successor orga-
nization to the Narodnaya Volya in 1905. As the royal carriage came
into view, the insurgent tasked with the assassination saw that the duke
was unexpectedly accompanied by his children and therefore aborted
his mission rather than risk harming the intended target's family (the
Duke was killed in a later attack). Ironically, the Narodnaya Volya 's
most sensational accomplishment also led directly to its demise.

On 1 March 1881 the group assassinated Tsar Alexander II. The
failure of eight previous plots had led the conspirators to take
extraordinary measures to ensure the success of this attempt. Four
volunteers were given four bombs each and deployed along the
alternative routes followed by the Tsar's cortege. As two of the bomber-
assassins stood in wait on the same street, the sleighs carrying the
Tsar and his Cossack escort approached the first nihilist mutineer,
who hurled his bomb at the passing sleigh, missing it by inches. The
whole entourage came to a halt as soldiers seized the ill-fated
executioner and the Tsar descended from his sleigh to check on a
bystander wounded by the explosion. 'Thank God, I am safe,' the
Tsar reportedly declared — just as the second bomber emerged from
the crowd and detonated his weapon, killing both himself and the

GREEN ANARCHY #21

Page 36

noxious autocrat. The full weight of the Tsarist State now fell on the
heads of the Narodnay a Voly a. Acting on information provided by the
arrested member, the secret police swept down on the group's safe
houses and hideouts, rounding up most of the plotters, who were
quickly tried, convicted and hanged.

Further information from this group led to subsequent arrests, so
that within a year of the assassination only one member of the original
executive committee was still at large. She too was finally apprehended
in 1883, at which point the first generation of Narodnay a Voly a armed
fighters ceased to exist, although various successor confederation's
subsequently emerged to carry on the struggle. At the time, the
consequences of the Tsar's assassination could not have been known or
appreciated by either the condemned or their comrades languishing in
prison or exiled to Siberia. But in addition to precipitating the beginning
of the end of Tsarist rule, the group also deeply influenced individual
revolutionaries and subversive coalition's elsewhere.

To the nascent anarchist movement, the 'propaganda by deed' strategy
championed by the Narodnaya Volya provided a model to be emulated.
Within four months of the Tsar's murder, a group of radicals in London
convened an 'anarchist conference' which publicly applauded the
assassination and extolled tyrannicide as a means to achieve
revolutionary change. The concept took hold and anarchists were
responsible for an impressive string of individual assassinations of
heads of state from about 1878 until the second decade of the twentieth
century; After Tsar Alexander came a failed assassination attempt
on Kaiser Wilhelm I by anarchist Karl Eduard Nobiling in 1878,
followed by the assassinations of French president Carnot in 1894,
Spanish prime minister Canovas in 1897, Premier Antonio
Canovas del Castillo of Spain (1897), Empress Elizabeth of Austria
in 1898, King Umberto 1 of Italy
in 1900 (planned in Paterson, NJ),
U.S. President McKinley (1901),
Russian interior minister Von
Plehve in 1904, Grand Duke Sergei
of Russia in 1905, King Carlos of
Portugal and son Luiz in 1908,
Russian prime minister Stolypin
in 1911, Premier Jose Canalejas
of Spain (1912) and King George
of Greece in 1913. Being a ruler
was obviously a riskier business
a hundred years ago!

While candle-holding liberals and
"anarcho-gradualists" pursued a
strategy of half-hearted "protest",
capitulation and guaranteed defeat,
the practitioners of Propaganda by
Deed understood that their relation-
ship with the established order was
one of TOTAL WAR, and that they
were involved in a life and death
struggle for the independence of
their minds and bodies. As members
of the exploited and dispossessed,
they were compelled to turn towards
revolution because they grasped
that the pounding pressures of the predatory System left no time for
placid reflection, and through their exercise of retaliatory homicide,
they contributed to exposing the process of pacification which holds
the whole authoritarian order together.

Disparate and haphazard though the anarchists' assaults were, the
movement's emphasis on individual action or operations carried out
by small cells of like-minded radicals made detection and prevention
by the police particularly difficult, thus further heightening the State's
fear of this ungovernable force. In 1901, following the assassination
of US President William McKinley (by a young Hungarian refugee.

Leon Czolgocz, who - while disavowed by more "conservative" and
reformist anarchists - was nonetheless influenced by the philosophy),
a troubled and apprehensive Congress swiftly enacted legislation
barring known anarchists or anyone 'who disbelieves in or is opposed
to all organized government' from entering the United States. We've
anthologized this inventory of obscure and uncelebrated assassination
folklore in honor of the defiant, insubordinate wimmin and men who
made the decision to stop whining and start winning, and who exhibited
the willingness and capability oi Hitting Back!

The Revenge of Leon Czolgocz!

In October of 1912 Theodore (Teddy) Roosevelt was on his way to
address a campaign rally in Milwaukee, Wisconsin when he was shot
with a .38 revolver by German immigrant John Schrank. Schrank
claimed that the ghost of William McKinley came to him in a dream
and told him to avenge his assassination by killing his successor,
Roosevelt! The bullet smashed through Roosevelt's eyeglasses case
and his two-page speech, fractured his fourth rib and lodged in his
chest. Roosevelt, famed for his "dramatic flair", insisted on delivering
his speech as planned, and only afterwards went to a hospital for
treatment. He unfortunately recovered quickly, but did lose the
election. Schrank was sent to an insane asylum.

Hungry Stomachs Lead To Loaded Guns

Teddy's cousin and fellow president Franklin D. Roosevelt was
almost killed before he could even take office! On February 15, 1933,
anarchist Guiseppe Zangara attempted to assassinate FDR while the
then President-elect was giving a speech in Miami, Florida. As he
shot, he shouted, "Too many people are starving to death!" Zangara -

an unemployed brick- layer - later
said, "I don't hate Mr. Roosevelt
personally... I hate all officials and
everybody who is rich."

Zangara, a Sicilian anarchist, had
lived in New Jersey since 1924, and
had only been in Miami for a couple
of months. According to the papers,
"he was in Miami because it was
warm and he was out of work, and
he had lost $200 on the dog races."
It is said that he wanted to kill kings
and presidents of wealthy govern-
ments since he was 17.
By chance, Zangara heard that FDR
would be in Miami to give a speech.
Three days before the shooting,
Zangara purchased a 38-caliber
pistol at a Miami Avenue pawnshop.
As Roosevelt finished a short speech
at Bay side Park, Zangara fired five
rounds from 25 feet. Roosevelt was
completely untouched by the
gunfire due to Zangara losing his
footing atop an uneven chair, and a
bystander striking his arm. One
bullet struck and fatally wounded
Chicago's Mayor Anton Cermak, who was shaking hands with Roosevelt
at the time. Four others were wounded, including Mrs. Joseph Gill,
wife of the President of Florida Power and Light.

An example of swift retribution by the State, Zangara pled guilty
five days later and was sentenced to 80 years in Raiford Prison. At
his sentencing he said of the President-elect, "I decide to kill him
and make him suffer. I want to make it 50-50. Since my stomach
hurt I want to make even with capitalists by kill the President. My
stomach hurt long time." / . i l \

Page 37

FALL/WINTER ^05-^06 ISSUE

The next move is yours,
the king has been exposed! f

Anton Cermak subsequently died from his wounds two weeks later,
and Zangara was immediately tried for his murder. In perhaps one of
the shortest periods of time between crime and execution (32 days),
Zangara was sentenced to the electric chair and executed on March
20 at Raiford. Unrepentant, Zangara was cursing and railing against
capitalists as he was put to death. Giuseppe Zangara's last words were
spoken to the judge present at his execution; "You give me electric
chair. I no afraid of that chair! You one of capitalists. You is crook
man too. Put me in electric chair. I no care!"

A spectacularized journalistic account of Zangara is detailed in a
book by Blaise Picchi entitled "The Five Weeks of Giuseppe Zangara:
The Man Who Would Assassinate FDR."

There was also a film that came out that same year (1933) called
The Man Who Dared, which is an "imaginative biography" of Anton
Cermak, the Chicago Mayor who was killed in the line of fire during
Zangara's attempt on FDR; Zangara is also discussed in the 1992
documentary Stalking the President: A History of American Assassins
(directed by Peter Gust).

Why Would Anyone
Shoot a Demoncrat?

A failed "hit" also took place against FDR's heir,
Harry S. Truman (former Ku Klux Klan member,
anti-Semite, and the only "human" to ever order
the use of the atomic bomb — twice) on November
1, 1950. Two Puerto Rican nationalists, Oscar
Collazo and Griselio Torre sola, tried to shoot their
way into the president's residence but were
stopped outside by guards. In a hail of gunfire,
observed by the president from an upstairs window,
a guard and Torresola were killed, while two other
guards and Collazo were wounded. Collazo was
sent to prison and later released.

The Pope's Faith in the
Afterlife is Tested

In the early 1970 's, our occasional allies, the surrealists, took a (literal)
stab at "propaganda by the deed" when Benjamin Mendoza Flores, a
Bolivian surrealist painter, attempted to put the kibosh on Pope Paul
VI. On November 27, 1970, Pope Paul VI, visiting the Philippines, was
attacked at the Manila airport by the dagger- wielding Bolivian painter
disguised as a priest. Although the Vatican maintained the pontiff was
not hurt, it was revealed in 1979, a year after his death, that Pope Paul
had, in fact, suffered a serious chest wound. Flores explained his act as
being in opposition to hypocrisy and superstition.

GREEN ANARCHY #21

Page

Why Settle For Impeachment?

During the course of researching this special investigative
feature it was revealed that 9/11 was not the first time that
someone conspired to fly a plane into the White House.
One would think the methods of assassinating the U.S.
President would be quite varied, but in fact the only proven
manner of doing so is the use of a firearm. Not only has no
other device or technique ever been successful, but to the
best of our knowledge there has only been one other effort
- to use aircraft - and it was directed at Richard "Tricky
Dick" Nixon.

Sam Byck, an unemployed furniture salesman who hated
Nixon and capitalism, and had protested at the White House
to impeach him, was the heroic individual who undertook
this assignment. The government later claimed that he had
a history of mental illness, and was investigated by the Secret
Service in 1972 after he threatened President Nixon. On
February 22, 1974, Byck, chief orchestrator and sole
member of "Operation Pandora's Box", ventured to hi-jack
a commercial jetliner from Baltimore-Washington International
Airport with the intent of flying it "as best I can" into the White
House to assassinate Nixon.

Poor Sam never even made it off the ground though. During the
botched action, he killed a security officer in the airport; then
after a brief cockpit struggle in which he fatally shot the pilot
and copilot, Byck himself was shot twice by the police while still
on the ground. Byck then put his gun to his right temple and blew
his brains all over the instrument panel.

[Editors Note: In addition to all these various attempts on the life
of the ^^Commander-in-Chief \ eight governors, seven U.S. Senators y
nine U.S. Congressmen^ eleven mayors^ 17 state legislators^ and
eleven federal-level judges have been violently attacked. No other
country with a population of over 50 million has had as high a number
of political assassinations or attempted assassinations.]

"Anarchy, once achieved, makes further
bloodshed irrelevant. Away with our
explosives,then! Away with our destroyers!
They have no place within our better world.
But let us raise a toast to all our bombers,
all our assassins, most unlovely and
unforgivable. Let's drink to their
health... then meet with them no more."
-Simon Moon

"My sympathy for the solitary killer ends
where tactics begin; but perhaps tactics
need scouts driven by individual despair.
However that may be, the new revolutionary
tactics — which will be based indissolubly
on the historical tradition and on the
practice, so widespread and so disregarded,
of individual realization — will have no
place for people who only want to mimic
the gestures of Ravachol or Bon not. But
on the other hand these tactics will be condemned to theoretical
hibernation if they cannot, by other means, attract collectively the
individuals whom isolation and hatred for the collective lie have
already won over to the rational decision to kill or to kill themselves.
No murderers — and no humanists either! The first accept death,
the second impose it. Let ten men meet who are resolved on the
lightning of violence rather than the long agony of survival; from this
moment, despair ends and tactics begin"

38

-RaoulVaneigem

Anarchist Resistance
from Around ttie World^

"We must discover new frontiers. . -People have been
standing for centuries before a worm-eaten door,
making pinholes in it with increasing ease- The time
has come to kick it down, for it is only on the other
side that everything begins." -Raoul Vaneigem

Late April-Early May,
Cheverly, MD: Glue and Graffiti

Several sites around the city have been
targeted by "unl<nown anarchists".
"Free the children" was tagged on a
power box at one public school. In
other instances locks were glued shut.

May 10, Athens, Greece:
Anarchists Release Hostages

Greek anarchists released two senior
politicians and scores of others follow-
ing a standoff sparked by scuffles with
the police at an Athens university.
The release came seven hours after
anarchists wearing black masks
attacked a book-launching ceremony
at the Athens Polytechnic, keeping
at least 1 00 guests and politicians in
near siege-like conditions overnight.
The hostages left the compound
safely, but only after their captors,
chanting anti-state slogans, were
allowed to walk out freely. No arrests
were made as scores of snipers and
riot police were ordered to retreat
from the tense scene. Witnesses and
police officials said the anarchists
were enraged on their return from a
protest march the previous evening
when they spotted armed security
guards on campus grounds. A senior
police official said, "Their first re-
action was to attack the security
guard who was escorting one of the
two politicians. ..When the situation
seemed to deteriorate the guard fired
a warning shot." A 28-year-old male
anarchist was shot in the foot,
consequently the security guard
sustained minor head and body inju-
ries from club-wielding anarchists.
Both of the injured were rushed to
state hospitals and police reinforce-
ments were sent to the scene.

The anarchists, who swiftly swelled
from a group of 30 to 150, had stormed
the school's auditorium where the
audience was attending the book-
launch ceremony. Among them were
Christos Verelis, a former transport
minister, and Evangelos Venizelos, a
former culture minister and consti-
tutional expert who co-wrote
the country's ban on police
presence at state universities.
The socialist politicians were
held hostage for roughly seven
hours. One politician left
the complex with anarchist
graffiti sprayed on the back
of his jacket.

May 15, Greece:
The Spoils of War

Seventy youths hurled
Molotov cocktails at a riot
police bus parked in the
central Athenian district of
Exarchia, but no injuries
were reported. None of
the homemade bombs
struck their target but
two garbage dumpsters
were set alight, ac-
cording to police who
chased the youths.
An anonymous caller
to the Mega televi-
sion channel said it
had been a reprisal for
the May 10 injury of
a 28-year-old man by police gunfire
outside Athens Polytechnic. Later,
photographs posted on the Internet
showed masked youths posing with
riot police shields and a helmet
reportedly stolen during the attack.
In early July, during a surveillance
operation, police arrested two men in

connection with the attackas they were
trying to dispose of the riot shield,
which they had smashed into small
pieces and placed in garbage bags,
police sources said. Police found a
shotgun and bullets at the home of one
suspect, and a police helmet, gas
mask, bulletproof vest, shotgun and
chainsaw at the home of the other.

May 19, Exarchia, Greece:

Police Attacks Follow

Antifascist Demo

After a 2,500-strong antifascist demo
in Athens, cops launched a full-scale
operation arresting over 100 people.
This appears to be an act

of revenge

for the humiliating attack of a police
unit and the partial expropriation of
its equipment days before.
Riot police flooded Exarchia follow-
ing riots by anarchists who had just
concluded the Athens demonstration

Page 39

against neo-fascist groups. Rioters
armed with petrol bombs set fire to
rubbish dumpsters and destroyed
a parked car. Others threw stones at
other parked cars and two bank
branches causing extensive damage.
Using copious quantities of tear gas,
riot squad pigs gave chase to
through the streets of Exarchia,
eventually detaining 141 people.

Throughout the night, the city
streets were packed with under-
cover and riot police. People were
arrested in the streets, cafes and
during house raids. The owner of
one of the establishments, left-wing
activist and former terrorism suspect
Epaminondas Skyftoulis, was arrested
for allegedly operating the cafe
without a license
and the keeping of
smoke bombs on the
premises. Thirteen
people were charged
with felonies and 6
with misdemeanors.
A spontaneous soli-
darity demonstration
was formed outside the
police headquarters,
only to be attacked
with tear gas by the
riot cops.

May 20, Palo Alto, CA:
Lytton Plaza,
Alive Again?

A "Reclaim-The-Streets"

(RTS) event, billed as a

"revolutionary street party"

in downtown Palo Alto,

may be the first serious

demonstration at Lytton

Plaza in decades. In the 1960s

and early '70s, the plaza was

the site for numerous summer

demonstrations protesting

State oppression, from the

Vietnam War to a sound curfew and

anti-commune ordinance.

The night began when a group, esti-
mated at between 1 00 and 200 persons

FALL/WINTER '05-*06 ISSUE

- mostly older teenagers and college-
age - gathered at Lytton Plaza. Fifty
to seventy began marching around
the downtown area chanting and
waving flags and signs. The event
escalated within the first half-hour
when one demonstrator whacked a
police car with a "flag thing". Police
then cordoned off several blocks and
moved in on the marchers, arresting
one whom was suspected of smash-
i ng a car window and cornering others.
"Class War", "Fuckthe Rich", "Solution:
Revolution", and other revolutionary
anti-capitalist slogans littered the
streets. A group of anarchists also
managed to commandeer a dumpster,
and quickly and with much resolve,
planted it in front of the street and
tipped it over, while the street party
and various banners blocked off the
front of a block.

The event was sponsored by
Anarchist Action, described on its web
site as a "grouping of several anarchist
collectives, affinity groups, and indi-
viduals throughout the San Francisco
Bay Area, who have come together to

GREEN ANARCHY #21

organize our own forms of resistance
based upon anarchist principles." On
the site they announced a "suburban
insurrection" and exhorted people to
"Live without dead time!" "Every
aspect of our lives is beyond our
control," it said. "From where we work
to where we sleep, when we go to
school and where we play, outside
forces dominate our environment, and
our lives become repetitions of the
same meaningless nothing." Police
patrol our streets, global markets make
our decisions, and we live our lives
through television screens, spectating
and mimicking. This isn't a coincidence.
All around the world, from I raq to China
to the Bay Area, people are being
marginalized and subjugated by an
invasive global capitalism. But survival
is getting old - we want to live! "

The event raged for at least two
hours, involved 250 people, and at
least 4-5 police departments, and
resulted in two arrests. Reports of large
amounts of street art/graffiti, and attacks
on various large-scale corporate busi-
nesses have been reported as well.

May 23, Kansas City:

Anarchist Anti-War Protest

Rocks Plaza

At 4pm on the Kansas City Plaza, the
monthly liberal peace rally occurred
as usual. However, this time a group
of twenty masked anarchists expressed
their own rage against the Iraq War.
After marching through the peace rally
chanting, "We're fed up with symbolism.
Take the Streets, Disrupt the War!"
they ran through the streets and
sidewalks wreaking havoc on the
Plaza. While anarchists on bikes
created traffic interference and
blocked intersections, others grabbed
trashcans, newspaper stands, tables
from yuppie establishments, and
other items to throw into the streets.
"Fight the Rich. Arm the Poor. We
want a Class War ! " was heard as the
action continued. An anonymous
protester explained to onlookers
that the Plaza was disrupted because
it is owned by the Rich, who are
operating the Iraq War, and serves
as the "urban playground" for
Kansas City Metro's Rich and Upper
Class-while mass poverty abounds
in the metropolitan area. The pro-
testers stressed that the only way to
stop the I raq War is to overthrow the
racist capitalist system behind it.

Late May, Athens, Greece:
Labor Ministry Bombed

The armed "Revolutionary Struggle"
cell claimed responsibility for the late
May bombing of the Greek Labor
Ministry in a communique published
in the newspaper To Pontiki. The
early-morning bombing damaged the
entrance to the building and shattered
windows in surrounding buildings.

"This was a response to the neo-
liberal plans of the Greek State for labor
relations and marks the beginning of a
new round of action," said the state-
ment. The group called for an "armed
struggle" and "revolution"
which would lead to politi-
cal and social freedom.

Revolutionary Struggle
firstappeared in September
2003 when it placed two
homemade bombs at the
main Athens court complex,
slightly injuring a cop. The
organization also claimed
responsibility for the
Kallithea police station
bombing 100 days before
the start of last year's
Athens Olympics. In this
latest statement, the group
also claimed the bombing
of two riot police buses
last October that did not
result in any injuries.

June 5, Greece: Arsonists
Damage Two Banks in Athens

About 1 5 anarchists went on a rampage
in central Athens, throwing gasoline
bombs that damaged two banks. No
arrests or injuries were reported.
Police said the pre-dawn attack in
central Athens targeted the Egnatia
Bank and the Commercial Bank of
Greece. The attack follows a bomb
attack the previous week at Greece's
Labor Ministry.

Earlier that day, a pack of five
men torched wiring leading to a
surveillance camera at a downtown
intersection. The previous day,
another six surveillance cameras
were damaged in different parts of
the Greek capital.

June 7, Greece:
Cop Car Firebombed

Unidentified arsonists threw two
Molotov cocktail bombs at a police
patrol car parked for repairs in a
workshop near the Pedion tou Areos
park, Athens pigs said. No one was
injured but the car sustained signifi-
cant damage after a fire broke out.

June 8, Greece:
Anarchist Youth Target Police

A group of five hooded anarchist
youths hurled Molotov cocktail
bombs at a police van parked at a
road junction in the central Athenian
district of Exarchia. No one was in-
jured in the attack.

June 9, Greece:

"New Democracy" Party

Offices Targeted

A group of anarchists hurled Molotov
cocktails at offices of the ruling New
Democracy party in the southern
coastal suburb of Alimos. There was
minor damage to the premises but
no injuries were reported.

ffUH COMJADE5.
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Page 40

June 10, Denmark:
Minister's Home Targeted

Denmark's idyll of bicycling monarchs
and accessible politicians was shat-
tered when Immigration Minister Rikke
Hvilshoj's car was firebombed. Flames
spread from the garage and engulfed
the roof of her home. "We heard a large
explosion and my family got out of the
home," said Ms Hvilsh0j, who has
presided over some of the harshest
immigration policies in Europe.

The Minister and her two young
children have been moved to a secret
location. Bodyguards, normally used
ad hoc for Danish politicians, were
hastily assigned to all Cabinet
Ministers. Ms Hvilsh0j was seen
outside Parliament with two police
escorts. The informal relationship
between politicians and the voters is
part of Danish culture. Parliament can
be visited without elaborate security
checks, ministers bicycle between
appointments and Queen Margrethe
goes shopping in Copenhagen with
friends and courtiers, rather than
with police escorts.
But the passion stirred by Denmark's
immigration rules is strong. Five
years ago a car belonging to the head
of the Danish immigration service
was firebombed. The latest attack
was carried out by an anarchist
group calling itself "Action Group
Border-less Beate".

June 18, Asheville, SC:
Propaganda Abounds

We've heard that all around the city of
Asheville, anarchist and anti-civilization
slogans and threats have been spray
painted on public walls and capitalist
property. Comments like "Democracy
Is A Pacifier", "Never Work", "Smash
Clocks", "Kill God", "Lifeless", "Quit Your
Job-Steal Everything", "Consumers
Are Slaves", "Jesus Is A Loser",
"Your Priest Is Your Pimp", "Your Lives
Are Governed By Flashing Lights", and
more have been seen in alleyways, at
the local mall, on computer and
cellphone stores, gas station pumps,
art gallerys, local "health food" stores;
basically everywhere!

July 3, Athens, Greece:
Fire to the EYE!

Authorities are fingering anarchists in
the newest incidences of surveillance
destruction. In five different parts of
Athens, cameras were destroyed in
what police have called a coordinated
attack on the surveillance equipment.
Early last month, hooded youths had
destroyed seven cameras.

An estimated 293 CCTV cameras
were installed before the Olympics
as part of the one-billion-euro security

campaign. We're certain that the
judicial authorities are complying with
the Hellenic Data Protection authority,
who have placed "severe restrictions"
on their use to traffic monitoring.

July 12, Barcelona, Spain:
Anarchists Blamed for Bombing

A pig sustained slight injuries when
a bomb hidden in a metal thermos
exploded at an Italian cultural insti-
tute in Barcelona, The bomb exploded
when a police officer approached
it, injuring him in the arm and side.
The officer's sniffer dog was killed. The
police in Barcelona, along with some
Italian officials, are putting anarchist
and anti-authoritarian groups "of
Italian nationality" as prime suspects.
Also there has been allegations of
"local supporters of the prisoners in
Italy being behind the explosion".
These allegations are based on graffiti
in front of the institute in solidarity
with anarchist political prisoners in
Italy facing police brutality and a
biased judicial system. The graffiti
also included "the letter A, the
symbol for anarchism".

Employees of the cultural center
noticedwiring coming out of athermos
left at the door of the institute and
notified authorities. Police cordoned
off the zone. When a cop and bomb-
sniffing dog approached the jug, it
exploded!

Although no one claimed responsi-
bility, police were examining recent
explosions by anarchists using similar
devices for clues, the top representative
of the Madrid government in the
Catalan region said. Italian anarchists
claimed responsibility earlier this year
forawave of letter bombs that exploded
outside police stations in northern
Italy. Italian police carried out more
than 100 raids in May and said they
had uncovered a "vast and dangerous"
anarchist network that had orches-
trated the bombing campaign. Italian
Interior Minister Giuseppe Pisanu
has compared the anarchist move-
ment to Italy's Red Brigades, a 1 970s
Marxist guerrilla group that orches-
trated bombings and kidnappings.
The Catalan authorities had reportedly
contacted the Italian consulate in
Barcelona a few days prior after *"-
having detected "greater activity of
anarchist groups" in the city. There
had been a number of demonstrations
in Barcelona over the past days
calling forthe liberation of prisoners
in Italy belonging to the same
group as the protesters. However,
police in the northeastern Spanish
port said they could not confirm
anarchists were behind the bombing
and were "keeping an open mind
in their investigations."

Page 41

Anarchist i^QlJtical Prisoners:

Bill Dunne #10916-086,
Box 019001, Atwater, CA
95301. Anti-authoritarian
sentenced to 90 years for the
attempted liberation of a
prisoner in 1979.

Ojore N. Lutalo #59860,
PO 861, SBI #901548, Trenton,
NJ 08625. Anarchist and black
liberation soldier serving time
for revolutionary clandestine
activities.

Mike RusniakDOC K88887,
Dixon CC, 2600 Brinton, PO Box
99, Dixon, XL 61021. Serving
time for stealing a poUce car, and
other acts of anti-government
property-destruction.

Rodney Wade #38058,
S.I.C.I., ND-BL-24, RO.Box
8509, Boise, ID, 83707. Eco-
logical activist serving time for
self-defense against a racist attack.

Robert Thaxton #121 12716,
(aka Rob Los Ricos) MCCF,
4005 Aumsville Hwy Salem, OR
97301. Anarchist sentenced to
over seven years in prison for
throwing a rock at a cop at a June
18, 1999 Reclaim the Streets
protest in Eugene.

Brian McCarvill #1 1037967,
OSP, 2605 State St, Salem, OR
97310. Became politically

sentence on bogus charges,
he has been continually ha-
rassed after filing a lawsuit
against the Oregon Dept. of
Corrections.

Jerome W Bey #37479, SCCC
(l-B-224), 255 West Hwy 32,
Licking, MO 65102. Social
prisoner and founder of the
anarcho-syndicalist Missouri
Prison Labor Union.

Anarchist Black Cross Network

www.anarchistblackcross.org

Disclaimer:
this is for entertainment
purposes only.

Introduction

For whatever scientific, spiri-
tual, or political reasoning there
might be for the world as we
know it, there is a very clear
problem. Civilization surrounds
us. The wild world catering to
life and only life, is being
threatened. As this death-
march runs onward, and as
progress or the dominating
techno-reign advances, the
earth, those whom inhabit it,
and essentially life itself is
experiencing or will soon face
devastation. Not only is life
being attacked in the physical
realm, but the fire which moti-
vates any and all existence is
being refined, conditioned,
and in some cases permanently
shattered.

With this realization, one must come to accept,
and more importantly take responsibility for
what must be done to stop it. Finding
courage and will in post-modern civilization
is a very challenging obstacle. Discovering
efficient ways of resisting its anatomy is
also a difficult task. This writing is not
threatening. This article cannot blow up a
substation or cut a fiber optic cable. But it
is intended to encourage a revolutionary
mentality which can survive the obstacles
of this society. On both an emotional and
physical level.

These are simply notes to provide direction.
To encourage an approach seeking war with
civilization. I am still growing and
learning myself. But I hope that some of
the following suggestions as to discovering,
practicing, and safely preserving an insurgent
relationship with techno-industrial civili-
zation, will contribute to any truly anarchist
struggle.

So with that said; Let's get our shit together,
and with the flames of nature burning in
our heart, let's roast this fucker to charred
embers!

GREEK ANARCHY #21

A Communique
into Militant
Primitivist
Tactics

A hypothetical situation which can encourage
this type of research would be if an individual
was physically or logistically (weapons, location)
outnumbered and overwhelmed. Would it
be more important (in a situation implying
immediate escape) to have an assault rifle
(ak-47, sks, ar-10, ar-15, etc.)? Which, though
deadly, is known to be inaccurate (from a dis-
tance), loud, and easily located. Or would it have
been more helpful and efficient
to have a sniper rifle, (long rifle/
scope, common ammunition;
.338 magnum) which allows
long distance head shots, or a
space between yourself and the
enemy? Making the space and
time to run and hide. Not only is
this tactical preparation essen-
tial, but it lies at the foundation
of one's physical preparation.
Being able to defend yourself
in hand to hand combat, running
in attack, retreat, or crisis,
handling your rifle etc.; requires
endurance and strength.

Struggle:

A militant anarcho-

primitivist approach

The modern order is vulnerable. It has
weaknesses. And it is feasible for those who
oppose it to claim a material and intellectual
capability to destabilize it. But the strength of
the modern order cannot be ignored. It coerces
those it dominates into lacking the material
resources required to resist it. Therefore
preparation on a holistic level is essential for
every successful insurgent. On a purely
tactical or technological level it is necessary
to understand the dynamics and degree to
which this system can and will defend itself.
This is to be a framework for one's approach
to resistance, crisis, warfare, etc.

For example:

In a situation of urban warfare, what type of
weapons will the military, police, or other tools
of the state be using?

And more importantly; what type of accessible
weapons are needed to safely defend oneself
from them?

From experience and obser-
vation it seems that most
anarcho-primitivists or anti-
authoritarians have not taken
this seriously (at least outside
of a theoretical realm). And
because of this, they continue
to suffer the physical incom-
petence of a post-modern/
sedentary existence. Exercise is
essential in this case. Manuals
for police, the army, or navy are
helpful sources for this type of
training. Basically because it gives you an
understanding of what the enemy is practicing,
as well as where you have to be to destroy them.

Understanding your enemy on an emotional level
is very important. Knowing what it is about the
history of this death-machine that makes you ill
inside is encouraging. FeeUng the coldness of your
enemy is very motivational. But if we are going
to tum these feeUngs into action, we are going to
have to put time and energy into acquiring the
technical skills to resist. We are going to have to
understand how the machines of this system work
and how they can be destabilized.

The state has a spectacle of fear at its service.
It encourages us to overestimate its stability.
But with proper research and preparation,
underestimation and overestimation are not
consequences we will have to endure.

KNOW YOUR ENEMY!

Our Conditioning

Proceed with the understanding that under
the banner of techno-industrial civilization,
hypocrisy is inevitable. And with the
knowledge that civilized culture forces us, or
conditions us, into compromising our instincts.

For our health and the wild world we are fighting
for, an insurgent must constantly be refusing
or at least challenging the choices and com-
promises made, which are not necessary in
surviving the civilized world.

Due to our conditioning as humyns rather then
animals, many of the parodies fabricated to
mimic the primitive or natural world we once
participated in may become appealing. Nights
of fucking, drinking, or other forms of escape
are understandable, and sometimes needed.
But if we are to kill this death-machine, we
need to consider a focus which keeps that
wild desperation burning in our hearts, and that
crippling urge to kill and destroy that which
wounds us, breathing in our lungs.

In the food we eat, and the nights we choose to
have, we must re- appropriate our conditioning
so that in our daily lives, struggle will always
be on our minds. Preparation for war must be
recognized as we struggle to live healthy lives
under the circumstances of order.

The mentality of this strategic proposal was
briefly discussed earlier in this writing. But I
would like to refer to specific situations or
logistics for further description.

As techno-industrial civilization topples the
earth and progresses onward to full-spectrum
domination, drastic measures are called for.

Revolution is not possible under the circum-
stances (nor desirable; insurrection on the other
hand is). We can no longer wait patiently for the
"people" (whoever they are) to rise up against
tyranny. Nor would I want six or however many
billion humans coming together at once and
destroying industrial civilization. What is
required is a strategy that aims not at petty symp-
toms, (scarcity, free trade, etc.) but the total sum.

What can create crisis?
What will impede or stop people from
contributing to this death-machine?
What will arrest progress (the evolution or
trajectory oftechno-culture) dead in its tracks?
Essentially, how can I bring down, cripple,
or absolutely destroy my enemy?

Not:

How can I save the people?
How can I intellectually force the dispossessed
into accepting me as their vanguard?
How can I be less alienating?

These are not insurgent questions. They
are walls being built between one's desire
and one's tactics. These are intellectual
compromises of one's struggle. Insurgent
introspection is the immediate gateway to
an insurrectionary framework.

Now again, in relation to strategy. We need
to think about what the system is dependent
upon. We need to look beyond the gruesome
altars and spectacle, and uncover the roots

or base of the catastrophe that surrounds us.
A tactic one could propose is focusing one's
violent abihties into destroying Industrial plants,
fiber-optic cables, substations, transformers, or
dams which fuel electricity. A tactic Like this would
halt production and potentially cause favorable
social mayhem. Because at least the westem world
(America, Canada etc.) is completely dependent
on electricity. A similar tactic would be targeting
cell phone towers or other aspects of the tele-
communications system, making it difficult, or
depending on the degree of destruction, nearly
impossible for governing forces to efficiently
coordinate with one another. These are only two
examples. But I feel that they are important to
look at for the sake of creating a revolutionary
strategy fitting the capabilities of our physical
struggle. Or these could be looked at as metaphors
for hitting the system where it hurts.

Sometimes we need to

Use cell phones to take

out cell phone towers

Since by now I hope the reader sees that I am
clearly advocating insurrection against civili-
zation, I would like to state some principles I
feel an insurrectionary would benefit from. As
an anarchist I am against the isolation and
alienation we are subjected to, under the banner
of utilitarian society. But just as we need to
pick up the gun to get rid of it, it is very difficult
to not utilize some of its principles or resources
in our fight against it.

Utilitarianism is unavoidable. Not necessarily
related to each other in resistance, but to the
resources of this Order: Robbing, looting,
taking what is needed to use this system against
itself. It must be known that we will have to
use some of the master's tools to dismantle the
master's house (Because a slingshot will not
always take out a tank. Not to discourage the
literal attempt.).

Page 43

Another inevitability would be sectarianism.
What I mean by this is: the refusal to com-
promise one's motivations, tactics, etc. to
ideology, organization, political platform etc. For
an individual or small group to be threatening it
must be autonomous and operating through deep
relationships of an affinity of desire. And always
skeptical of those they choose to associate or
work with. Not only regarding safety and
security in surviving the obstacles of the state
(visualize a fellow insurgent under interrogation),
but also so one will not be forced into a subtle or
drastic re-directing of the targets they choose to
hit, or what goals they have established.

If an individual feels as if s/he needs to work
with anyone at all, it is stressed that before
deciding to cause physical violence against the
techno-state, there needs to be a deep understand-
ing and trust with those you choose to fight with.

A firm grip on the sacred

As civilization spreads to make up our total
surrounding, hyper-discouragement begins to
take an effect on our hope of eradicating it.

Most historical left-wing oriented anarchist
movements have had a very Christian mentahty
when it comes to what it is they are looking
and fighting for. What I mean by this is the
dream of a world where factories are owned
by workers and social stratification becomes
horizontal (all become constrained to the roles
of the proletariat). A Utopian or political
promised land existing in some other world (not
much different from now) will pop up as soon
as some social program carries itself out or
everyone gets organized, blah blah blah....

I feel that if an individual is going to be fighting,
it is important to be looking to experience or
somehow taste wild nature/freedom (that
which motivates them). If what you are
fighting for is an abstraction, or just simply
unreasonable under one's logic, then you
are fighting a worthless struggle of self-
deception or rebellious escapism.

I know what I fight for is here. I long to live
a life where I am free from the conditioning
and infrastructure that works against nature.
I long for autonomy; so I look to be respon-
sible now. I wish to be able to relate with
the earth free from the technical banner of
division of labor by toppling relations of
specialization, so I look to acquire the earth-
based skills needed to live such a way. I look
to have a direct relationship with the land, so
I strive to feel that. And I know that a force is
trying to destroy this world for good, but it
hasn't. And I know that there is more than
this empty existence that surrounds me.

It will take time to totally break away from

the tragedy of civilization.

But why not start now?

And why not look to break free now?

FALL/WINTER '05-*06 ISSUE

Politics is the art of separation.

Where life has lost its fullness, where the
thoughts and actions of individuals have been
dissected, catalogued and enclosed in detached
spheres - there politics begins. Having distanced
some of the activities of individuals (discussion,
conflict, common decision, agreement) into a
zone by itself that claims to govern everything
else, sure of its independence, politics is at the
same time a separation between the separations
and the hierarchical management of separate-
ness. Thus, it reveals itself as specialization,
forced to transform the unresolved problem of
its function into the necessary presupposition
for resolving all problems. For this reason, the
role of professionals in politics is indisputable
- and all that can be done is to replace them
from time to time. Every time subversives accept
separating the various moments of life and
changing specific conditions starting from that
separation, they become the best allies of the
world order. In fact, while it aspires to be a sort
of precondition of life itself, politics blows its
deadly breath everywhere.

Politics is the art of representation.

In order to govern the mutilations inflicted on
life, it constrains individuals to passivity, to the
contemplation of the spectacle prepared upon
the impossibility of their acting, upon the irre-
sponsible delegation of their decisions. Then,
while the abdication of the will to determine
oneself transforms individuals into appendages
of the state machine, politics recomposes the
totality of the fragments in a false unity. Power
and ideology thus celebrate their deadly wedding.
If representation is that which takes the capacity
to act away from individuals, replacing it with
the illusion of being participants rather than

GREEN ANARCHY #21

spectators, this dimension of the political
always reappears wherever any organization
supplants individuals and any program keeps
them in passivity. It always reappears wherever
an ideology unites what is separated in life.

Politics is the art of mediation.

Between the so-called totality and individuals
and between individual and individual. Just as the
divine will has need of its earthly interpreters, so
the collectivity has need of its delegates. Just
as in religion, there are no relationships between
humans but only between believers, so in
politics it is not individuals who come together,
but citizens. The links of membership impede
union because separation disappears only in
union. Politics renders us all equal because
there are no differences in slavery - equality
before god, equality before the law. This is why
politics replaces real dialogue, which refuses
mediation, with its ideology. Racism is the sense
of belonging that prevents direct relationships
between individuals. All politics is participa-
tory simulation. All politics is racist. Only by
demolishing its barriers in revolt could every-
one meet each other in their individuality. I
revolt, therefore, we are. But if we are, fare-
well revolt.

Politics is the art of impersonality.

Every action is like the instant of a spark that
escapes the order of generality. Politics is the
administration of that order. "What sort of action
do you want in the face of the complexity of
the world?" This is what those who have been
benumbed by the dual somnolence of a Yes that
is no and a More later that is never. Bureaucracy,
the faithful maidservant of politics, is the nothing
administered so that no one can act, so that no

Page 44

one recognizes their responsibility in the
generalized irresponsibility. Power no longer
says that every thing is under control, it says
the opposite: "If I don't ever manage to find
the remedies for it, let's imagine it as something
else." Democratic politics is now based on the
catastrophic ideology of the emergency ("either
us or fascism, either us or terrorism, either us
or the unknown"). Even when oppositional,
generality is always an event that never happens
and that cancels all those that happen. Politics
invites everyone to participate in the spectacle
of this motionless movement.

Politics is the art of deferment.

Its time is the future, which is why it imprisons
everyone in a miserable present. All together,
but tomorrow. Anyone who says "I and now"
ruins the order of waiting with the impatience
that is the exuberance of desire. Waiting for an
objective that escapes from the curse of the
particular. Waiting for an adequate quantitative
growth. Waiting for measurable results. Waiting
for death. Politics is the constant attempt to
transform adventure into future. But only if I
resolve "I and now" could there ever be an us
that is not the space of a mutual renunciation,
the lie that renders each of us the controller of the
other. Anyone who wants to act immediately
is always looked upon with suspicion. If she is
not a provocateur, it is said, she can certainly
be used as such. But it is the moment of an
action and of a joy without tomorrows that
carries us to the morning after. Without the eye
fixed on the hand of the clock.

Politics is the art of accommodation.

Always waiting for conditions to ripen, one
ends up sooner or later forming an alliance with
the masters of waiting. At bottom, reason,
which is the organ of deferment, always provides
some good reason for coming to an agreement,
for limiting damages, for salvaging some
detail from a whole that one despises. Politics
has sharp eyes for discovering alliances. It is
not all the same, they tell us. The Reformed
Communist party is certainly not like the
rampant and dangerous right. (We don't vote
for it in elections - we are abstentionists,
ourselves - but the citizens' committees, the
initiatives in the plazas are another thing).
Public health is always better than private
assistance. A guaranteed minimum wage is still
always preferable to unemployment. Politics
is the world of the lesser evil. And resigning
oneself to the lesser evil, little by little one
accepts the totality in which only partialities
are granted. Anyone who contrarily wants to
have nothing to do with this lesser evil is an
adventurer. Or an aristocrat.

Politics is the art of calculation.

In order to make alliances profitable, it is
necessary to learn the secrets of allies. Political
calculation is the first secret. It is necessary to
know where to put one's feet. It is necessary
to draw up detailed inventories of efforts and
outcomes. And by dint of measuring what one
has, one ends up gaining everything except the
will to lay it on the line and lose it. So one is

always taken up with oneself, attentive and quick
to demand the count. With the eye fixed on that
which surrounds one, one never forgets oneself.
Vigilant as military police. When love of one-
self becomes excessive it demands to give itself.
And this overabundance of life makes us forget
ourselves. In the tension of the rush, it makes us
lose count. But the forgetfulness of ourselves is
the desire for a world in which it is worth the
effort of losing oneself, a world that merits our
forgetfulness. And this is why the world as it is,
administered by jailers and accountants, is
destroyed - to make space for the spending of
ourselves. Insurrection begins here. Overcom-
ing calculation, but not through lack, as the
humanitarianism that, perfectly still and silent,
allies itself with the executioner, recommends,
but rather through excess. Here politics ends.

Politics is the art of control.

So that human activity is not freed from the
fetters of obligation and work revealing itself in
all its potential. So that workers do not encounter
each other as individuals and put an end to being
exploited. So that students do not decide to
destroy the schools in order to choose how, when
and what to learn. So that intimate friends and
relatives do not fall in love and leave off being
little servants of a little state. So that children
are nothing more than imperfect copies of adults.
So that the distinction between good (anarchists)
and bad (anarchists) is not gotten rid of. So that
individuals are not the ones that have relation-
ships, but commodities. So that no one disobeys
authority. So that if anyone attacks the structures
of exploitation of the state, someone hurries to
say, "It was not the
work of comrades."
So that banks, courts,
barracks don't blow
up. In short, so that
life does not manifest
itself.

Politics is the art
of recuperation.

The most effective way
to discourage all rebel-
lion, all desire for real
change, is to present a
man or woman of state
as subversive, or -better
yet - to transform a
subversive into a man
or woman of state. Not
all people of state are
paid by the government.
There are functionaries
who are not found in
parliament or even in
the neighboring rooms.
Rather, they frequent
the social centers and
sufficiently know the
principle revolutionary
theories. They debate
over the liberatory
potential of technology;
they theorize about

non-state public spheres and the surpassing of
the subject. Reality - they know it well - is
always more complex than any action. So if
they hope for a total theory, it is only in order
to totally neglect it in daily life. Power needs
them because - as they themselves explain to us
- when no one criticizes it, power is criticized
by itself.

Politics is the art of repression.

Of anyone who does not separate the moments
of her/his life and who wants to change given
conditions starting from the totality of their
desires. Of anyone who wants to set fire to
passivitiy, contemplation and delegation. Of
anyone who does not want to let themselves be
supplanted by any organization or immobilized
by any program. Of anyone who wants to have
direct relationships between individuals and
make difference the very space of equality. Of
anyone who does not have any we on which to
swear. Of anyone who disturbs the order of waiting
because s/he wants to rise up immediately, not
tomorrow or the day after tomorrow. Of anyone
who gives her/himself without compensation and
forgets her/himself in excess. Of any one who
defends her comrades with love and resoluteness.
Of anyone who offers recuperators only one
possibility: that of disappearing. Of anyone who
refuses to take a place in the numerous groups
of rogues and of the anaesthetized. Of anyone
who neither wants to govern nor to control. Of
anyone who wants to transform the future into
a fascinating adventure.

-// Pugnale

Conclusion

This article is lacking in depth and technical
information (additional information is
presented in writings, contacts, or projects
listed throughout the essay). It is intended
mainly to expose essential principles of an
insurgent mentality in the modern world.

As I walk in the woods I feel a sense of
wholeness. I feel free because I feel one
with the web of life. When I walk through
a city, I feel alienated from myself. I feel
constant animosity and instincts of rage.
This contrast of self must be preserved on
both levels. What I mean by this, is creating
a life where the wild world we fight for,
is never forgotten, or more importantly,
never lost.

But as we enter the cities, and walk along
the trails of a concrete labyrinth, we under-
stand how it is that it can be dismantled.

We utilize its intelligence to take out its
mentality. We utilize its resources to eradicate
its producing capability. We, on a very
shallow level, participate in its realm, only
as a threat to its nature, which is emptiness.

Further Reading:

Hit Where It Hurts, Theodore John Kaczynski
Available in Green Anarchy #8 (from GA) or in
pamphlet format from Alive and Awol Publications
(Geocities.com/aliveandawol)

Guerrilla Warfare, Che Gueverra

Available for free or purchase at any used or chain

bookstore

Revolution andlor Insurrection, Kevin Tucker
(GA Distro)

Electric Funeral, Havoc Mass
(GA Distro)

Towards a Citizen's Militia

(Geocities.com/aliveandawol)

As Darkness Falls

(Geocities.com/aliveandawol)

Total Resistance, Wimberly Scott
Available online

Direct Action Underground

(GA Distro)

Page 45

FALL/WINTER '05-*06 ISSUE

^^

Anti-Capitalist and Anti-Government Battles

May 22, Venezuela: Gunmen
Seize Government Helicopter

Armed gunmen stole a government-
owned helicopter before dawn after
taking three security guards hostage
at an airport in eastern Venezuela.
The Bell helicopter is the second to
be stolen from the airport located in
Ciudad Bolivar in less than a year.

May 27, Zimbabwe:
Class War Ignites

Police torched dwellings in a poor
squatter camp overnight and deployed
more than 3,000 pigs to "monitor"
the destruction of informal settlements
around the capital of Zimbabwe.
Residents rioted in at least one
township on the southern edge of
Harare as police arrested street
vendors and burned their kiosks.
While police used gasoline and torches
to destroy shacks in one township,
state radio said desperately poor
residents in other areas hurriedly
tore down their own shacks, taking
away building materials they had
bought with their life savings.
Police are under orders to destroy
"illegal dwellings" and vendors'
shacks as part of a campaign to
clean up the city. About half of the
city's urban poor live in the shacks.

GREEN ANARCHY #21

About 10,000 street vendors have
been arrested since the crackdown
began eight days prior. "Police went
around beating up anyone they came
across. They made sure there was no
electricity in the area and under cover
of darkness they were beating every-
one up," said a local resident, adding
that the area had quieted by daybreak.
"Operation Muram-batsvina" -
which is Shona for "get rid of trash"
sparked riots in some Harare sub-
urbs as police descended on some
9,000 shacks and houses at White
Cliff farm, also known as Tongogara,
20km outside of the capital, where
the land is being "re-pegged" and
allocated to members of the army
and police as part of President
Mugabe's strategy to strengthen the
regime's relationship with state
forces. In other cases new black
farmers have arrived saying they
have government permission to take
over the farms.

The unrest was just the latest sign
of economic chaos in the southern
African nation, once the regional
breadbasket. The Zimbabwe Govern-
ment dramatically boosted staple
food prices, devalued its currency by
45per cent and warned that 4 million
of its people could face famine. The
United Nations estimates that "up to

Page

360,000 people (more than 2 percent
of Zimbabwe's population) through-
out the country have been evicted
from their homes." Thousands of
people are living on the streets, with
no shelter from the Zimbabwe winter
temperatures, which at night can
fall to degrees C.

Thousands of destitute people,
who have been forced into the
countryside, will find themselves
underthe control of the local ZANU-PF
tribal leaders who have total control
of the meager food supplies.

June 1, Cape Town, South Africa:
More Township Rioting

Police fired rubber bullets, tear gas
and stun grenades to quell the latest
township rioting in South Africa, as the
country's intelligence agency said it
was investigating the surge of violence
in shantytowns. President Thabo
Mbeki said riots in three Cape Town
townships and in shantytowns in at
least three other provinces could
pose a threat to 'national stability".
About 1 50 rioters in the Cape Town
township of Kommetjie burned tires
and threw stones at cars after a local
official turned up to discuss their
demands for better housing following
riots the previous week. There were

46

also riots in a shantytown in the
Eastern Cape's city of Port Elizabeth,
where 28 people were arrested for
public violence.

At the heart of the riots is growing
frustration with the Government's
failure to provide better housing and
other basic services that the apartheid
regime had long denied poor blacks,
who were herded into townships far
removed from the white-inhabited
cities. At least 7.35 million people -
roughly one in 16 citizens - live in
shacks with no amenities. Housing
officials have said the unrest is also
tied to upcoming municipal elections
expected sometime between Decem-
ber and March. But even the governing
African National Congress acknowl-
edged that the rioting was a cry from
the poor, fed up with broken promises.

June 17, China:

State Operatives Attack

Farmers as Capital Takes Hold

Video footage of a deadly clash
between farmers and gangs employed
by a Chinese electricity company to
turf them off their land has been
released, providing startling evidence
of local conflicts normally kept hidden
or denied by the communist Chinese
State. The video, acquired by inter-
national media from a local farmer,
shows a gang armed with pipes and
shovels as they charge a huddle of

peasant protesters who have refused
to abandon their land to developers.
After a short one-sided battle, a
single farmer was left on the ground
and beaten by an assailant armed
with a pole. Following an explosion,
gunshots, and screams of "Run!"
the images suddenly end.

According to Beijing News, six
villagers and one attacker were killed
in the incident and at least 48 people
were injured, eight of them seriously.
The fighting was reportedly the latest
and most violent of several assaults
by up to 300 thugs who were hired
by a local utilities company to force
the peasantsoff their land.
Tensions had been simmering since
2003, when the villagers refused to
accept an offer from Hebei Guohua
Power, a state-owned company
which wanted to build a storage
facility on their land, about 1 40 miles
south-west of Beijing. Many have
been living in tents on the land ever
since, despite increasingly violent
attempts to force them to move.

Late August, Tonga:
Fiery Rebellion Spreads

Every night in a small Tongan park,
graffiti scrawled on a concrete rotunda
is whitewashed over, and every
morning it is painted back. "Evil is
governing those governing us" it
reads. The shady reserve, Pangai Si'i,
is where hundreds of striking civil
servants and supporters meet each
day in a show of solidarity for their
cause. Speeches are made, food is
eaten, kava is drunk and dances
break out. Gossip is shared about the
country's royal family, and rumors
circulate about what might happen
next. The Weel<end Herald hears
stories of how vehicles will be driven
on to the airport runway, significant
buildings will be torched, and even

United Freedom
Front Prisoners:

The following three individuals
are serving huge sentences for
their role in actions carried out
by the (UFF) in the 1980's, The
UFF carried out solidarity bombings
against the U.S. government on
a variety of issues.

Jaan Karl Laaman W41514,
Box 100, South Walpole, MA 0207.

Thomas Manning #10373-
016, Box 1000,Leavenworth, KS
66048.

Richard Williams #10377-

016, 3901 Klein Blvd., Lompoc,

CA 93436.
I I

that guns may be produced. It is
those deported back to Tonga from
countries such as the U.S. and New
Zealand, to whom the rumors are
attributed. One former convict animat-
edly told a newspaper photographer
about the planned torching that night
of the Prime Minister's office.

There have been arsons - most
spectacularly this week's razing of the
King's beach house - and attempts to
burn down a school in the outer island
group of Vava'u. On Tongatapu Island
the week before, four Government cars
were torched. No one was caught.
Vandals broke windows to get into the
school, where they smashed 1 2 com-
puters, causing up to $1 5,000 damage,
and spilled petrol in two rooms.
Thousands have been on strike for five
weeks seeking pay raises of between
60 and 80 per cent as response to
ministry chief executives enjoying sal-
ary increases of close to 1 00 per cent.
Most of the strikers are teachers and
at Tonga's largest school, of the 885
enrolled, less than 100 are turning up.
A high-ranking member of the Tongan
Government says the country will
exercise its military muscle if anyone
dies in arson attacks hitting the country.

Money has become important to
Tongans in a way it wasn't 20 years
ago, a relatively late transition from a
subsistence economy to a cash
economy. Electricity was supplied to
the whole of Tongatapu Island only
in the mid-1990s and villagers then
bought fridges, televisions, and
washing machines. As a result, they
then ended up with power bills. Many
previously got by through living
simply and growing their own food.

G8 Direct

Action

Roundup

In early July (2-10), anarchists and
anti-capitalists throughout the world
moved to the streets, engaging in
direct action a^^a/nsf capitalism and
^orunrestrained liberation. The annual
G8 summit at the Gleneagles golf
resort - located near Glasgow and
Edinburgh, the two largest cities in
Scotland - inspired individuals and
affinity groups to directly confront
the Machine. Mainstream protest-
ers organized spectacular events
to point the "people's" passive ire
towards the current state/corporate
regimes who continue the cease-
less, centuries-old annihilation of
human and nonhuman animals,
their air, water, soil, food, and
medicine along with their symbi-
otic, experiential wholeness.

The largest spectacular event was
the pathetic "Live 8 - Make Poverty
History" music extravaganza led by
the rich and wannabe-rich pop
icons ofthemusicand movie industry
of the "Free World". Thousands of
young and aging 'radicals' gathered
to "do their part for freedom". This
repetitive, yet still successful, strategy
employed by the Machine locks
down any who might be capable of

connecting their own frustration and
rage to the logic of state/capital,
they were strategically caged. Even
paying for the 'privilege'. The tastes
of authentic, unmediated, personal
and collective liberation savored in
those (still too brief) moments of
joyful rebellion are powerful and
could add to the growing rupture,
but the Entertainment Industry plays
its real role quite well. Particularly
appropriate was the opening song,
performed by British rockers. Kaiser
Chiefs, whose "storming" rendition of
Predict A /?/of played to the crowds
enclosed by official and unofficial
police guards who made sure it
didn't happen there. Yet again, the
pop-cultured prisoners were pre-
vented from breaking out of their
mass-'ooh, I was there, dude, it
was so cool!' trance while their elite
idols shored up their own fragile,
capitalist fiefdoms.

Calls for direct action were issued
well in advance. The People's Global
Action (PGA), the same loose
network that had called for the day
of action against the WTO 6 years
prior, declared July 6 as the Day
of tiie Blocl<ades and thousands
converged in Scotland to take
concerted action to shut the G8
down. Even in Prison America autono-
mous actions of resistance, including
the West Coast Anti-Capitalist
Mobilization and March against the
G8 inspired the imaginations of
revolutionaries and insurrectionaries.
We present the more interesting
actions for your consideration.

Page 47

FALL/WINTER '05-*06 ISSUE

pr<2\Jioos pCK^^e)

Scotland

A five-hundred person international
assembly of anarchists converged at
Edinburgh University on July 2 to ratify
the PGA decision to blockade main
highways connecting Glasgow and
Edinburgh to Gleneagles on the
6th. Dissent!, an international anti-
authoritarian network of resistance
against the G8 organized a self-
contained camp for thousands in an
'eco-village' strategically located to
Glasgow, Edinburgh and Gleneagles.
This small town of Stirling has seen
many battles throughout the history of
anti-colonial resistance. However, it
is surrounded by the Forth River and
has only one road exit, making it
vulnerable to police containment. A
decision reached in the final hours
before the action concluded it would
be advantageous for autonomous
groups to act according to their own
design and many left the camp a half a
day ahead of time to locate in forests
and suburbs along the routes to
Gleneagles. Two hundred of those
remaining at the camp organized the
Suicide Marcli to block the strategic
M9 highway. It was named such since
a thousand rebels would face up to
1 0,000 cops along the way. "The group
decided against all odds that the risk
was worth it" since they would, at
minimum, provide coverforthe groups
clandestinely mobilized elsewhere.

The march began by Sam on the
morning of July 6, meeting the first of
many police lines within 15 minutes.
The pig lines were deep and impen-
etrable. Since no back up plan had been
considered in advance, the marchers
retreated to find other routes to the
highway. A suburban mall nearby
provided a convenient stopover to
release pent-up rage as windows were
smashed and walls spray-painted with
graffiti including "10,000 Pharaohs Six
Billion Slaves". Confiscated shopping
carts were filled with rocks as they

GREEN MARCHY #21

headed towards
another high-
way entrance.
A scout on bi-
cycle alerted
the group to a
police line form-
ing ahead and
a front line of
stick-toting and
rock-throwing
anarchists be-
gan engaging
with the poorly
prepared pigs
that retreated
after only about
thirty seconds.
Stoked by this
first success, the rebels continued
along the now open roadway and were
joined by others hidden in trash bags
along the roadway. The group made it
onto the entrance ramp of M9 but found
themselves facing scores of vans filled
with riot police and as they turned back
to retreat again, a contingent of pigs had
arrived to block their exit path. The
250 that remained -the rest having
dispersed at various points along the
route - escaped into the suburban
neighborhood after a brief battle
provided an opening. A neighborhood
local provided alternate directions to the
highway that took them across fields, a
golf course, and through the trees. They
made it to the highway unhindered and
by 6am the highway was blocked in both
directions using tree trunks, rocks, and
branches. They returned to camp to
prepareforfurtherplanning and action.
Other groups were having success
blocking key roadways as well. By
8:20, fifty "eco-warriors" had the
bridge leading to where some U.S.
delegates were staying blocked.
Another group, including the /(/'fl^^/oc,
was reported as having a picnic on the
motorway while riot cops looked on
confused. When blockades were
threatened, coordinators at the camp
were notified and reinforcements
transported to shore them up. Finally,
the BBC reported all roads heading
north to Gleneagles were shut down,
though unsurprisingly they did not
report the reason why.
The next plan was to break down the
perimeter of Gleneagles. The legal
march -the G5/l/ter/7af/Ves controlled
by the Socialist Workers Party, canceled
earlier by the police - was announced
as a go and those remaining at the eco-
village joined up at the intended starting
point, Auchterarder, the town nearest
the summit. Within two hours, the
perimeter of Gleneagles was breached
at two points with over 500 anarchists
and socialists attacking pigs with
pieces of ripped-out fencing. Chinook

helicopters filled with riot cops and
dogs greeted rebels who breached the
hallowed resort of the ruling class. A
head-to-head battle ensued as heavily
armed pigs used shields and batons
to force back the embattled and sig-
nificantly outnumbered rebels. As the
attacks raged, Tony Blair landed by
helicopter and Bush crashed into a
security cop while riding his bike.

A legal march was canceled again
by the pigs, but through a negotiation
process with the vanguards, it was again
permitted. The parade, resembling a
carnival, drew locals who lined the
streets watching the spectacle. When
the marchers came to a barricade they
stopped and chanted, calling for an end
to the Iraqi occupation and to the debt
of the "developing world". Black-clad
and masked individuals, located within
the crowd, began to move forward to
shake the barricade, eventually taking
a piece of it down. This started an
argument between anarchists and the
leftists who insisted they not take their
militant actions any further. As one
protester started to walk towards the
resort, pigs pushed back and a new
battle began. The barricade itself
became a weapon used against the
police line. The confrontation raged for
twenty minutes until police reinforce-
ments attacked from the rear breaking
up the crowd. But the fields located
between the street and Gleneagles were
unprotected by barricades and the 3ft
barbed-wire fence was easily scaled.
Protesters battled the pigs in the 500-
meter area that separated them from
their goal. Four hours later, 100 had
been arrested and 29 pigs wounded.

On July 7, a security cordon had
been enforced around the eco-camp
where up to 5,000 dissidents had
reconnoitered. Police in full body
armor and carrying shields blocked
the main entrance to the camp and
closed the roads in the town.

Bristol, England

A group took control of the luxury flats
of Prime Minister Blair; The Panoramic'
complex in the center of Bristol. The
Avon & Somerset pigs were taken by
surprise, having mobilized their forces
to deal with "peaceful demonstrations"
elsewhere in the city. The communique
issued by the South Bristol Anarchists
also challenged the Live-8 spectacle:
"We have taken control of Blair's mil-
lion pound flats in an act of solidarity
with militant black bloc comrades in
Scotland. Blair is a hypocrite who
claims he is "making poverty history"
whilst sitting on personal investment
property worth millions of pounds in
our city. "MAKE POVERTY HISTORY -
KILL THE RICH"

San Francisco, CA

The organizers of the July 8 San
Francisco event billed it as the "West
Coast Anti-Capitalist Mobilization
and March against the G8". The
Mission District was selected as the
battleground. A march began with an
estimated 200 people with black
flags and banners such as "Anarchist
Action". The march was punctuated
by flag burnings and attempts to stop
traffic, but was countered by police
attacks using tear gas and batons.
Small riots followed some of the pig
attacks. Groups began to split off,
with police units following some of
them. Splinter groups attacked Wells
Fargo, Bank of America, Kentucky
Fried Chicken, PG&E, smashing
windows with hammers, sticks and
poles. Making good use of what was
close at hand, overturned news
boxes blocked cops from entering
several intersections.
At some point. Officer Peter Shields
exited his patrol car after a foam
mattress was reportedly thrown
under it, with some attempting to
light it afire. He was allegedly sur-
rounded and beaten about the head
causing sufficient damage to put
him in the hospital in 'serious con-
dition'. Three comrades are facing
multiple charges in the attack on
Shields: Cody Tarlow, 21, of Felton
(Santa Cruz County), Doritt Earnst,
31 , of Berkeley and a third suspect
who refused to identify himself.
Charges include suspicion of attempted
lynching, malicious mischief, battery
to a police officer, aggravated assault
on a police officer with a deadly
weapon and willful resistance to a
police officer that results in serious
bodily injury. In addition, Tarlow
was held on suspicion of wearing
adisguiseforthe purpose of escaping
discovery or identification with a
public offense. Earnst was also
suspected of removing a weapon
other than a firearm from an pig,
and the unidentified man was
suspected of inciting a riot.

Conclusion

There is a lot to discover, consider,
and critique about the goals, strategy,
and tactics used during anti-G8
actions. We hope this will be done
amongst trusted members of affinity
groups who might find creative
ways to share useful but non-com-
promising information. For now,
we'll savor the raging joy that
resonates deeply in all of us who
experience every liberating moment
of unrestrained insurrection.

Page 48

BnnAE NDTES ON THE

sncmL. cnNHTHUCTinN

by Theresa Kintz

What is a worldview, a belief system, an ideology if not just a way we
human beings come to understand the world we live in and form the
basis for acting in it? Is it possible to live your life without a worldview,
without judgment or assigning value, isn't that necessary for agency?
Can we honestly say that we in the anti-civ movement are not interested
in spreading our worldview, our ideology? Isn't it just another way of
saying we want others to seriously consider anti-civilization ideas?
Perhaps to even act on them to stop the Leviathan from destroying nature
and societies? Isn't this why we write, gather, tour, talk, bum things
down? It is more than just a purely oppositional stance; it is constructive
as well as we posit the possible solution in a future primitive.

The anarchist, primitivist, anti-civilization perspective comes closer
than any worldview to transcending the traps of ideology, but it is an
ideology none-the-less. It is an exercise in critical thinking that strikes
at the core of our social conditioning and calls into question the most
fundamental beliefs about our relationships with each other and the
natural world. But it also has the same form and substance that all
social constructions of reality have. Our debates call attention to this
as we argue with one another about best theory and practice.

Fredy Perlman, rejecting the 'anarchist' label, famously said that
the only 'ist' he claimed to be was a cellist. I embrace my shorthand
identities - I am an anarchist, a primitivist, an archaeologist, a
feminist.... but I know I am more than what these categories I place
myself in may stereotype me as - it is linguistic shorthand designed
to merely facilitate communication. I have an ideology because I have
ideas about the world and I act on them. . .

Religions, worldviews, ideologies... ahh, the dilemma of the social
construction of reality! How does one transcend socialization, break
free of ideological thinking, is it even possible? It presents a unique
problem for us anti-civ types who are acutely aware that all that we
know has been learned, conditioned by our race, class, gender, our
temporal and geographic place, by civilization in general, i.e. our
unique social location.

It is our awareness of this, I'd argue, that allows us to make the first
step towards an authentic existence. The recognition of our own and
of others inherent subjectivity is key.

I know that being born female into a white, downwardly mobile
middle-class Catholic family in the US in the latter half of the 20*
century shaped my worldview. Have I learned to stand back, examine
my views, place them in a context and then go beyond ideology? How
can I be sure I have succeeded? Are my anarcho-primitivist views
simply a logical outcome of my traditional socialization plus a taste
of the post-60 's culture of rebellion? I could only pick and choose
from the ideas that I was introduced to; how did I come to the conclusion
that Rousseau, Thoreau, and Zerzan were more interesting and
insightful thinkers than Mills, Locke, or Bookchin? What impact did
the Viet Nam war or the Black Panther movement have on the way
that I came to see the world during my 70 's adolescence? How did the
strong women family members that I've known all my life influence
the woman I have become? And what about all these years I have
spent as a student in universities listening to people (usually males)
profess? How has watching television, or reading popular books and
magazines affected my perspective on reality? Not to mention the
interpersonal relationships, the significant others I have known and the
way they have all shaped my ideas. And of course there is civilization,
industrial society: that form of social organization that permeates
every aspect of my daily existence.

When addressing the issue of how the anti-civilization movement
should think of belief systems and the effects they have on our society,
on us, it is important to remember the nature of culture. Culture is to
humans as water is to fish. We are immersed in it always and forever
as social beings. It is very difficult to step out of the cave, or the
matrix, or whatever cultural reference you want to use to refer to what
philosophers describe as the prism (or prison) of our own subjectivity.
But freedom in a large sense stems first from freedom of thought, as
Thoreau argued. Even when his freedom of action was taken away
when he was imprisoned for his civil disobedience he proclaimed
himself to be more free than the conformists of his society that accepted
an unjust social order instead of resisting.

The first step toward transcending the traps of ideology is acknowl-
edging the universal yet diverse nature of it. It is not the type of
post-modernist recognition of subjectivity that leads to a nihilistic
conclusion that all belief systems are equally valid. They are not; as
all of us who strive to construct a critique of civilization know. It is
more a matter of realizing that the way we look at the world, our
attitudes, our values, our beliefs are always under the influence of the
socialization we encounter in industrial society, and therefore our
personal theory and practice should be a matter of reflection that is
constantly under development.

I have no problem saying I believe in anarcho-primitivism. Is this
ideological thinking? So what? I do not feel the need, as some
anarchists do, to constantly assert that my belief system does not
deserve the designation 'ideology.' To me, this is a semantic quibble.

Page 49

FALL/WINTER '05-*06 ISSUE

Futthet Symptoms of the
System's Meltdown

May 2, Michigan: Teens Face
Charges for School Fire Bombing

19-year-old Katie Davidson turned
iierself into authorities for her role in
the fire bombing of her old high
school. This comes after the arrest of
her alleged partner in crime, 1 9-year-
old Nicholas Meyers. Davidson and
Meyers allegedly threw Molotov
cocktails into dumpsters and set fire
to the school's computer-aided design
room, destroying computers and
months of students' work. Both face
charges of arson, preparation to burn,
breaking and entering, and using
Molotov cocktails.

May 2-3, Slidell, LA: Students
Arrested for Bomb Threats

Two students were arrested after two
consecutive days of bomb threats at
St. TammanyJr. High School. Officials
discovered writing in bathrooms and
on a desk indicating someone planned
to "blow up the school." They think
the threats are the work of students
looking for an excuse to get out of
class. Afteranotherstudent ratted her
out, a 1 2-year-old admitted to writing

GREEN ANARCHY #21

a threat to blow up the school. She
said she wanted to have some time
off from school like when they evacu-
ated the building after yesterday's
bomb threat. The school was evacu-
ated for a second time Monday when
someone activated the fire alarm.
There have been at least five bomb
threats at the school since March,
according to one parent. Kids at this
school love to get out of class!

May 4, Conway, South Carolina:
Recess Can Be Anytime

Over the weekend, windows were
broken out in 56 school buses parked
in a bus lot near Conway High School.
A driver's education vehicle, three
golf carts, and a storage shed also
were damaged during the incidents.
Students were able to arrive an hour
late to school, thanks to the damage
- estimated at $30,000. Previous
incidents of vandalism in the area in-
clude a handful of bus tires being
slashed last year at Conway and
Socastee high schools and two cars
in 2003 being rigged to ram into
Socastee High School without a driver.

May 22, New Orleans, LA:
Cop Murder Victim Remembered

Friends of police murder victim and
trombone player "Shotgun" Joe
Williams hurled objects at police
and assaulted pigs during a party
celebrating what would have been
Joe's 23rd birthday. 11 people were
arrested at the 300-400 person party
in the 9th Ward neighborhood. Joe
was killed by police while unarmed
in August of 2004.

May 29, Bridgeport, CT: Riot
Follows Dirt Bike Rider's Death

Four cops were injured and people
threatened to "kill the pigs" as ten-
sions surrounding a fatal dirt bike
accident boiled over into a riot. It
began when police received repeated
calls of shots being fired, not far
from the Greene Homes housing
project, where Ahkeem "Robby"
Cohen, 21, who died in the May
27 accident, once lived. A crowd of
about 30 people, holding a vigil for
Cohen, surrounded an unmarked
police car yelling obscenities.
Manuel Turado, 1 6, allegedly pushed
one of the pigs. As the cop attempted
to grab hold of Turado, an uni-
dentified member of the crowd
shoved the pig from behind, causing
him to fall. Police said Turado began
pounding the cop in the back of
the head with his fists. Additional
police arrived and the crowd pelted
them with glass candles and bottles
of alcoholic beverages. Someone
hurled an object shattering a window
at the General Electric Credit Union
offices across the street. Police
countered with pepper spray and
arrests. Three people, including
two relatives of Cohen, were arrested
in the confrontation and four pigs
suffered injuries.

Meanwhile, Mayor John M. Fabrizi
urged the community to stay calm,
even as he raised questions about
whether the dirt bike had collided
with a city-owned SUV driven by his
aide, Michael E. Feeney, as a witness
previously reported.

Memorial Day Korea:
MSN Hack Worth Remembering

It looks like hackers have some
unfinished business with software
giant Microsoft. Once again, they
have targeted the popular MSN
Web site in Korea and activated pass-
word-stealing software which gave
them access to passwords of the

users on the site. It's unclear how
many users had been affected in
activity that continued for up to
three days before protective measures
were under taken. This attack is the
latest in a series of penetrations into
Microsoft's products that continue
to plague the company even
though it has invested millions of
dollars to make its products more
impervious to computer hacking.

This latest break-in went unde-
tected for days when researchers at
San Diego-based Websense Inc.
discovered the intrusion during
routine scans. Websense scans
more than 250 million Web sites
every week looking for sources of
viruses and related problems that
affect web sites. Consequent to this
news, Microsoft stock shares fell 36
cents to $25.43 on Nasdaq.

June 2: Holargos, Greece:
Government Documents Burnt

A fire broke out in a building where
the Athens Prefecture's Transport
Department archives are stored.
This arson is thought to be the work
of a group that produces forged
drivers' licenses and customs
documents, Athens Prefect Yiannis
Sgouros said. A closed circuit
television tape shows two indi-
viduals setting fire to the storeroom.
"It is clear that organized rings...
are trying to cover their tracks,"
Sgouros said.

June 15, China: Electrical Pylons
Taken Down by Thieves

A high-wire theft of a power line in
north China went spectacularly awry
when a loose cable got tangled up
with a passing truck and pulled down
seven pylons. The accident brought
traffic to a halt for nine hours and
caused some 1.3 million yuan in
direct economic losses and 80,000
people were left in the dark.

Theft of power lines has become
rampant as high-tension cables are
cut for its scrap value. Power
supplies have been running short
across China as strong economic
expansion has fuelled the fastest
power demand growth in the world.

"The power cut has renewed the
focus on China's strained electricity
network, with officials working to
prevent blackouts, whether brought
about by sabotage or natural causes
such as storms and earthquakes,"
the China Daily sdi\6.

Page 50

June 17, Eugene, OR:
Teens in Custody for School Fire

Eugene pigs have arrested two teen-
agers in connection with a fire that
destroyed the gymnasium at Santa
Clara Elementary School. Evidence
left at the scene and tips from anony-
mous snitches led arson detectives
to arrest 15-year-old Danny Hale
and 17-year-old Nicholas Ingram.

Firefighters responding to the blaze
called for additional crews after they
forced open the gymnasium doors and
found the main floor fully engulfed in
flames. The fire then spread to the
second floor and attic; the ferocity of
the blaze forced firefighters to retreat,
as the gym roof finally collapsed.

June 26, China: Riots Continue!

Thousands of Chinese rioted in
Chizhou, in the poor eastern Anhui
province. This latest revolt started
when a sedan and a bicycle - ridden
by a middle school student - collided.
When the men emerged from the car
they assaulted the student. The at-
tackers were taken to a police station
but the growing crowd swarmed
around the station demanding the
men be handed over to them. Some
focused their anger on the men's Toyota,
smashing it, flipping it over, and
torching it. Fire fighters fled the scene
as soon as they arrived. Armed police
were driven back by a hail of rocks and

lit firecrackers. The crowd also attacked
reporters, one of whom was burned
by a firecracker, and confiscated
cameras from anyone taking pictures.
Power to the police station was
cut and the mob started throwing
fireworks inside, according to the
Chizhou Daily. The crowd, now
numbering around 10,000 flipped at
least three police cars and set them
on fire. A nearby supermarket was also
looted during the chaos. Hundreds
of armed police in full riot gear
managed to restore order around
midnight. The official Xinhua news
agency, in a rare report on a local
disturbance, blamed the riot on a few
criminals who led the "unwitting
masses" astray, in which six pigs
were wounded and thousands of
dollars in damage occurred.

Protests have become increasingly
common in China, largely fueled by
"corruption" and the widening wealth
gap. Earlier this month, villagers in
the northern Hebei province, protest-
ing to keep their land, were attacked
by a group of armed hired toughs.
Six farmers were killed and 48 injured
in the ensuing battle.

July 4: ''United" States:
Independence Day Explodes!

Here's a brief wrap-up of just a few
of the chaotic events that occurred
on the birthday of the U.S. Empire:

Johnson City, TN: A crowd of 100
people turned on cops, some shooting
fireworks at pigs, and some avoiding
that mediation, and punching them
in the face.

Provincetown, MA: "You had the
punk factor out there, "Provincetown
Police Chief Ted Meyer said. "Con-
tentious is the best word I can think
of." A crowd of two thousand or so
remained in the streets after the
fireworks show that drew 60,000
throughout the day. Police insist they
were there breaking up fights when
things got out of control. Some
participants had other versions. One
man stated the police jumped his
friend from behind because he had
an open beer bottle in his pocket.
Twenty-four were arrested.

Michele Couture watched the fracas
from a second floor of a building
across the street. She stated that she
was horrified by dozens of instances
of public urination in the alley below
her. "It was totally unbelievable and
really appalling," she said. "These
people contributed nothing to
Provincetown except urine, vomit
and violence." That's punk as fuck!

McKinney, TX: Police responded
to "dozens of calls" in one neighbor-
hood for gunshots and fireworks.
When they arrived at the scene, squad
cars were hit with bottle rockets
and beer bottles. Cops chased several
people into their apartments and
ordered non-residents to return
to their homes. A short time later,
another wave of disturbance calls
involving fireworks and gun shots
brought them back with a repeat
performance of bottle rocket and beer
bottles attacks. This time a crowd
began gathering in the streets. A SWAT
team was called in to assist. The crowd
was restless and people were fight-
ing or shooting fireworks; fires blazed
in a tree and in the bed of a pickup.

The SWAT team used tear gas to break
up the crowd who continued to throw
fireworks at the paramilitary force.
Some arrests were made.

Charlotte-Mecklenburg, NC:

Dozens of cops were called to the
transit center in uptown Charlotte
when hundreds of teenagers began
fighting, blocking traffic, pushing
dumpsters into the street, and firing
guns into the air. Police estimate the
crowd to be about 2,000 at its height.
The ruckus continued until around
Sam. Twenty people were arrested on
charges of fighting, disorderly
conduct, and resisting arrest. One
person faces felony charges of in-
citing a riot. Police said the incident
might prompt some changes in the
planning of next year's event.

Santa Cruz, CA: An 18-year-old
man was arrested on suspicion of
arson after a fireworks-related fire
was discovered in a trashcan at
Pacific Collegiate School. He was one
of three men seen running from the
school about 1 1 :30pm. Investigators
are probing its possible relation to
fires set in two larger trash containers
adjacent to the Santa Cruz High
School library just after midnight.
This second fire caused an estimated
$50,000 damage and police say it
may be related to a series of arsons
in the city last year.

July 7, Waco, Texas: Escalating
Arson Attacks in Downtown

In less than 2 weeks at least a dozen
blazes were set in a 10 block radius
downtown. Waco Fire Marshall Jerry
Hawk thinks one person is to blame.
Most fires have been in dumpsters or
small grassy areas. However a recent
fire at a strip mall damaged or de-
stroyed most of the businesses. Two
fires were set at the historic Waco High
School and a church was also ruined.

Page 51

FALL/WINTER ^05-^06 ISSUE

July, Beirut, Lebanon:
Bomb Injures Lebanese Minister

A powerful bomb targeted the
motorcade of the outgoing Pro-
Syrian Lebanese defense minister in
a wealthy Christian suburb this
morning, wounding him and killing
two bystanders. The Red Cross and
the Mexican Embassy are near the
location where the bomb, believed to
have been planted in a parked car and
denoted remotely, hit the minister's
Porsche and left a crater in the road.
This was the first assassination
attempt against a top Lebanese official
since former Prime Minister Rafik
Hariri was killed by a car bomb in Feb-
ruary. "There is a plan to eliminate
every witness with information about
the assassination of Rafik Hariri," Druze
leader and Syria critic Walid Jumblatt
told Future TV. "I expect these killings
to continue until the security services
are purged" of allies to Syria.

July, Congo:
Riot Police Enforce Democracy

Black-clad riot police fired tear gas to
disperse a crowd of up to ten thousand
demonstrators protesting delays in
Congo's first postwar presidential
elections. Occasional gunfire could
be heard, but it was not immediately
clear who was firing or on whom
or whether there were casualties.

GREEN ANARCHY #21

Police, some wearing black masks,
could be seen arresting protesters.

July, Sparta, TN:
Man Held in Church Fires

One church was destroyed while
another church on the same street
was heavily damaged. Five vacant
houses were also set ablaze in what
police have said wasastring of arsons.
James Henry Dibrell, 47, was in cus-
tody in connection with the fires that
stunned the predominantly African-
American neighborhood in the heart
of Sparta. The acts are not considered
Hate Crimes since Dibrell himself,
according to state prison records, is
black. "What is there to hate - a
church, an empty building? We will
rebuild", said Ben Gardenhire.

July 22, Berlin, Germany: Plane
Just Misses Schroeder's Office

A small aircraft crashed onto a lawn
between Germany's parliament and
Chancellor Gerhard Schroeder's office
in central Berlin on Friday, killing the
pilot as it burst into flames, police
and witnesses said. The single-
engined, ultra-light aircraft crashed
a couple of hundred metres from the
Reichstag building that houses the
lower house of parliament and about
the same distance from the chancellery,
witnesses said.

July 22, Yemen:

At least 50 people have been killed
in Yemen in two days of riots ostensibly
over rising oil prices. 375 people
were injured in the riots, including
255 policemen.

July 22, Tbiisi:

Vladimir Arutyunian, a 27-year-old
ethnic Armenian, was arrested
yesterday following a shoot-out in
which he killed the head of the Inte-
rior Ministry's counter-intelligence
department. He is also suspected
of throwing a faulty hand grenade
toward President Mikheil Saakashvili
and visiting U.S. President George
W. Bush last May. Photos posted
on the Interior Ministry's website
show Arutyunian allegedly holding
a grenade wrapped in a red hand-
kerchief, minutes before throwing
itat Bush and Saakashvili. But Tbilisi
Prosecutor Giorgi Ghviniashvili today
said Arutyunian had not confessed
to investigators, making it difficult to
charge him over the grenade incident

July 23, Beirut, Lebanon:

Bomb Welcomes Rice's Visit

to "New Lebanon"

A bomb blast rocked central Beirut
just hours after US Secretary of State
Condoleezza Rice made a surprise
visit to pledge her support for the
"new Lebanon" ushered in by Syria's
April troop pullout Two vehicles were
torched in the blast caused by a
bomb placed under a car parked
close to the privately run Saint
Joseph University on the edge of
Christian east Beirut. Lebanon has
been rocked by no fewer than eight
previous bombings already this year,
most notoriously a February blast
that killed billionaire five-time
premier Rafiq Hariri and is currently
being investigated by a UN team.

July 23, Santiago de Compostela,
Spain: Bomb Explodes at Bank

An ATM at local savings and loan
bank Caixa Galicia exploded at a
popular tourist destination. It is also
the third most important city in the
Roman Catholic religion behind
Rome and Jerusalem.

August 19, Aurora, IL:
Teens Arrested in Arsons

Two Aurora teens were charged with
arson, accused of setting six fires.
No injuries were reported in any of
the incidents. Teens are also sus-
pected of vandalizing a number of
vehicles in recent weeks. The teens
were arrested after Aurora police
staged an undercover operation.

The arson charges stem from a
midnight fire in a shed at Rollins
Elementary School

August 31, Orofino, ID: Bugged
Coffee Can Leads to Arrest

Two dog teams and 17 law enforce-
ment officers staged a pre-dawn raid
on a wood-pole hut in the forest
northwest of Weippe. They arrested
David Pruss, 34, on a warrant for
alleged malicious destruction of
property and burglary. Police believe
Pruss may be responsible for more
than $100,000 damage to power
transformers, telephone switches, a
small hydroelectric plant and logging
equipment including bulldozers,
tractors, and skidders. He was also
sought in a series of break-ins at
area cabins and businesses, where
various items were stolen.

According to the Clearwater
County Sheriff's Office, Pruss "is
believed to have told others his intent
was to damage public infrastructure
in order to lure Clearwater County
Sheriff's Deputies into the woods for
the purpose of picking them off."
Sheriff Alan Hengen said authorities
discovered Pruss' location after they
placed an electronic signaling device
in the bottom of a plastic can of
coffee, and put the can in a building
that had been burglarized several
times. "We knew he liked coffee,"
Hengen said. "He took the bait"

The can was removed from the
building aweekafter it was planted and
deputies homed in on the transmitter
signal to triangulate its approximate
position: a 6-foot-square hut made of
poles tied together and covered with
pine boughs, concealing a tent under-
neath. According to the news release,
Pruss was "believed to have been
reaching" for a Mac-90 assault rifle that
was found underneath him.

Sacramento, CA:
Arsonists in Custody

Three juveniles are in custody for
allegedly setting more than 30 fires
in the Carmichael area in the past two
weeks. Sacramento County Sheriff's
Department arrested the 1 5-year-old
boys, accused of a series of fires
started in trash cans, dumpsters and
bushes that damaged Barrett Middle
School, Del Campo High School, two
businesses, several community
parks, and 22 residences. "What
makes this one unique are these
three kids worked in concert, not by
themselves, and they increased from
small fires to large fires," said
Sacramento Metro Fire District
spokesman Capt. Steve Turner.

Page 52

— Look, there is someone standing in the middle of the
street and he has a smoking weapon in his hand.
Whoever could it be? — A dreadful terrorist, there is no
doubt. — No, wait, he is wearing a uniform; he is a brave
guardian of order. . .

There are truly few words capable of provoking an almost unanimous
indignation. Violence is one of these since it brings back blood,
sorrow and death: our stomach protests, overwhelmed by a feeling of
nausea. This doesn't prevent any of us from living in the midst of
violence, justifying it, applauding it, employing it. Let it be said once
and for all, every absolute condemnation of violence is hypocrisy.
The world will never be a convent where peace of the senses and
stomachs rules.

Thus, it is interesting to note how those who verbally rail the most
against violence are the same ones who make extensive use of it, after
having institutionally taken it away from the individual. Being the
one who holds the monopoly on violence, drawing enormous benefits
from it, the State does not love competitors and defends itself against
them. On the one hand, it sprinkles violence with brimstone, in a way
that makes it feel untouchable to anyone who has the boldness to
approach it. On the other hand, when the subterfuge fails, it has
recourse to slander against anyone who refuses to deprive themselves
of such a possibility.

So let's imagine when the weapon is pointed against the state itself!
Yesterday the nazis called the population to beware of the partisans
because they were all "bandits", today democrats do the same thing
with all rebels, thought of as "terrorists". In every era and latitude,
power needs to demonize its enemies. Thus, after the confiscation of
violence, there is the confiscation of the words that signify it. After
the hypocritical condemnation of violence, there is the hypocritical
condemnation of terrorism. A State, the enemy of terrorism?
Impossible, it is a contradiction in terms. At minimum, such a State
would have to disband the army and the police, a prelude to its own
disappearance. In fact, terrorism is characterized by being indis-
criminate violence in the service of power. Soldiers who bomb entire
territories, making thousands of victims among civilians, are terrorists.
The men in uniform who charge demonstrations, smashing the heads
and breaking the bones of anyone who appears before them, are
terrorists. The judges who support them with laws, the politicians
who give them orders, the industrialists who furnish them with weapons
are terrorists. The State, any State, that imposes its will with the threat
of prison or poverty, is terrorist.

Page

Brimstone,
Gall and Fire

It is true, there is also another form of terrorism. When minds in pain,
that wander through the infernal terrain of the commodity, renounce all
hope, all vital tension, any joy of living, here and now, this is where
their violence tends to empty itself of any consciousness and becomes
gloomy. One who believes in God can abandon this unbearable human
condition in order to reach the divine, setting off on the path of martyr-
dom. One who is lacking any faith can only vent their gall for this
eternal desolate present. Religious or secular as they may be, it is no
longer hatred for those who impose the daily sadness that guides their
actions, but merely resentment toward anyone who accepts it.

However, this end of the world can be seen not just as a dusk, but
also as a dawn, the light of which enflames the heart and sharpens the
vision of individuals who are inclined to strike their enemies. Their
violence is never blind because they know how to distinguish
between those who exercise authority (or strive for it) and those who
suffer it, those who laugh at them from the height of their official
chair and those who lament from the depths of their desperation.
A violence, this one, that does not want to conserve any ancient
privilege or demand any new right, but rather to reject them all, and
that is born of the awareness that the gates of the prison society in
which we are all locked up have no keys and thus will be broken open.

"The question is," said Alice, "whether you can make words mean so
many different things."

"The question is," said Humpty Dumpty, "which is to be master —
that's all."

To those who feel completely uprooted, to the millions who are the
damned of the Earth, reformism has nothing to offer. The promise of
happiness must be at the height of what is missing. And what is missing
are human relationships, the meaning and pride of one's activity, the
passions, the force of ideas, mutual recognition, the pleasure of
adventure and effort. Only two prospects now correspond to the desert
of hearts in these times of war: the Apocalypse and social revolution.
Contrary to secular and rationalist illusions, the various forms of
fundamentalism are not, in fact, a regurgitation of the past, but rather
a civilized response to the breakdown of industrial society. The need
for sacrifice is the reverse side of a world based entirely on utility and
the commodity. Power has always drunk at both fountains.

-some internal enemies

11113 WALLS OF TimilOU

ITALIAN ANARCHM>T<> ARRIESSTIED
IN MA<><>IVIE RAII]<>

In May, five anarchists were arrested by the Digos
(political police) as part of an ongoing investigation
of "subversive association with the intention
of terrorism". Using 150 pigs, helicopters, and
bomb-disposal experts, 16 homes and spaces
were searched. The occupied space Capolinea in
Lecce was closed and subjected to judiciary
seizure. Eight others are under investigation while
at large for the same charge and two more for
unauthorized demonstrations. Telephone and
environmental wire-tapping was used as well
as a GPS detector installed in a car.

The investigators claiming that they are respon-
sible for attacks against the ATMs of Banca Intesa,
pumps of an Esso distributor, a cathedral in Lecce,
and the house of Father Cesare Lodeserto's sister.
There has been constant and uncompromising
opposition to the immigration detention camps
or "Centers of Temporary Residence" (CRTs)
whose director. Father Cesare Lodeserto, was
arrested with charges of private violence and
kidnapping. (See: "State Repression" in G/l#20)

On May 1 9, seven people were put under house
arrest in Cagliari and charged with attacks against
cops and members of far right youth movements.
Some of them were also charged with planning
attacks against institutions, businesses, and
religious targets and with the possession of
gunpowder and other material used to develop
explosive devices. Over 50 house were searched
in the Cagliari raids.

On May 25, another five people were arrested,
three in Viterbo and two in Rescara. Among the
charges: planning the January 19, 2004 attack
against Viterbo's law court and the foiled attack
againstthe headquarters ofViterbo's Justice Minister
on October 23, 2003. Twenty-five houses were
searched, two Internet sites were terminated, and
two e-mail addresses shut down.

The next day, 80 houses were searched by police
forces and seven more anarchists associated with

GREEN ANARCHY #21

T\\e ^c\^i$ kav/^ cof^e vv//tk tk^/r K\a^/ vJc\r cr\f^es>.

)/e$ tk^ po\Jer Vs/a$ -Were, -We po\J^r \t^(\S> 'fouy\<i^

Si/ Nllion people V(\\ie kec^rd tkat $c\r^e $ounci

Tko^f old \L^oct oy\ fke door, \Ly\oct ok\ tk<^ door.

i\ere +k<^y cot^e fo fo^l^e one t^ore,

state Repression News

One t^ore.

-Phil Ochs,
Knock On The Door

FAI, the Informal Anarchic Federation,
were arrested. Three were charged with
the July 2001 attacks, on the eve of
Genoa's G8 meeting, when parcel
bombs were delivered to representatives
of Italian institutions, corporate busi-
nesses, and the mass media.

"We don't know if they are innocent
or guilty, and we don't care. We don't
look for the things that we consider justified in
the lines of the state's legal codes. If they are
innocent they have our solidarity. If they are guilty,
they have it even more." We couldn't have said it
better than this anonymous comrade!

This is an ongoing situation, so information is
changing daily (see: www.spiritoffreedom.org.uk
for updates).

LONG-;>TANI]ING ;>QUAT
lEVICTIEI] IN I3IERLIN

On June 6, the squatting project Yorckstrasse 59
in Berlin was forcefully evicted,
the culmination of an 18-month
stand-off between supporters of
this counter-culture project and
city officials. The dispute finally
came to an end after police
evicted the residents in Berlin's
Kreuzberg district, dismantling
one of the last alternative living
projects that sprung up in post-
World War West Berlin. 60 people,
among them 11 children, lived in
this former factory building and
the Anti-racist Initiative (ARI),
the pirate radio Onda, the Latin
American information service
Roonal, and other groups had
their offices there. It was also a
free space for many more eman-
cipatory activities. The people from
Yorckstrasse and many others in
Berlin and elsewhere fought
hard for the survival of the project
that was founded 17 years ago.
Many groups and individuals
carried out solidarity events before
and protests after the eviction,
for instance in Uruguay, Roland
and Austria.

Hundreds of people watched as
police cleared out the "Yorck 59"

building. The name is taken after the address,
Yorckstrasse 59, which is in a district that has
become known for its student, autonomist, and
ultra-left subculture in the decades following
WWII. A number of alternative groups sprung up
here as environmentalism, militant feminism, and
anarchism became reactions to post-war pros-
perity and conservatism. Truly a phenomenon of
the times, these groups represented many different
political perspectives, styles and attitudes, but they
had one thing in common: the urge to break out
of the political and social molds of the late 1970s.
These new rebels also wanted to oppose the
sentimental images of hippies bent on improving
the world.

Many such alternative living arrangements died
in the years following the fall of the Berlin Wall in
1 989, as the city and private entrepreneurs bought
up property and began gentrifying neighborhoods.
And now, former residents and their supporters
face legal consequences. The owner of the building

®

Rat out your neiQliborj! with

OPERATION TIPS

TBGETIER WE CAN SMOIE THESE
DOMESTIC TRAnDRS OUT OF THEIi HOLES

CDNSIUT ITDUI MMIIV DF HIMtLAND SLCUHI1Y DFriH

Page 5^

is suing those who barricaded themselves in the
building for damages and rent totaling 90,000
euros ($11 0,000). Similar alternative communities
have been dismantled around Germany and most
famously, in neighboring Denmark. Last year,
Denmark's conservative government voted to
dismantle the counterculture neighborhood of
Christiana, where hundreds of people have lived
for free for decades. Now, the government wants
to tear down existing buildings and use the property
for luxury apartments.

UN OCCUPATION FORCIE CARRIIE<>
OUT MA<><>ACRIE OF POOR IN HAITI

On July 6, UN occupation forces carried out a
major military operation in the working-class
neighborhood of Cite Soleil, one of the poorest in
Port-au-Prince. According to accounts from
members of the community, many of those who
chose to remain anonymous, as well as from
journalists who were on the scene during the
operation, UN forces surrounded two neighborhoods
sealing off the alleys with tanks and troops. As
helicopters flew overhead, UN forces launched the
offensive, shooting into houses, shacks, a church,
and a school with machine guns, tank fire, and tear
gas. Eyewitnesses reported that when people fled to
escape the tear gas, UN troops gunned them down
from the back. Forces shot out electric transformers
in the neighborhood. People were killed in their
homes and on the way to work. The operation was
primarily conducted by UN forces, with the Haitian
National Police this time taking a back seat.

The evidence of the massacre? Homes riddled
by bullets, tank fire and helicopter ammunition,
and corpses. Multiple community people indicated
that they had counted at least 23 bodies of people
killed. Community members claimed that UN
forces had taken away some of the bodies.
Published estimates indicate that upwards of 50
may have been killed and an indeterminate
number wounded, and that more than 300 heavily
armed UN troops took part in the assault on this
densely populated residential neighborhood.

SUJPPORT AMANDA CIERIEZO GARCIA!

Green Anarchyhas only just recently learned about
the case of Spanish eco-anarchist Amanda Cerezo
Garcia who has been imprisoned since the summer
of 2003! Amanda is held on remand accused, along
with Eduardo Alonso Sanchez, of setting fire to
a vehicle which was being used to destroy the
environment in Valencia (it is not clear what
type of vehicle was burnt - What we've been
told is there was a lawful campaign against this
unspecified environmental destruction. Despite
the "lawful" campaign the eco-destruction con-
tinued so someone decided to resort to direct
action to stop the destruction). Amanda has also
been accused of attempting to murder a neo-nazi
politician with a letter bomb. The bomb exploded
before it reached the politician, injuring a postman.
Amanda has confessed to both the arson and the
letter bomb action but has stated she acted alone
in both actions. Amanda is well known in Spain as
an anarchist and whilst in prison Amanda has been
translating animal liberation literature into Spanish
and then getting her supporters to publish
these translations.

The UK's Earth Liberation Prisoners has heard
unconfirmed rumours that Garcia may have been
released from prison.

GRAND JURY <>IEATIED IN AR<>ON CA<>IE

Nine activists were subpoenaed from San Diego
and the surrounding region to appear before a
federal grand jury to extract information about the
2003 burning of a La Jolla apartment complex,
which caused $50,000,000 damage. Three people,
Danae Kelley, David Agranoff, and Michael
Cardenas have refused to cooperate, and have
since all been in and out of jail.

The Grand Jury is also investigating allegations
that former ALF prisoner. Rod Coronado, dis-
tributed inciting material showing people how to
make ELF incendiary devices.

This is just the latest addition to a strategy being
used in Seattle, Eugene, San Francisco, Los
Angeles, New Jersey and other cities targeting
public activists and political groups.

GRAND JURY ON
"REVOLUTIONARY CIELLJ>"

Animal rights activists have lost a legal battle in
which they challenged subpoenas ordering them
to testify before a Grand Jury investigating the
whereabouts of animal rights activist Daniel
Andreas who is accused of exploding two bombs
in 2003. One of the devices exploded in a building
owned by biotechnology firm Chiron Corp. The
second device targeted Shaklee, a company that
sells health, beauty and household products. Both
explosions were claimed by the "Revolutionary
Cells". Both companies have links to the British
company Huntingdon Life Sciences. The activists
had tried to have the subpoenas quashed by the
courts. However on August 26, U.S. District Judge
Susan lllston denied the motion and all eight will
now have to appear before the Grand Jury. At least
one of the eight activists, David Hayden, has stated
to the media he will not testify before the Grand
Jury even if it means going to prison.

CHRI<> MCINTO;>H ON HUNGIER <>TRII(IE

Animal/Earth Liberation remand prisoner, Chris
Mcintosh started his hunge rstrike on the 2nd of
September . Chris is demanding vegan meals. Send
urgent letters of support to: Christopher Mcintosh
30512-013, FDC Seatac, Federal Detention Center,
P.O. BOX 13900, Seattle, WA 98198.

PLIEA AGRIEIEMIENT FOR PIETIER YOUNG

In late August, Animal liberationist Peter Young
made a plea agreement in connection with 1997
raids on mink fur farms. Young could have been
sentenced to 82 years in prison for the animal
liberation charges and another 1 5 years for using
a forged Virginia ID if found guilty. In accordance
with the plea. Young may be sentenced to no more
than two years behind bars, after which he will be
subject to ten years probation. He must first plead
guilty to two misdemeanor "animal enterprise
terrorism" charges before a judge. His co-defendant
Justin Samuel, who also evaded law enforcement
for a number of years, took a deal in which he
snitched on Peter and received the same jail sentence.
According to Peter's supporters this proves that

Page 55

snitches who are "reviled by activists" are not even
respected by the FBI.

Sentencing has now been moved to November
8. Please send letters of support to: Peter Young
#223341, Dane County Jail, 115 West Doty St,
iViadison, Wi 53703. For more information about
Pete, e-mail info@supportpeter.com or check
out the website: www.supportpeter.com

UPIDATIE ON TRIE ARROWS BATTUE

A Vancouver, B.C., judge ruled that enough evidence
was presented against Arrow to extradite him
to the United States to face charges. Trey is
appealing. The Canadian minister of justice has
final authority over whether Arrow will be extra-
dited and is expected to make a decision soon.

Tre Arrow faces accusations that he master-
minded two firebombings in spring 2001 . Born
Michael J. Scarpitti, Tre was arrested on March
13, 2004, when he was spotted by a security
guard at a home improvement store. Arrow is
charged with 14 counts, including conspiracy
to interfere with interstate commerce by means
of arson, as well as using destructive devices,
namely the fuse-equipped plastic gasoline jugs
used in the Ross Island truck bombing. While
authorities were hunting him in the U.S., Arrow
traveled from Ontario to British Columbia,
continuing an activist lifestyle and volunteer-
ing for a non-profit that collected discarded
food for the needy. He was arrested, he said,
for using bolt cutters to unlock dumpsters that
contained reusable resources. Though he won't
mention names, he says a movie project about
his life is in the works.

At the time of print, he could be written at the
following address, although his situation is
uncertain:Tre Arrow, CS #05850722, Vancouver
Island Regional Correction Center, 4216
Wilkinson Rd., Victoria, BC V8Z 5B2, CANADA

BEWARE THE BAITED TRAP<>!

FALL/WINTER ^05-^06 ISSUE

P\GS CONTINUIE TO WMiSUl
<>HIERMAN AU<>TIN

When Austin was scheduled to speak at a Food
Not Bombs benefit organizers were questioned as
to his whereabouts and expected time of arrival.
Security at the school was increased with several
squad cars, and one unmarked car circled the pre-
mises the entire night. Previously, he was detained
for "terrorist ties" in Burbank after he was pulled
over and the pig discovered he was on probation
for distribution of information related to explosives
or weapons of mass destruction. Two more units
showed up and Austin and his car were searched
and he was asked if he had explosives on him.

UK AND US LIEGALIZIE
ON-GOING RIEPRIE<><>ION

In a move that mimics the US response to the 9/1 1
attacks nearly four years ago, the UK is proposing
laws to access personal information of all its
slaves. The National Crime Squad has contacted
Internet service providers in the UK, appealing
for them to preserve email messages in case they
prove useful to tracking down "terrorists" and
the emerging networks of sympathizers. The
proposed legislation would require providers to

GREEN ANARCHY #21

store details of email exchanges
including who has called or
messaged whom, the times, and
their locations. Data would be
held for up to 5 years depending
on EU decision.
The Home Office is also pushing
for ways to track lost or stolen
explosives across the EU, and
access to EU databases by law
enforcement agencies across the
EU; and greater co-operation on
tracking stolen passports. A
national ID card is also in con-
sideration. Officials claim the ID
cards used in Spain helped find
the alleged perpetrators of the
Spanish train bombing via their
mobile phones which require an
ID card to purchase.

This, of course, comes on the
heals of the July 7 blasts that
tore through packed under-
ground trains and a bus during
London's rush hour, killing at
least 50 people and injuring
over 700 more. Said to be the
deadliest "peacetime" attack in
London since WWII, the blast
also disrupted the G8 summit as
Tony Blair left the meeting to
return to the beleaguered capital.
Responsibility was claimed by
the "Secret Group of al Qaeda's
Jihad in Europe". Oil prices fell
over five percent before recov-
ering and London stocks closed
around two percent lower. The
British pound sankto a 1 9-month
low against the dollar and stayed
there. The bombings came a day
after London was awarded the
2012 Olympic Games.
This latest attack caught the Intelligence and
Security systems of the West by surprise again.
In the US fear-mongerers upped the surveillance
ante in response. Bomb-sniffing dogs searched
rush hour trains in Atlanta. Heavily armed SWAT
teams put on a show of force in New York's
subway and Coast Guard boats escorted the
Staten Island Ferry across the harbor. Surveillance
cameras watched the rails in Boston and other
major cities. Extra sheriff's deputies patrolled
Los Angeles Metrolink trains. "Very little technol-
ogy can be applied in this area in an effective
way," said Rati Ron, a Washington security
consultant who formerly headed security at
Israel's Ben Gurion Airport. Since the transit
systems exist to move large numbers of people
quickly over a large metropolitan area, anything
that slows the process, such as security checks,
would disrupt the system.

Following the March 1 1 , 2004, train bombing in
Madrid that killed 191 people, the Transportation
Security Administration tested a high-tech security
system at a suburban Maryland commuter train
stop. Walkthrough portals "sniffed" the air around
passengers to check for explosives residue. The TSA
also experimentally screened baggage checked on
long-distance Amtrak trains leaving Washington's

Page 56

Union Station. In another test, the TSA screened
passengers as they boarded trains. Amtrak
spokeswoman Marcy Golgoski said TSA has no
programs to screen people or bags at passenger
railroad stations.

Mainly, it's people themselves who are asked to
patrol the mass transit systems. The 30-plus-
million who use subways, trains, and buses in
the U.S. received another vague warning to "stay
alert" and report "suspicious people and activity".
"We really need people to trust their intuition and
their observation skills about what doesn't look
right," said the Chief of DCs Transit cops Polly
Hanson. Oh, we are Polly, we are...

ITALIAN GOVIERNMIENT LIEGITIMIZING
IEXIJ>TING ROUNIDUPJ) OF "TIERRORIJ>TJ>"

Using the latest London attacks as fodder, the
government will "now" allow police to detain
suspects for 24 hours without access to a lawyer,
and to take DNA samples from them without a
court order. Authorities also will gain greater access
to Internet and mobile phone records, and will be
able to reward immigrants with residence permits if
they cooperate with law enforcement. The latest
security plan also calls for establishing a so-called
super-prosecutor's office that will coordinate
terrorism and organized crime investigations.
Currently, those investigations are led by inde-
pendent prosecutors who do not always coordinate
with one another, or with intelligence agencies.

With its ancient, compact layout, Italy's capital
retains an intimacy and openness and with that
openness comes vulnerability. Rome has little
choice as its major government buildings are in
the heart of the city, with little separating them
from public streets. A year ago officials put up
barriers preventing vehicles from driving just a
few feet from the national parliament building
but even now, the traffic doesn't appear to be
out of truck bomb range, according to news
reports. Members of the public still can walk a
few feet away from the main entrance to Palazzo
Chigi, the prime minister's office.

With the Winter Olympics being held in February
in the northern Italian city of Turin, and with an
Italian general election expected next spring,
many analysts believe that the first part of next
year is the most likely time for an attack in Italy.

WIE'VIE GOT A NOT-J>0-J>IECRIET
J>IECRIET: Y'ALL ARIE II]I0TJ>!

Government secrecy has reached a historic high
by several measures, with federal departments
classifying documents at the rate of 125 a
minute as they create categories of semi-secrets
bearing vague labels such as "sensitive security
information", "law enforcement sensitive,"
"homeland security sensitive" and other vague
tags. A record 15.6 million documents were
classified last year, nearly double the number
in 2001 . Meanwhile, declassification has slowed
to a relative crawl, from a high of 204 million
pages in 1997 to 28 million pages last year. In
a recent example, the Department of Health and
Human Services sought to prevent publication
of a scientific paper about the threat of a poisoned
milk supply on the grounds that it was "a road
map for terrorists."

AN OMINOU<> <>IGN OF THIE TIMIE<>

Authorities in Los Angeles will soon begin tracking
prisoners in the United State's largest jail system
using new radio-linked wristbands to pinpoint
their location within a few feet. Los Angeles County
plans to spend $1.5 million to tag about 1,900
prisoners in one unit of the Pitchess Detention
Center in Castaic, about 40 miles northwest of
downtown Los Angeles, beginning in early 2006.
If it "works well", the program will be expanded to
the 6,000 prisoners at the county's central jail and
then to other facilities. The state of California has
the biggest prison system in the industrialized
world. This tyrannical state holds more captives in its
jails and prisons than France, Great Britain, Germany,
Singapore, and the Netherlands combined.

J>TATIE TAKING GRIEATIER CONTROL
OF LOCAL FOOD <>UPPLIIE<>

Legislation aiming to force industrial farming
practices are being introduced in states across the
nation. Fifteen states recently have introduced
legislation removing local control of plants and seeds.
Eleven of these states have already passed the
provisions into law. "Over the past several years in
Iowa, we've seen local control taken away for the
benefit of the corporate hog industry," said George
Naylor, an Iowa farmer and President of the National
Family Farm Coalition. "With these pre-emption laws
signed into law, we are now losing our ability to pro-
tect ourselves from irresponsible corporations aiming
to control the agricultural seeds and plants planted
throughout the state." Much of the legislative furor is
designed to stop locals from halting the use of GMO
crops, herbicides and pesticides in areas they deem

within their control, having relied on the illusion of
local governmental sovereignty, town meeting
democracy, and the belief in versions of "home rule".

WHIEN THIE mS\C \S YOUR ONLY FRIIEND

On August 22, a SWAT Team shut down a rave
party on private property in the Diamond Fork area,
an hour outside of Salt Lake City, Utah. About 90
law enforcement pigs from multiple agencies
armed with semi-automatic assault rifles, tasers,
helicopters, dogs, spotlights, and tear gas, arrested
over sixty people for driving under the influence
of alcohol or drugs, underage drinking, drug
possession and distribution, resisting arrest,
assault on a police officer, disorderly conduct,
and one weapons offense. By the time police
arrived there was a crowd of about 1 ,500. Prior
to raiding the show, several unnamed police
informants had reportedly told police that they
had observed some "illegal activities". A first-
hand account from a DJ booked to play at the
party stated that while police were arresting a
man accused of possession, the suspect was
beaten to the ground and continually "kicked in
the ribs" by four armed "soldiers" dressed in
camouflage. Tear gas was thrown at the partiers
as they attempted to leave.

In MIynec, Czechslovakia, tear gas and water
cannon were used to break up the party of 5,000
ravers at the weekend-long event, which has been
staged since 1994. About 1,000 pigs moved in
shortly after the event started, saying that the
revellers had damaged private property. They set
up blockades and closed off roads around the site
to stop more people attending. Prime Minister Jiri

RAISE A RUCKUS
FOR ROB LOS RICOS!

You can write to Rob at:

Rob Thaxton #12112716, MCCF, 4005
Aumsville Hwy, Salem, OR 97301

Rob lOS RiCOS(aka Rob Thaxton)
is a Tejano Chicane anarchist political prisoner
currently serving 88 months (over 7 years)
for throwing a rock at a cop during the June
18, 1999 Reclaim the Streets celebration
turned riot in Eugene.

Rob is due to be released in June 2006.
People across the country and the world have
been asked to make the weekend of November
11-13, 2005 a day to support Rob, to celebrate,
and to raise needed support money.

November 11th is the anniversary of the day
four anarchists were hung in Chicago in 1887,
despite their obvious innocence and interna-
tional outcry for their release. This holiday is
generally commemorated on May 1st all
around the world. Rob wants to reclaim this
as an anarchist festival day. And we're asking
you to help make it happen!

Donations can be sent to:

Rob los Ricos, PO Box 83904,

Portland OR 97283-0904

*Checks and money orders can be made
out to "Rob los Ricos" or "Robert Thaxton."
You can also make a paypal donation at
www.paypal.com. The email address to
use is roblosricos@earthlink.net.

Page 57

Paroubel< said techno fans were "no dancing
children but dangerous people". In a new article, he
stated the core of the techno enthusiasts was
made up of "obsessed people with anarchist
proclivities and international links," who "provoke
massive violent demonstrations, fueled by
alcohol and drugs, against the peaceful society". He
expressed regret over the injuries, but said the
police only defended themselves against attacks.
Paroubek, of the Social Democrats, said com-
parisons with crackdowns on students by the
communist authorities in 1989 were offensive. "Any
analogy drawn with the current savagery of young
anarchists is absolutely wrong and expedient."

GA Note: We can only cover a fraction of the
repression that emanates from the state ap-
paratus, so we try to offer a glimpse of what is
going on around the world. While we present
some analysis of how the various state agencies
act upon the general population, we prioritize
the specific effects on resistance movements in
general, and on ecological, anarchist, indigenous
movements in North America in particular. Also,
this publication only comes out three times a
year, so some info may be somewhat outdated
by the time you receive it. Please use this as a
guide for your own research and inspiration.

More info on i^olitical Msoners:

Anarchist Black Cross Network

www.anarchistblackcross.org

Spirit Of Freedom:

Earth Liberation Prisoners Support Network

www.spiritoffreedom.org.uk

Animal Liberation Prisoners:

www.spiritoffreedom.org.uk

MOyE Msoflers:

MOVE is a radical ecological movement that
has been aUacked by the Philadelphia Police
since its inception. Nine members were convicted
and sent to prison for life following a 1978
siege at their house in which one cop was
killed by another cop. One of those nine,
Merle Africa, died in prison after being denied
medical treatment.

Debbie SImms Africa #006307, Janet
HoUoway Africa #006308, Janine
Philips Africa #006309, 451 Fullerton Ave,
Cambridge Springs, PA 16403-1238.

Michael Davis Africa AM4973,
Charles Simms Africa AM4975, Box
244, Grateford, PA 19426-0244 SCI
Grateford.

Edward Goodman Africa AM4974,
Box 200, Camp Hill, PA 17011-0200 SCI
Camp Hill.

William Philips Africa AM4984,
Delbert Orr Africa AM4985, Drawer K,
Dallas, PA 18612 SCI Dallas.

FALL/WINTER '05-*06 ISSUE

prisoner Mutinies and Revolts

"Look at the prison you are in, we are all in.

This is a penal colony that is now a Death

Camp. Don't intend to be here when this

shithouse goes up in flames. You will have

to kill on the way out because this society

is a Penal colony and no one is allowed to

leave. Kill the guards and walk free."

-William S. Burroughs

May 12, Michigan:
Benton County Prisoner Escapes

Police are searching for a prisoner
who wall<ed out of his cell when a
jailer left a door open. Cody J. Weter,
28, took advantage of another
inmate's heart problems to leave the
Warsaw jail early in the morning,
said Benton County Sheriff Rick
Fajen. When a jailer went to help
the sick inmate, the door was left
open, and Mr. Weter escaped. The
inmate's medical problem was legiti-
mate, the sheriff said. "He was not
in on it. He (Weter) ran out in socks
and underwear. He took advantage
of an opportunity.

May 13, Stuart, NE: Police Still
Searching for Escaped Prisoner

Career criminal and smooth-talking
thief William Hawley, 41, had at
least three years left on his latest
car theft conviction when he dis-
appeared from a prison work
squad. A lone correctional officer
was watching the five-man crew
when, according to records,
Hawley was allowed to take a break
underneath a ridge because he said
he was sick. "We supervise these
inmates as closely as possible,"
Buchanan said. "It's unfortunate
that some inmates do try to escape
from these squads when it gives so
much back to the community."
Between January and March there
were 26 work-release escapes
statewide. Two involved inmates
who walked away from work
squads. The remainder were
prisoners in the final months of
their sentences who are allowed
out of custody during the day
to work at regular jobs, returning
to their cells overnight.

May 13, Uzbekistan: Over 500
prisoners Freed During Riots

527 convicts and defendants were
set free during riots in the Andijan
region. Acts of insurrection and

GREEN ANARCHY #21

hold-ups caused 173 casualties
among the general population. Three
pigs gravely injured during these
events later died in a hospital, an-
other 276 underwent treatment.
Eventually, 470 inmates returned on
their own to serve out their terms and
another 15 returned by force. The
rest remain at large.

May 30, Australia: Man
Escapes From Court, Hits Pig

A prisoner has escaped from a
Sydney court after he jumped from
the dock and allegedly stole a car,
hitting a cop as he drove off. Steven
Allron Eatts, 25, was to face Central
Local Court on charges including
break and enter with intent to steal,
malicious damage, and assaulting
a pig.

June 6, New Zealand: Maori
Man Escapes Through Ceiling

Police are trying to track down a
prisoner who slipped away during
a fire drill. He had just arrived at
the cells after being remanded in
custody at the Upper Hutt District
Court on dishonesty charges. Police
say 23-year-old Wiremu Neilson
broke out through a ceiling cavity
in the processing room after the
alarm sounded.

June 11, Alabama:
Trusty Walks Away

Authorities are hunting for a
minimum-security prisoner who
escaped from the Baldwin County
Corrections Center. Michael Parker
walked out of the jail while working
as a trusty and jumped in a waiting
vehicle around noon, according
to County Sheriff's spokesman
John Murphy.

Prisoners with trusty status regu-
larly work inside and outside of the
jail without shackles or handcuffs.
Parker was granted that status in
March and regularly cleaned and
conducted maintenance work.

June 12, India: Warden Assaulted,
prisoner Escapes

According to police, Muthukrishnan,
a prohibition-offender arrested on
May 26, was "lodged" in Parangipettai
sub-jail. Jail warden Rajaraman was
preparing food for the inmates when
the prisoner attacked him with a
boulder and escaped. The warden was
seriously injured and has been
admitted to a government hospital.

June 13, Los Angeles, CA:

Prisoner Escapes Through

Hole In Wall

Local media reports that a robbery
suspect managed to cut an opening
in the wall of his cell and escape
through the 1 5-by-9-inch hole in just
an hour. Police say he appeared to
have cut or torn a hole in the cell's
drywall and ripped up a metal security
mesh before crawling out and leaving
through a fire exit. Police Lt. Carlos
Islas says he's "reluctant to put any
blame on anyone at this point. Clearly
there's a hole in the wall. Whether
it's a construction flaw will be deter-
mined at a later date."

Mid-June, Sao Paulo:
Rioting and More Rioting

Two riots occurred in less then 10
days. In the first, 1 1 guards were held
hostage for more than a day. And in
the second, sheets were set fire and
prisoners tried to escape.

July 7, New Delhi, India:

A Dozen Escape
High Security Facility

Twelve prisoners escaped while
under police escort from jail to a
court hearing. The escape exposed
serious flaws in the security system
of Tihar Prison, South Asia's largest
jail. Tihar Prison is a high-security
facility built to house 4,000 inmates
but is currently holding 12,000.
Eighty-percent of the incarcerated
are there awaiting trial.

The prisoners were being taken by
armed police to the court inside the jail
premises. The men gave police the slip
as they were being transferred from
one police escort to another, according
to the Press Trust of India. Two of the
prisoners were soon apprehended, but
the other ten remained at large.

Page 58

July 11, Bagram, Afghanistan:
More Enemy Combatants Loosed

Four suspected terrorists broke out
of a U.S. military detention facility in
Afghanistan. The escape from the
heavily guarded lockup at the main
U.S. base in Bagram sparked a man-
hunt for the suspects, identified as
Arabs from Syria, Saudi Arabia,
Kuwait and Libya. U.S. soldiers set
up roadblocks and helicopters
clattered low over villages near the
base north of the capital, Kabul.

They are considered dangerous
according to U.S. military spokes-
person Lt. Cindy Moore. She declined
to identify the four or elaborate on
why they were being held. Another
military spokesman, Lt. Col. Jerry
O'Hara, described them only as
"enemy combatants." He said it was
the first time anyone has broken out of
Bagram's heavily guarded detention
facility, where most of the approximate
500 detainees in Afghanistan are held.
Suspected militants have, however,
broken out of other detention facilities
in the occupied territory. In 2003, 41
suspected Taliban rebels escaped
from a government-run jail in
Kandahar by digging a tunnel.

July 22, Miami-Dade, FL:

Two prisoners Escape

Armed Transport

A cop was transporting two prison-
ers to the Turner Guilford Knight
Detention Center when they escaped
from the back of the police cruiser by
unknown means. Police say a perim-
eter was immediately established
and one subject taken into custody.
The second subject is still at large.

August 11, Pittsburgh, PA:
Perhaps Not the Last

Police are searching for 24-year-old
Jason Rini who escaped while being
questioned at the major crimes
division on the North Side around
2:30 p.m. Police said Rini was in jail
on a previous robbery and was
brought to the major crimes division
to be questioned about other
robberies. He was reportedly alone
in an interrogation room when he
slipped through his shackles and
escaped through a drop ceiling in the
room. He then dropped down into
an adjacent room, ran down a
stairwell and escaped out a side
door, according to police.

Rini has a history of trying to out-
run police. He was shackled to the
floor of the locked interrogation
room when detectives left the room
for about 15 minutes to get him
something to eat, detectives said.
"They were questioning him for most

of the day. He didn't appear to be a
flight risk," said police Cmdr. Maurita
Bryant. A TV photographer who was
preparing to drive out of the parking
lot of the headquarters building saw
him exit the building and followed
him in his vehicle as he dodged be-
tween buildings. It was the first
time a prisoner has escaped from
the North Side police headquarters.
Rini's family said he has a 5-month-
old son with a serious heart condition
scheduled to have a second heart
surgery in a few days and may have
escaped to be with his son.

August 16, Fostoria:
Woman Escapes to Fresher Air

A female prisoner remained at large
yesterday after escaping from the
Fostoria Police Department. Police
said inmate Joey Taulker, who has
asthma, complained of having
difficulty breathing. "The day-shift
jailer brought inmate Taulker to the
lobby so she could get some fresh
airto help her breathing, and secured
her to a chair. After the cop went into
the office, Taulker escaped and ran
out the door," police said.

August 19, Port of Spain,

Trinidad: Dangerous Cattle

Tender Escapes

A convicted prisoner in Trinidad has
escaped from the custody of prison
cops at the island's Golden Grove
detention center in the eastern part
of the island. Police and prison
authorities have launched a nation-
wide hunt for 35-year-old Sean Hunt.
He was allegedly one of the few
trusted prisoners allowed to do odd
jobs outside the confines of the prison
walls. He was, however, supposed to
have been under supervision at the
time of his escape. Prison authorities
say the inmate was tending to cattle
in an open field close to the jail when
he made a dash for freedom.

Aug. 28, Minas Gerais, Brazil:
Two Pigs Killed in Jail Riot

A riot at a prison killed two pigs and
two inmates. It started when a group
of gunmen attacked the Governador
Valadares Jail to help some inmates
escape. The authorities tried to
prevent the escape, but about 400
inmates in the prison took advan-
tage of the chaos by staging a riot.
A shootout ensued, leading to the
death of two individuals on each
side. Police and jail authorities re-
gained control of the prison, but
only after the rioting inmates burnt
mattresses and destroyed parts of
the jail roof to attack guards with
the tiles.

Page 59

August, Mineral Wells, TX:
Another CCA Prison Riot

Inmates at a prison run by Corrections
Corporation of America (CCA) fought
their jailers with broken boards,
sticks, broom handles and plumbing
fixtures pilfered after breaking into
and looting all of the maintenance
buildings, the commissary, and laying
waste to the "educational" buildings.
Guards quelled the uprising with tear
gas and batons leaving twelve inmates
with substantial injuries. However, a
report from a prisoner indicated that
two inmates died and two officials
wounded. Officials said about two
dozen offenders got into a fight in the
recreation yard of the pre-parole
transfer facility. There were at least
500 inmates in the yard at the time,
said Texas Department of Criminal
Justice spokesman Mike Viesca.
Other reports indicated mounting
tension was due to the "cruel and
unfair" tactics used by CCA and the
Texas Board of Pardons and Paroles. It
all came to a head resulting in the 6
hour melee with financial damages
estimated in the hundreds of thousands.

August, Ml: Prisoner Escapes,
Perhaps With Inside Help

Garfield Lawson III, 35, escaped from
the Baraga Maximum Correctional

Facility south of Houghton, apparently
with the help of prison food-services
employee Kathy Lynn Sleep, 43,
according to the Michigan State
Police. They left the prison in a
Department of Corrections refrig-
erated food-service truck, which
was later found abandoned. "We
don't know where they are going
at this point. We have a lot of people
out looking for them," said Sgt. Joe
O'Hagan of the Michigan Police.

August, Benner Township:

prisoner Escapes From

Brand New Prison

One prisoner escaped from the new
Centre County Correctional Facility,
State Police at Rockview said. About
160 inmates just moved into the
facility earlier in the month.

August, Winchester, KY:
Handcuffed Prisoner Escapes

A man charged with two armed
robberies in Winchester escaped
yesterday as he was being returned
to the Clark County jail after a court
hearing, authorities said. David W.
Greene, 35, was handcuffed with four
other prisoners and was being led
down the street from the James Clark
Judicial Center when he escaped,
apparently by using a key to the cuffs.

FALL/WINTER *05-*06 ISSUE

This is what we thought of the following zines and books.
For your own opinions^ read them and think for yourselves.

(All reviews were written by members of the GA Collective, unless otherwise noted)

navigating through a desolate urban landscape
of concrete, poison, and broken dreams, yet
managing to maintain a glimmer
of (border-line nihilistic) hope.
"Fighting For Our Lives" offers
a short rant on moving beyond
abstract analysis and cause iden-
tification to living in one's body
and placing oneself into direct
opposition with civilization in
order to live spontaneously and
autonomously. "Abandoning
the City" connects the first two
essays by projecting practical
re wilding. The interview with
Derrick Jensen is an interesting,
yet predictable, discussion on
why we allow this nightmare
to continue unchallenged,
along with Derrick's charac-
teristic tactical solutions.
"Healing and Fighting: a
false dichotomy" examines,
as the title suggests, the
relationship, not isolation.

Page 60

This Time We
Fight Back! ti

''This time we fight back. We will not settle for
privilege and distraction. For every witch that
has burned we will launch a new attack on the
systems of control. For every ecosystem razed to
build this industrial complex we will tear apart the
towers of the rich. Patriarchy will burn and we will
dance in the ashes scattering seeds as the forest
rises from the gravesites of industrial demise."
(inside front cover)

This Time We Fight Back, while brief, is a
passionate and sharp assault on the paradigm of
domination and control. The author covers a lot
of ground in short snippets from her life and
analysis of what the fuck is going on around her
and what has historically occurred in this nasty
incubus we call civilization. This visually
stimulating anti-civilization zine leans in both
an eco-feminist and an insurrectionary direction.
"Railroad Weeds and Conflict" opens the zine
with a caffeinated rambling prose about

GREEN ANARCHY #21

of these vital components in overcoming the
pathology of industrial society and developing a
more complete anti-civilization practice. The
final article is a basic, yet informative historical
look at the intrinsic connection of the European
Witch-Hunts and the colonization and assimilation
of traditional communities as they were stripped
from their physical and spiritual connection to
their land. While the topics and bluntness of this
zine may depress you, the unhampered enthusiasm
to live authentically and to tear down this pseudo-
world of domestication is sure to inspire. It is
highly recommended.

"We have always fought back. What other
option exists? When all of life has been co-opted
to serve the suicidal religion of civilization the only
way to be passionately alive is to place oneself in
total opposition to this monster with every breath.
To live beyond it, to take each opportunity to
sabotage it. . . For the sake of desire and the inher-
ent wildness of spirit. . We will always fight back."
(inside back cover)

No Listed Price. Write: This Time We Fight
Back c/o The Purple Thistle, #260-975

Vernon Drive, Vanouver, BC, Coast Salish
Territory V6A 3P2, or: yarrow@resist.ca

Go Light

Thoughts on primal

parenting and the

wild child

One of my biggest annoyances with North
American radical environmentalism is the extreme
negativity and judgement directed towards those
who have (or wish to have) children, aka "breeders".
The premise for this particular hostility is obviously
overpopulation and its ecological impact, but
the arguments are typically reductionist and the
language is rooted in self-hating misanthropy.
Sure, the conventional nuclear family (with 2.5-1-
civilized kids) is not sustainable (nor desirable),
but neither is much else about the current condition.
Yet we can continue to find joy and meaning in
unique and common ways. To isolate one bio-
logical element and blame it for all the problems in
the world is absurd.
Why not say that
drinking water is
fucked up, since of
course, water is a
dwindling resource.
This sort of justifica-
tion is not only non-
sensical, but also
shows a deep fissure
from natural processes.
Now, I'm not suggest-
ing that everyone go out
there and have kids.
Shit, most people can't
even take care of
themselves because of
how damaged we all are.
But neither do I think we
need to be perfect
people before we enter
into relationships, even

-3^/^^^,

'n^MDamUiir

Go Lfgbt

Ibcu^-SE pfifwI^sipai+iiiJN.^'wi^ifcU

with new lives. I don't know
if I'll ever be a parent. It
radically reprioritizes one's
life, and let's face it, the
world we currently inhabit
is a pretty brutal place, but
I certainly don't want
morality and guilt to be
part of my decision mak-
ing process. I have seen
people's lives destroyed by
becoming parents and I
have also witnessed others
become more whole and
more passionate people.
Recognizing and deepening
our connection to life is
perhaps most apparent when
we create, nurture, and learn
from children, whether we
are connected biologically or
as part of a community. It is
a complicated matter, but one I think that should
not be casually brushed aside or influenced by
pressure from the norms and expectations of a
"radical" scene. I've been thinking about this a lot
lately, and this is one reason I was delighted to get
a copy of the first issue of Go Light, a new zine on
primal parenting.

Go Light focuses on teaching kids ways of
relating to the world outside, or on the edge of,
the civilized context. (Re)introducing children to
edible and medicinal plants, building shelters,
hunting and gathering, planting, singing and
dancing, and more! An often overlooked dynamic
in an anti-civilization analysis and practice, the
goal of the zine is to "reevaluate native, tribal,
primitive, land-based, aboriginal, and indigenous
ways of parenting and slowly work to heal our
civilized wounds in order to reestablish a culture
of vibrant, feral humyns dancing alongside
spirited, uncivilized children." This zine can help
one acquire healthier ways of teaching kids in
general, and developing more effective and less
hierarchical ways of sharing skills. It also opens
one up to learning processes that
are not one-way, but mutual.

This first issue contains a
great primer called "Teaching
Primitive Skills to Children: A
Place to Begin" by Wanda T.
DeWaard, which suggests safe
and effective methods and
experiences of passing on basic
to more complicated skills. It
offers advice like being one's
self, believing in and enjoying
what you are doing, being spon-
taneous and flexible, teaching
skills exactly as you would do in
real situations, keeping it active
and fun, trusting that children will
learn far more from example and
behavior than words, and processing
what has happened. This issue also
contains many "how-to 's", recipes,
some plant identification and use,
stories, analysis, reviews, resources, contacts,
suggested readings, and a wild child distro
(including articles, essays, and videos).

While this first issue was
more of a basic introduction,
topics for future issues
include: games, de/un/
I homeschooling, childbirth,
and gathering-hunting. I
look forward to seeing how
these subjects get handled.
If we are looking to inves-
tigate the roots of this
nightmare, we need to not
only look at the roots of
civilization (i.e. agriculture,
surplus, symbolic culture,
hierarchy, etc), but also the
foundation and technique
of our indoctrination and
domestication as children
(from birth, to schooling, to
how we are taught to inter-
act with our world), and
how we can develop

healthier methods of promoting holistic growth,

communication, and learning.

No Listed Price. Contact:
primalparent@hotmail.com

The Wild Within

Adventures in Nature

and Animal Teachings

by Paul Rezendes

Paul Rezendes is certainly a fascinating character.
His meandering path in life has included a stint as a
hardened leader

of a nefarious motor-
cycle gang in the
sixties, a disciplined
hatha yoga instructor
and director of an
ashram in the seven-
ties, and his current
incarnation as an expert tracker, photographer,
and writer. The Wild Within is the philosophical
and story-telling portion of his published works

Page 61

(which also include photography and tracking
books). Paul extends a deep, yet uncomplicated
tone, as he offers personal reflections of his
diverse (and yet overlapping) experiences, as
well as meditations and exercises concerning
tracking, being present, and reconnecting.

I doubt Rezendes would consider himself an
anti-civilization anarchist, so it was really encour-
aging for me to tum on to his book so strongly.
Around every tum, through every chapter, and on
every page I was with him as he unveiled his heart
and revealed his perspective, one of perpetual
opening up into wildness, and our dramatic and
unique, yet temporal and unpretentious, place
within it, and within us. It really struck a chord that
this stuff goes much deeper than any political or
ideological position, but is instead a crucial place
of feeling and of belonging to the world.

While tracking animals is the main theme of
the book, it is not in the sense of the "great
outdoor sman" following an animal for sport or
to kill. It is more about getting to know ourselves,
the world we move through, and the connections
we make, as well as distractions which confuse
and suffocate us. Paul is greatly inspired by the
ideas of the anti-authoritarian philosopher/
spiritualist Krishnamurti, a sort of anti-guru who
spent his life living spirituality (unmediated) as
opposed to striving for it. Focusing on the internal
conflicts, such as morality, ideology, and fear,
Krishnamurti offered no method or practice of
transcendence, but instead provided insight,
shared by Rezendes, of living in the here and
now, or as Paul calls it "the wild within".
(See: GA #20 for more stuff on Krishnamurti).

Self-examination of our own psyche and of our

physical world, places we rarely track with much

insight or depth, is Rezendes' journey. Tracing the

processes of our own growth and the scent of a

bobcat are equally important to Paul, and at times

inseparable; the only way to track a wild animal is

to be in tune with ourselves, and through tracking

this animal we discover so much about who we

really are. Being present, aware, sensitive, attentive,

in the moment, and having clarity opens us up to

intimacy with the places we inhabit, other species,

other humans, and ourselves. This is often difficult

in the fast-paced, displaced, rationalized, and

thought-driven world we often find ourselves

immersed in. Rezendes tackles all of this head-on,

with integrity, without judgement, and without

sounding too New- Agey. The Wild Within offers

practical advice to novice trackers, but also some

potent insight into key components of our own

domestication as he convincingly describes

stalking our wild selves. Check it out!
For an even more practical side of Rezendes'

tracking skills, another worthwhile read is

Tracking & the Art of Seeing: How to Read

Animal Tracks and Sign, which is beautifully
photographed and gives detailed lessons on
tracking rodents, rabbits, weasels, raccoons,
foxes, coyotes, wolves, bobcat, cougar, bear, deer,
elk, moose, and just about anything else you can
think of. From prints, to scents, to poop, you can't
go wrong with this excellent resource.

Available at most bookstores, or online.

Berkeley Publishing Group, 375 Hudson

Street, New York, NY 10014

Email the author: paul@paulrezendes.com

FALL/WINTER '05-*06 ISSUE

Species Traitor m

An Insurrectionaiy Anarcho-
Prmitivist Journal

The long-awaited, much-delayed ST#4 has
appeared. 192 pages, and only lack
of funds prevented an even larger
offering. It's a book, really, some-
what like the late, excellent Do or
Die numbers. I hope distribution
channels are equal to the challenge,
because this thing is marvelous,
engaging, essential. Packed with
substance and vision and a fully
grounded, radical fighting spirit.

There are those who peddle an
image of anarcho-primitivism as
more or less the hippie or "life-
stylist" wing of the growing
anti-civilization momentum.
Some of these critics prefer an
armchair, abstract version of
anti-civilization that doesn't
really clash with what has long
been available (i.e. leftism of
one brand or another). No
pulling that rhetoric shuffle
here. Species Traitor ex-
plores the "real break" that
anti-civ has to mean if it is to mean anything.
ST is the real thing, a beautiful artifact of the
actual journey that is already under way, out of
and against civilization. People on that journey
know there is no turning back, no matter how
many putrifying ideologies stand in the way.

ST lays out the functioning, in practice, of
life-ways old and new. Nine "Case Files in
anarcho-ethnography" thread throughout the issue,
focused on various non-civilized aspects of living
(e.g. birth, laughter, sexuality, equality). Anthro-
pology and history combine with reviews, letters,
analyses of present realities/how to attack them,
spiritual and philosophical foundations, articles by
Kevin Tucker, Sky Hiatt and others, an excerpt
from Derrick Jensen's upcoming Endgame — a
super-rich trove all the way through.

What Fredy Perlman began, in his last years,

with Against His-Story, Against Leviathan! and

The Strait, Species Traitor has deepened, taken

further. The publishing event of the year. Get it.

Available for $10 from Species Traitor, PO

BOX 835 Greensburg, PA 15601,

or contact: primalwar@hotmail.com

Profane
Existence

#48 & 49 (May-Augugt *05)

Profane Existence: "Making Punk a Threat
Again!" — a debatable claim, I'm afraid. This long-
running zine was out of biz for a time, from the
late '90s through the first year or so of the current
decade, but there now have been almost 50 issues
as it covers the anarcho-punk beat. When PE first
returned a couple years ago, it offered a glimmer
of hope that the punk scene was experiencing a
rebirth as an impetus for resistance, but sadly, it
has quickly degenerated back to a scene rag.

GREEN ANARCHY #21

At 96 pages. Profane Existence has the space
to be far, far more in-depth than it actually is. #48
has decent longish features on punk in Poland and
Argentina, but no real probing into what's going
on there or could be going on. The nine-pager on
genocide in Darfur would in no way be out of place
in The Nation or any other hu-
manist, moralizing
rag. It contains
no hint as to how
globalization and
industrialism have
systematically
devastated indig-
enous life- ways, for
example.

#49 is sadly typical
in its interview style,
asking various band
members how they
see Bush as the whole
picture of evil. In the
same vein is the 25-
page (!) spread on
1^ admitted progressive
Chris Bo arts Larson.
Switching from liberal-
ism to leftism is a piece
on Umanitd Nova, an
Italian weekly devoted to
bureaucratic anarchism.
Profane Existence loves the circle-A but
couldn't say what it means. Whatever seems a
bit militant qualifies, one guesses. Will Kinser
of Born Dead raises a
ray of hope with his
comment that "corrupt
governments sell

out all the indigenous people for the dream of
industrialization." Too bad that in the same
paragraph he declares it "the first world's respon-
sibility to distribute the resources and technolo-
gies they can offer" [to those losers in the third
world]. PE is a bigger, glossier, punk-oriented
Slingshot. Still waiting for the "threat."
$5 from Profane Existence , PO Box 8722,
Minneapolis, MN 55408
$20 for a 6-issue sub

Page 62

Daybreak!

Issue 6 (Spririg/Summer *05)

This is a nicely put together 12-page tabloid that
appears about once or twice a year. It has a
healthy, non-ideological feel and lots of both
newsy and useful features, plus some decent,
post-left opinion pieces.

It's a little lacking analysis-wise, however, and
might even qualify as evidence for the long-
running overall knock about Americans: our
"anti-intellectualism".

I'm not against dumping on hair-splitting,
sectarian "theory" addicts and their usual lack
of contact with daily reality. But allergy to
thinking things through, and knee-jerk hostility
to serious questioning don't go very far either.
References to self-managed workplaces, police
review boards, shorter work weeks and the like
display a seemingly unexamined acceptance of
reformist, superficial approaches. How does
putting energy into such areas/projects constitute
facing up to the deeper crisis and its dynamics?
Do they take on the system itself or are they part
of trying to humanize it a little?

Two Daybreak! reviewers discuss three recent
issues of GA, both griping about the "mind-
numbing theory," how the issues are perhaps too
"deeply saturated with theory," risk being all
about "theory for theory's sake (is there any other
kind)", etc. I'm not saying GA cannot be criticized,
certainly not; but having too high an intolerance
for "theory" can be quite limiting.

Nonetheless, I like the thrust
of this paper, my sense of its
basic healthiness. Here's one
of my favorite judgments,
from an opinion piece called
"Long Term Resistance
Means Culture War": "Pro-
test is like a 100* generation
photocopy of a good old-
fashioned king burning,
where all the threat is ex-
tracted and all we are left
with is an empty ritual..."
Single issues $1,
lifetime sub $10.
Free to prisoners
and single parents.
Well-concealed cash only to:
Daybreak!, PO Box 14007,
Minneapolis, MN 55414
daybreaknewspaper.org

N^Drea:

One Woman's Fight to
Die Her Own Way

by Andrea Dorea
(reviewed by Oliver)

One Woman's Fight to Die Her Own Way

chronicles Andrea Dorea 's experience struggling
with cancer, undergoing chemotherapy and
radiation therapy, and eventually challenging the
medical industry and its function in the industrial
wasteland responsible for both causing and
treating her cancer. She was involved with

Os Cangaceiros, whose members refused to work
and attacked France's prison system. "I fled not
a few kinds of servitude," she says, "first and
foremost wage-labor. I spent fifteen years outside
the law and never went to prison, but I could not
escape disease." (p. 68)

As if in prison, she was directly subjected to
the will of powerful specialists well- studied in
the logic of civilization while in the hospital. She
tells how she was pacified by the doctors who
treated her as though her cancer was her own
fault, and manipulated into feeling like she
needed their treatments, but she knows, "the
chemical industry makes us sick by polluting
the air we breathe, fouling the water we drink,
and adulterating the food we eat, yet we call upon
it to care for those very same ills. Likewise the
nuclear industry causes cancer, which we then
treat by means of nuclear technology." (p. 57)

Andrea places this critique of the medical
industry within the larger context of commodity
culture, saying, "within the vast laboratory that
the commodity world is for itself, medicine has
a strategic role to play: its Herculean efforts to
fight off illness - which is an unconscious
protest of the subject - are a way of concealing
the reality of human decline." (p. 58)

Her disease accompanied a conscious protest
of the subject. Just as she refused to have her life
stolen from her by wage-labor, she refused to
have her death stolen by the hospitals. Before
dying, she concludes "I was about to be deprived
of my own death, hence my life - which had been
founded on the refusal of dispossession. By
reappropriating my end I have retrieved what was
at the beginning, and regained an understanding
of my rebellion." (p. 74)

This attractive book is from the people at
Eberhardt Press, who are a new underground
press that supports their publishing efforts by
providing printing and bindery services to com-
rades and fellow publishers throughout the world.
$5 from Eberhardt Press, 3527 NE 15th
#127, Portland, OR 97212
orders@eberhardtpress.org

OJili WOMAK^ FIG] IT

To Dte riETiOwrr Way

Liberate Not Exterminate

by The Curious Geoige Brigade
A Joint Review and Discussion
by Methane and W.T. Smoke

Methane: This thing has to be a joke, right?
It would be mildly amusing if only it was a parody,
but no, once again, some anarchists desperately
cling not only to remnants of the death culture,
but to the most significant manifestation of its
very essence, the city. This new zine by the Curious
George Brigade (CGB) is a hollow apology for
the urban landscape, and a miserable refusal to
view it as an inherently unhealthy, unsustainable,
indentured, and anti-liberatory condition. In their
"political love-letter for the city", these post-
modern leftists -who seem to have just received
their undergraduate degrees from either an
Urban Studies/City Planning School or Murray
Bookchin's Institute of Social Ecology (hard to
tell the difference at times) - ask us to trust their
"commitment to anarchy" and their "love for the
planet". Because, the city, as they see it,"might be
the best hope for achieving the goals of green
anarchy and healing the Earth". Wow! This is
either an undertaking to co-opt green anarchist
ideas for their own metropolitan fantasies (read:
pathetic nightmares) or massive delusion and
confusion over the unrestrained and livable
possibilities which lay within the asphalt, steel, and
fiberoptic maze of the city. Either way, it is
unbelievable, until you remember that many
anarchists are still resolutely tied to the
technophilic,organizationalist,and defeatist para-
digm of the Left, where freedom is a word with
very strict and predetermined perimeters indeed.

W^T. Smoke: I was psyched to see an anarchist
collective tackle the subject of the viabilit)^ of
the city. And while this "little zine" by the CGB
ranges from naive to unbelievable, I'm taking
them at their word that their intent is "...to spark
some interesting conversations about cities,
ecology, and anarchy among our friends and
future comrades." A few years ago I attended a
NYC anarchist study group and I found the two
CGB members in attendance to be articulate,
pointed and humorous. They also spoke as anti-
workerist anarchists. But perhaps I am being too
generous because of their succinct criticism of
the NEFAC presenter that night. Unfortunately,
this piece reveals the disturbing tendency of
many American anarchists to embrace elements
of liberalism/leftism. Here they tell us "if we
are actually interested in radical change... we have
to build new economic, justice, and social
systems". The section Oasis or Reform is filled
with examples of projects meant to improve
current conditions, something most of us do
every day, but that doesn't make them radical,
revolutionary or even useful over the long term.
And this is where their argument for the city
falters most; they never extrapolate their small-scale
examples into the city-wide scale they propose
as the most sustainable way for humans to live.
And throughout they promote new styles of

Page 63

democracy, institutionalism, and work. I'm
tempted to argue that because cities are founded
on and maintained by such political and economic
ideologies, it would be difficult to impossible to
promote the city without also being apologists
for the institutions that keep it going, but I'll
save it for future discussions should there be any.
If CGB is serious about their "love for the city"
they will need to dig more deeply under the
pavement to reveal real chaos and anarchy.

According to the CGB, reclaiming "their fortress-
the cities" and to "actively engage in new,
sustainable ways of living in the city," is what
constitutes a "serious critique of capitalism." But,
this sophomoric analysis of the workings of the
world's primary economic system (let alone the
other horrific institutions and manifestations
of civilization) is utterly useless. It is merely
attempting to put forth a feel-good (and un-
realistic) platform for "taking back" the cities. If
you want to pretty-up your prison cell, go right
ahead, but please call the concrete box what it
is, because you're only fooling yourself.

With lines like, "Cities if done right can
actually be good for the environment," Liherate
Not Exterminate is riddled with wishful
thinking and fictional tales of "responsible,
ecologically sustainable, caring, and smart cities."
Using Hoboken, New Jersey as a model for
density (approx. 35,000 people per square
mile), they propose that the entire U.S. popu-
lation could fit in the state of New Jersey.

FALL/WINTER *05-*06 ISSUE

Even if this were true (of which I have serious
reservations), not only would this be a hellacious
experience, compounding all the neuroses and
dysfunction brought about when that many
people are crammed together, but it also has
not been proven in any way how this could
actually function without importing into the cities
the majority of what is needed for survival, and
exporting all the waste. Just because they say it
could happen, doesn't make it so. Sorry, some
community gardens and sifting through garbage
dumps just won't cut it. Besides,
I'm from New Jersey, and I can
honestly say there is nothing
about Hoboken worth mim-
icking, besides maybe the pizza.

The only time I thought this
might be a parody - of an
ideological primitivism pro-
moted by another charming
but naive few - was when
they proposed that all the
people could live harmoni-
ously in a limited geographic
area - even using the term
bioregion - that would supply
all their needs while simulta-
neously healing and caring
for the wilderness. "Doing the
city right" for sustainability JJ
seemed strange since they are
already done wrong for CGB s
vision of "safe, renewable
energy" - passive and active
solar, for one example. How
will the skyscrapers that block
so much sun be retrofitted for
passive and where will the
countless solar panels and the batteries be placed
when their rooftops need to be used for gardens.
They cite the reduction of energy in some cities
by as much as 75% again without sourcing to
see how and where this is being accomplished.
And most importantly, they never talk about
how the assemblies and components will be
manufactured or maintained without industri-
alism, ecological devastation, division of labor
- hell, they don't even question labor, insisting
people like to work if they get a sense of per-
sonal accomplishment.

Pretending to have a rudimentary understanding
of biodiversity, the CGB promotes the idea that
cities can have a more complex ecology than
rural or wild areas. Furnishing comical "facts"
like a supposed Audubon Society study that found
"more species of birds in New York City than in
the entire state of North Dakota," they put forth
the idea that the city is the test-tube for a
neo-world.And thanks to the imperialism, global
trade, and post-modern fads, "there are over
20 plants that exist solely in this city... [and]
parrots live in Brooklyn." Where some of us view
three-eyed fish, two-headed turtles, and polar
bears and penguins at the Miami Zoo as negatives,
they peddle plants and animals out of their context,
mutations, and species that would never breed
together under uncontrived conditions as "new
hybrids not found anywhere else." Where ecology
takes thousands and millions of years to evolve

GREEN ANARCHY #21

based on the slowly transitioning organic micro-
conditions of a place, these people celebrate the
instantaneous and whimsical morphing of gene
pools. It's no wonder they would twist a word
like ecology to include the architecture of a city.
Attempting to put an organic spin on the city's
structural elements (buildings, roads, infrastructure
systems, green spaces), they describe it as its
"bones" and "the body that the 'genus loci' or the
spirit of the place inhabits... constantly being
transformed by the rebuilding of its body."

I didn't get that they think the city could have
a MORE complex ecology than rural or wild
areas overall, just that it is more ecologically
diverse than one might think, comparing it
to a desert that appears barren but is actually
quite lush. Of course cities have many varieties
of flora and fauna - humans are not capable
of keeping it out, no matter how much they
exterminate. They "believe it is wrong to believe
that a pigeon or Brooklyn parrot is any less
natural or wild than a spotted owl or a bald
eagle". Skipping the question of what is natural
for now, its certainly questionable whether city
critters are as wild. If wild means undomesticated/
not dependent on humans for sustenance, I
doubt that city creatures would survive if they
didn't have access to the leftovers of human
over-consumption, unlike their desert cousins.
But I do agree that we don't require the woods
or deserts to begin rewilding. Which is first
and forever an inner project; an exploration
of and release from the bonds of mental
domination and physical dependency that
marks civilized life in favor of intuitive, direct,
and immediate experiential life that barkens
to the wild. It is another false dichotomy and
tendency to binary thinking that insists
rewilding is only possible in a remote setting.
If that were the case all people living "off
the land" using "earth skills" would be wild -
they are not.

Page 64

The city depends on the rural for most of the
food, a lot of the water, and "recreation" (people
leave the city in droves for a reason, too!) while
the rural depends on the city for long-distance
communication (mail, internet, phone), bureau-
cratic institutions (i.e. health care, welfare)
and "recreation" (entertainment and shopping).
City and rural anarchists interested in destroy-
ing capital, state, religion and all institutions
of hierarchy have common enemies and could
provide interesting mutual aid (i.e. food, medicine,
safe spaces, maps, sur-
veillance, intelligence)
while we sort out this
question of the city.

I would agree that there
are individual and collec-
tive experiences that can
be enjoyable, inspirational,
and liberatory in urban
areas. Hell, I got some-
thing out of my years of
living there (mostly in
the social realm). And I
would also agree that
"rewilding" is something
that is primarily inter-
nal and can occur in an
infinite number of situa-
tions and contexts. But
I also have found the cir-
cumstances and dynamics
of the city to be less con-
ducive to undomesticating
projects than rural areas
and certainly more wild
areas (less touched by
primarily humans). It is
harder to be a feral mouse in a cage than it is in
a field (even if that field has human crops and
plows), and there are certainly even more
possibilities in a forest. For one, there are
simply less civilized distractions and constraints.
Just the pace alone can open up huge possibilities.
Plus, there is simply more life outside of human
manipulation to relate to and connect with.
While there are some useful aspects to rewilding
projects in cities, I am cynical of most, especially
when a majority of them seem motivated by
justifications for the urban "environment".
Without really talking about the negative aspects
of the city, besides some tokenistic double-speak
about cars and big mean corporations, and certainly
never the emotional and psychological down-
sides, the CGB presents the city as an Oz, where
all of our dreams can come true. "The city
provides experiences that can be found nowhere
else... one can watch the flow of humanity and
enjoy the seclusion of anonymity at the same
time. ..by eliminating the city we would be
losing not only cultural diversity but also
a varied range of beneficial human
experiences... [they] allow us to reinvent our
lives and create new families." Can you say
co-dependent rationalization?

CGB insists it is cultural diversity that is so
appealing about the city - contrasting it to the
"tradition" and "stifling conformity" of the rural
areas. Culture is tradition and while the city has

a greater concentration of people from other
parts of the world - who come to the city for
capital not culture - the rural areas are amazingly
diverse - farm workers come from all over the
world. This makes me wonder where the writers
have gone when visiting the "country". But there
is something about the city that even anti-civ
anarchists seem to like: hanging in the coffee
shops, eating at ethnic restaurants, attending
social events. It would be more interesting to
explore and expand the good feelings that these
encounters offer wherever we live and agitate.
But what about this other thing - some call it
'the energy' - that the city has, even drawing in
its detractors?

Using the 2001 uprisings in Argentina as an
example of the city"naturally striving for liberation",
Liberate Not Exterminate goes on to explain
that in Buenos Aires "neighborhoods organized
themselves into local spokescouncils and every-
thing from stores to factories set up real worker
councils to ensure the city functioned... for
months the city, despite the economic and political
crisis, ran smoothly and was more democratic
than it had ever been." So much for throwing a
wrench in the functioning of society. Oh, that's
right, that's not the goal of the CGB. Rather than
looking at the fact that at least some of the dis-
satisfied people were rejecting modernity,
production, economy, representation, and
civility, the uprising is neatly presented as
a unanimous plug for cities, a "place that
can allow our personal choices to find
company and oudets," where "novelty and
change are part and parcel of the urban
experience. . .[The city] can produce any-
thing. Possibility is the currency of the city."

This section had me thinking that
NEFAC took over the CGB !

Perhaps most offensive about Liberate Not
Exterminate,\s the ail-too typical distortion
of anti-civilization, and specifically
primitivist, ideas. Now, of course, no idea
or analysis has it all figured out, and
healthy (even brutal) critique is necessary
for a perspective to deepen, but typically
leftists (from the organizationalists to the
technology lovers to the advocates for
urbanization) love to present misleading,
exaggerated, and even absolutely un-
founded straw arguments.The CGB is no
exception, carelessly labeling primitivism
as "a form of economic reductionism"
and a "reactionary fantasy" that "rejects
the complexity and agency of humans
while denying a hundred years of research
on the topic." Their contention is that
there were a few egalitarian hunter-
gatherers (of which they give the Inuit
as an example, probably one of the
poorer examples of a non-hierarchical
society), who most commonly exhibited extreme
sexism, domestic abuse, female genital mutilation,
female infanticide, and spiritual monopoly by a
few men. This faulty notion only displays their
ignorance, since it is widely understood that
most of these characteristics were not prevalent
in hunter-gatherer groupings, but they instead

developed in horticultural and agricultural
societies, which far more resemble the dynamic
of the city than that of hunter-gatherers in social
structure, sedentism, food acquisition and storage,
and their perception of the earth and each other
Claiming that "there is in fact nothing magical
about hunting and gathering that leads people to
reject hierarchy or oppression" is true in that it
is not magic that avoids these trappings, but it
does have to do with scale and lifeways. While
these negative human tendencies are all but
missing in hunter-gather societies, they increase
as a society becomes more massified, with its most
awful point being that of the city.This is why the
hunter-gather lifestyle, while not seen as an
ultimate or singular "solution", is far more inspiring
and useful as an example than any of the civilized
models of human habitation.

And, of course, they get to their favorite
contorted punch-line (to which the title of their
zine is no doubt referencing)... we want every-
body dead. An absurd deduction to draw from
a critique of domestication and honest
acknowledgement that the world's population
is unsustainable and due to the artificial life-
support system created by civilization. Questioning
civilization does not equal genocide, but instead
puts into contention how we relate to the world
around us, each other, and ourselves.This nonsense

is followed by arguing that we can stuff lots more
people onto the planet, and cites refugee camps
as examples of humans living successfully in
"extremely dense, often artificially induced,
populations." Sounds great, huh? They go on to
condemn "the extreme anti-civilization argument"
in which it is apparently "not uncommon to read
writings condemning certain traditional people for

Page 65

being "traitors" because they fail to match up to
some dogmatic anti-civilization check-list." Now, I
follow most primitivist forums, and I'd like to see
where any of these distortions were ever printed.
So much for reality,as their arguments contain more
straw than substance.

Several times they referred to primitive proponents
of human annihilation that would reduce up to
"5/6 of the worlds population" in order to support
their pro-density argument. When I realized they
were serious I had to chuckle, even though I
was annoyed that yet another group trotted out
this supposed green anarchist tenet without
attributing the source. I've never read this any-
where. Those opposed to civilization are not just
anarch-primitivists and green anarchists. There
are insurrectionalists, anarch-communists,
nihilists, and even anti-state communists who
have strong critiques of civilization, some even
considering themselves anti-civ. None advocate
the extermination of humans.

This piece does not examine the origins of the
city (commerce and wealth production) and the
scale of devastation not seen outside of it. We all
have a huge dilemma to face - the city cannot sustain
the whole of a wild human population and the
existing wild areas cannot sustain the human
population in its entirety. This is why "love stories"
of either pro or anti-civ anarchists need
to be exposed as idealizations bordering
on, if not fully immersed in, ideology.

Finally, Liberate Not Exterminate

presents its case studies to give us an idea
of where all of this primitivist bashing and
cheerleading for cities is leading us. With-
out missing a beat, the CGB advocates
what every other milquetoast"radical" rag
has proposed for decades: community
gardens, social centers, infoshops, book-
stores, pirate radio, coffehouses, meeting
halls, concert halls, art galleries. Food Not
Bombs, free stores, and squats. Many of
these things are far from fruitless, but I'd
call them somewhat positive reactions to
the current setup, and certainly not promote
them with the vigor of the CGB, whose
stated goal is "to build new economic,
justice, and social systems. . .[and] to adopt
anti-capitalist economies." Uncritically,
Liberate Not Exterminate endorses "tech-
nological breakthroughs on the renewable
energy front," as well as misrepresent-
ing "The Free Town of Christiania in
Copenhagen" as "fiercely anti-capitalist
and independent-minded," despite its
absolute dependency on tourists for their
survival, the city for infrastructure, and
lack of even any mainstream sustainable
practices (growing food, energy, etc). It is
fun to go there, but it is nothing more
than a counter-cultural amusement park.
The Curious George Brigade back up their
empty promises by declaring to have spent years
studying the ecological and social viability of cities
(although they offer no real information or details,
only cheerful socialist rhetoric and sugar-coated
speculation not seen since Fred Rogers croaked).

FALL/WINTER *05-*06 ISSUE

'

What if you started a Serious Revoiutionary
federation and no one gave a stiit?

When you've been riding the waves of The Anarchy for as many decades
as we two old coots, you start to get a sense of the patterns of things—
the shifts of the seasons, as it were. And just lil<e the leaves of autumn
or the blooming of spring, the anarcho-Organizationalists are upon us
again to rabble-rouse and blaze trails of shit through human lives until
grad school beckons in another year or two.

Struggling since the demise of Love & Rage to be taken seriously by
anyone outside of their Civil War Reenactor units, the Neo-Vanguardists
are beginning to stink of the theoretical corpses they stand on. The
smell is getting so bad that even some anarcho-Communists seem to
be losing the stomach for it. The recent break-up of the FRAC— that
would be the Federation of Revolutionary Anarchist Collectives— has
initiated a new wave of public hand-wringing, notably the recent press
release, "Unfinished Business #2: Proletarian Boogaloo" by Paul of the
Northwest Anarchist Federation, aka NAF.

Paul sees this break-up as symptomatic of deeper problems currently
plaguing the "revolutionary left," namely that uppity anarchists who
refuse to submit to the ideology of Federated anarcho-Communism have
"any credibility or say in the discourse of the revolutionary left, or the
anarchist milieu." However, I'd suggest that the credibility non-Leftist
anarchists do possess has more to do with the increasing awareness of
the irrelevance of applying a 1 9^^ Century class analysis to 21 ^^ Century
conditions and the anemic theory evident in the elevation of mass orga-
nization to the exclusion of all other methods of operating as agents
against the State as offered by NAF, FRAC, NEFAC, et al.

These confusionist flunkies fritter away precious days building more un-
needed and unwanted organizations; dull the minds of their followers with
their endless, unproductive meetings and associated busywork; dilute the
meaning of anarchy with calls for stronger leadership and accountability;
and make cynical and opportunistic plays at electoral and/or labor politics.

They then have the gall to point the finger at any and all anarchists who
oppose the Orthodoxy, to lay the blame for the weakness and theoretical
impoverishment in their "revolutionary movement."

Not to aggrandize the dismissed, but rather to uncloak the dismissers,
our analysis of their MO reveals the anarcho-Federalists to be the intellectual
and ideological heirs of 1968's PCF The exponents of this sad tendency
who're sly enough to graduate in journalism will later pay their rent revising
our stories — denounce us today, republish our books tomorrow.

After seeing so many failed attempts throughout the years to build a
"serious revolutionary movement" (SRM!) concerning itself with "real
leadership and education" in tackling burning anti-State issues such as the
"importance of leadership within anarchist-communism" within the core
"educated [code-word for 'correct party line'] milieu of revolutionaries,"
we've memorized the formula:

1) Come up with the Clever Acronym and Cool Logo.

2) Meet long, meet often for the feeling of Getting Things Done!

3) Make shrill denouncements of any group or tendency that

threatens your imagined ideological hegemony over
"the movement."

4) Implode due to lack of interest.

5) Write painfully dull retrospective of what went wrong in the

best tradition of Crit/Self-Crit.

This is, of course, the problem of starting with The Answer and attempting
to warp reality to fit. The nature of the fact that even other anarcho-
Communists are losing interest in federalizing will be utterly lost on
these myopic Managers-in-Waiting; the only conclusion they will be
able or willing to come to is that there needs to be more and stronger
Organization! Or as the "now-defunct FRAC" puts it, "we do not question
the need to have an organized revolutionary anarchist federation..."
The march to reform the State in their own image must trudge on. (Oh!
Did we just say that out loud? Oil yes we did.)

If the Federated anarcho-Commies ever Win, these are the people who
in all likelihood will be running the reeducation camps. We're generally
very reluctant to engage in any sort of didacticism, but as these old
bones see it, anyone who believes it is their place to organize you, educate
you, or in any fashion lead you is indeed your "class enemy."

And since we're feeling relatively magnanimous, we won't even bother
writing a clever heckle of the author of the NAF press release, an
apparently proud "rank and file member of the British Columbia
Government Employees Union."

Lets try it again, but tiiis time witif) feeiing!

They assert that their critics just don't understand.
Well, as someone with a degree in architecture
(whatever that's worth), who was also once
filled with similar Utopian fantasies of "urban
sustain ability" and "lively neighborhoods", as
someone who has spent most of my adult life
suffering in the toxicity, alienation, and hyper-
stimulation of the cosmopolitan condition, and
as someone who has traveled to many of the
"liberated" spaces that the CGB hold up as their
models (European squats, Christiania, etc), I
beg to differ with their "conclusions". While
the examples they give may, in some cases, be
inspiring and useful in the short-term struggle

GREEN ANARCHY #21

for temporary sanity within the system, they
are hardly long-term visions of anarchy, sustain-
ability, or wildness. L/berote Not Exterminate
is yet another justification for remaining on the
civilized trajectory, one which plows through a
field of misery. I don't wish to be an "architect
and builder" of the future, but instead a catalyst
for destroying civilization's future, and a wild,
decivilizing human amongst and outside of
the city's ruins. For me. New Orleans is a
better case study than the romantic "eco-city".
While there may be projects of mutual aid
and struggle we can collaborate on, obviously,
our visions are, for the most part, simply
incompatible.

Page 66

The city cannot withstand the pressure of the
barely controlled domesticated (human included)
and feral animals crammed into increasingly
diseased quarters. The recent devastation caused
by tsunamis, hurricanes, tornadoes, heat waves,
floods, viruses... need not be considered
Apocalyptic events when predicting a likely future.
Cities were designed on shaky ground, architec-
turally and philosophically. CGB makes the
error of arguing for the city by simply arguing
against (a convoluted interpretation of) the anti-
civilization perspective and by promoting the lies
of green capitalists. And it just doesn't hold water.

For Info on Liberate Not Exterminate y
contact: cgb@ageofdinosaurs.net

rood tsl0+ POtAPS is often adopted as a
anarchist project despite its liberal beginnings and currents - a soup
kitchen promoting "...positive personal, political, and economic alter-
natives". That is, a charitable organization serving "The Hungry" who
- like the rest of us - struggle with our dependency on the System.
But, FNB IS different from church and state institutions! They only
serve vegetarian food, usually vegan - usually rice and beans. Their
treatises on vegetarianism replace those on religionism. They also
serve outside so even the welcome hour of shelter is lacking. Finally,
FNB offers an excellent chance of sharing a meal with the local pigs!
That's because FNBers "...make political and social statements at
public places" in order to "... prove [s] to the government and business
sector that nutrition is as necessary as health care and welfare cheques."
The established order must be terrified by rousing rhetoric such as
"for a person to ask for a bowl of beans and rice once a day is like to
start a revolution." Or "Voting for the best candidate or giving money
to your favorite charity are worthwhile activities but many people want
to do more." FNBers "want to create life affirming structures from the
ground up. We want to replace the death culture with a culture of
"Plumbers Not Bombs", "Daycare Not Bombs", and "Healthcare Not
Bombs"". Is it the threat of sedition locking up the occasional FNBer
or another spectacle serving up both activist and pig?

There was a time when FNB's food stock came mainly from
dumpsters, but as grocers locked the trash containers, FNBers switched
to petitioning capitalists in grocery stores, co-ops, restaurants. Now
most food comes from tax-deductible (as long as they don't name
FNB as the receiver) charitable donations. The meal is prepared in
private homes then taken to public areas where FNBers show
"Solidarity with the poor." "We serve the poor to demonstrate that
poor-bashing is out of whack with propriety and that charity is not in
the governments purview to license." When I see an FNB group outside
an affluent university, I wonder how they define their "underclassed"
and "starving millions"? Some FNBers serve primarily to friends and
each other, a laudable re-appropriation if this was the intent instead of
the result of attitude, timing, reliability, taste, or food quality keeping
away the "needy".

I've been asked "can't anarchists help others in need"? My reply is
more questions: do you think it is helping when, at best, you tempo-
rarily perpetuate dependency? Would you call it mutual aid or co-
dependency since one gets food while the other gets a feel good moment?
Isn't this one of the subtle hierarchies that illustrate the anarchists'
opposition to charity? Hunger is a serious problem, but it's absurd to
think that feeding folks one day or even 7 days a week is in any way
helping us to get out of the vulnerable place we're in. There are plenty
of do-gooders offering 'free' food, shelter, clothing in every city
I've looked for them. Judeo-Christian dogma insists the pious must serve
the needy. I certainly take advantage of these 'altruists' with tepid or
oblivious smiles and perfunctory good wishes (and far too many god
bless you's) masking real intentions. Sometimes it's fear they hide.

perhaps of ending up like those they serve or of being attacked by
those who don't fully appreciate their good deeds. Other times I see
pity. Many barely disguise the self-satisfied look of privilege points coun-
tered or heavenly ones gained. All this would be more tolerable if
their true motivations were laid out on the dining table along with their
bland and repetitive left-overs. But those driven to do-good-to-feel-bet-
ter activities are rarely prepared to look at their own impetus for 'help-
ing', much less to share their introspection with strangers.

We are domesticated animals and like pets and livestock, tightly
bound by the masters' food manufacturing and distribution chain
whether we buy food, are on the dole, or accept it from charities who
intercept other options. ALL are purveyors forcing us to accept this
basic necessity on their terms. For an increasing number of us, and for
a variety of reasons, wage-slaving for an imprisoned existence is no
longer an option. Though we may thrive in other ways, finding enough
food to survive is challenging as the number of outcasts grows. The
security of civilization's food supply is tenuous, highlighting one of
its greatest weaknesses. This is a rupture anarchists, radicals, and
revolutionaries ought to be exploring and spreading; not adding to the
patchwork barely holding it together. A focus on self-sustainability
MUST be reinvigorated if we're serious about ending our subjugation.
We need to find and create reliable, unchained sources for healthy
food (and clean water). This is a fundamental strategical element in
any viable liberation struggle and one reason the Masters' try to
control access to them.

I have a few questions for FNBers who are radicals and anarchists
in more than label. Are you really about 'helping' or are you just wanting
to do something - anything! How do you imagine a world free of
domination and hierarchy when you choose to become just one more
purveyor of the Masters' wares? If addressing our food needs is of
interest to you, why not explore and share options we all can participate
in; how about some anarchist mutuality? A few ideas come to mind
immediately: rewilding the cities with edibles; mapping locations
where food already grows (bourgeois gardens, suburban agribusinesses)
or can be obtained
by the individual
(dumpsters, food
delivery locations,
warehouses, etc.);
learning and sharing
the art of re-appro-
priation (poaching).
Hunting the urban
roadkill? How about
mobbing grocery
stores?

One final ques-
tion: why do you
continue your appeal
to our dual enemies
state and capital,
made every time
you choose to use
the name Food
Not Bombs?

*A// "quotes'
are from Food

Not Bombs

sources on the

web.

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Page 67

FALL/WINTER '05-*06 ISSUE

(Uliif-PSiMUSTS ^M^'i^

Mushroom-Hunting for those who don't speak Latin

(Written 150 feet up a Douglas fir we named Whisper)

Homo sapiens have been making use of wild
fungus since the dawn of our species, not only
for food but also for medicine and dyes. Yeast,
another form of fungus, can be used to bake bread
and brew alcohol; many different types of fun-
gus including some mushrooms like the birch
conk, can be used as antibiotics and mush-
rooms, such as the indigo milkcap and
the northern red-dye, can be used to
dye yam. Whether you're at a forest
campaign, on the run, or just camp-
ing, mushrooms are an excellent
resource for primitive living.
Mushrooms are nutritionally closer
to meat (or maybe tofu) than to
most vegetables. They also act as
filters for toxins in the environment
so it's not a good idea to pick mush-
rooms in an area that has been
sprayed with pesticides or herbicides
or is too close to a road. Mushroom hunting really
is a hunt since most mushrooms are very good at
hiding. Mushrooms are often found under fallen
logs and under suspicious humps of dirt or moss
on the forest floor. All you need to get started is
a basket or bucket. Baskets are preferable since
mushrooms at the bottom of buckets can get
soggy but sometimes you'll stumble across a
patch so huge you really need a few 5-gallon
buckets. You'll also need time, patience, a pocket-
knife, and a good mushroom guide with color
photos. (David Arora is one of my favorite authors.)
Some mushrooms need to be cut in half to be
properly identified (and to check for bugs) and
some species of poisonous mushrooms look very
similar to edible species so comparing with color
photos is helpful and attention to details is
essential. [GA Note: This is only an introduction
to amateur mycology. Do not identify for con-
sumption without either consulting color
photo books or the guidance of an
experienced mushroom hunter.
Incorrect identification can be
harmful, and even fatal.]

For those unfamiliar with mush-
rooms, two major identifying
features are what is under the
cap and what is (or isn't) on the
stalk. Some mushrooms have
gills or ridges, others have spiny
teeth, and others have spongy
porous flesh. Some mushrooms
have bulb-like sacs around the
base of their stalk and/or socks
covering the majority of their
stalk and some mushrooms
have ring-like veils around
the upper portion of their stalk.
Also note whether the cap is
soft, smooth, slimy, or scaly.

GREEN ANARCHY #21

The following are easy
to identify mushrooms,
common in the North-
west. Many of
these species are
found elsewhere
on this conti-
nent and/or in
other parts of
the world but the colora-
tion or habitat might be different.
For instance, the king bolete on this
continent looks pretty much the same as it
does in Europe, while the chanterelle can be red
on the East Coast. Most mushrooms are found in
the Fall while a few come up only in the Spring
and some can be found almost year round.

ChdniBrBllB- The chanterelle is one of the most
well-known of wild mushrooms
because it's prolific, tasty, and
keeps well. Chanterelles
have ridges under their cap
which run partway down
the stalk. The cap is irregularly
shaped, starting out round when young
and having upturned wavy edges and an
almost funnel shape when older. It's a solid
meaty mushroom that should be smooth and
not slimy unless it's too old and is rotting. It
ranges in color from white (which stains
slightly yellow) to bright yellow to golden
orange. The inside is white in all varieties
and the flesh should peel easily. They are
usually found in conifer and oak forests. (A)

Winter Chanerelle: The winter chanterelle is
slightly thinner than the golden chanterelle
and is yellow/
brown with a
hollow stalk
and lighter
ridges under
the cap. It is
found in wet-
ter forests and
can be har-
vested until the first
snows. It's a mushroom
that can still thrive when all
chanterelles have turned to mush.

Hedgehog Mushroom: The hedgehog

mushroom is very similar in size and habitat to
the chanterelle, look similar when young and are
often found growing in close proximity. Instead
of ridges, it has spiky-teeth under its cap and
varies from pastel orange to white. It tends to
layer itself in age while the young mushrooms
have very round caps. It breaks crisply while the
chanterelle peels. (B)

IVIatSlliake: The matsutake is one of the hardest
to find, most expensive and probably one of the
tastiest mushrooms in the forest. Due to intensive
commercial harvesting (most of which is getting
shipped to Asia) matsutakes are becoming rarer
every year. You usually have to look for them in
little humps of moss or debris on the forest floor.
It's an all white-gilled mushroom with a round
cap and a sock covering most of the thick stalk.
The most distinctive feature is its smell; some
describe it as cinnamon and nutmeg while others
describe it as dirty socks; either
way, it's sweet, spicy and
strong. When young, the sock
around the stalk covers the
gills as well. It stains slightly
yellow and prefers sandy soil,
pine trees, and manzanita. (C)

Short-stemmed Russula: This aii white

(inside and out), bland, gilled mushroom is
the pacifist of the forest, usually eaten only
in crisis situations and can be thrown at
cops when other food is available. The only
reason to pay attention to this mushroom
is they're overly abundant in most forests,
sometimes alone, but often in groups, and usually
pretty big and meaty. It has a large, round, flat
cap with a slight indentation in the middle, will
bruise slightly brown over long periods of time
and has a short, fat, stubby stalk. (Make sure
there's no sac or veil on the stalk.) Despite its
lack of flavor you can make a pretty good meal
out of it as long as you don't cook it too long,
in which case it gets soggy. (D)

Lobster Mushroom: The lobster mushroom
is one of my favorite mushrooms because it's
so big and bright and fun to find and because
when cooked it has a firm texture and a not
too overwheming seafood taste. This mush-
room is actually a parasitic fungus growing on
a short-stemmed russula. The cap becomes
upturned and it develops bumpily ridges instead
of gills. It ranges from a bright orange to bright
red and sometimes has yellowish tinges. The
inside should be white and it should have a
distinct lobster smell to it. Unfortunately
worms seem to love this mushroom as much
as the short-stemmed russula, so it's best to
gather them when they're young unless you
don't mind a little extra protein.

Page 68

Green-staining Milkcaps:

These mushrooms are a couple

of different but very similar

species which have a similar

shape to the short- stemmed

mssula except much smaller

and the stalks tend to be

thinner. They are light

orange or tan all over and

stain a distinct blue/green

when cut or bruised. They

also exude an orange or red

dish juice when cut. They grow

under conifers and can be slightly bitter. Often

salted or pickled, these mushrooms are not to

everyone's taste. (E)

Indigo Milkcap: tms is one

mushroom that I have never
personally found because I've
never gone mushroom-hunting in
the South. It's a very distinct blue
mushroom with gills a darker shade
of blue than the cap and looks very
similar to other milkcaps. It bleeds a dark,
bright, blue juice and can be used as a blue dye
as well as being, reportedly, very tasty. It will
get some greenish spots with age and is found
in pin and oak forests in the southern part of
this continent and in Mexico.

Admirable Bolete: The admirable bolete has

a felt-looking reddish brown or dark maroon

cap and a yellow, spongy, porous /p\

underside. It's usually

found on rotting wood

in conifer forests

(usually hemlock).

The stalk has a kind

of streaked or netted

appearance in the same

color as the cap and the most

notable trait is its lemony

flavor. (F)

Zeller's Bolete: Thezeiier s

bolete is always a surprise.
What you first see is just a
small, plain, wrinkled, gray-
brown cap but, when you turn
it over, it has a bright pink or
red stalk and a bright yellow
spongy underside that stains
blue when bruised. Unfortu- fd \

nately, for all of its grand
appearance it isn't very flavor-
ful. Everyone knows at least
one activist like this; they talk
a lot and dress the part but
never get anything done.

King Bolete: The king bolete
is one of the largest mushrooms
in the forest. From a distance, they
resemble hamburger buns littering
the forest floor. The large meaty cap is the
shape and color of a toasted bun (tan-orangish-
reddish-brown). The stalks are thick, sometimes
the base is as wide as the cap and is usually
whitish to tan. The underside of the cap is spongy
and should be whitish when young and bruising
yellow to olive when old (does not stain blue).

Boletes like conifers best but

can also be found among oak

and birch trees. This is one

of the few mushrooms that can

be found at any time of the year

except during the winter. It is

best sauteed.

Turkey Tail: Turkey tall is a very
common shelf mushroom that
grows in huge clusters on decaying
hardwood. The individual mush-
rooms are pretty small; the underside
of the cap is porous and firm and
this mushroom has no stalk. It alter-
nates between fuzzy stripes and
smooth ones. The stripes consist of
any or all of the following colors:
gray, light brown, tan, dark brown,
black. It's very tough and leathery but
stimulates the immune system and can
be used as a natural chewing gum. If it's too
dry and crispy, it's probably too old; stick with
the younger more pliable ones.

Jelly Mushroom: Jelly mushrooms were
always my favorite as a kid because they have
the texture of Jell-0 (although tasteless) and are
best eaten raw. They are very small, clear or
translucent, gelatinous mushrooms with small
teeth like a hedgehog mushroom. They grow
on rotten wood and in moss, in conifer forests
and are very common. They are good mixed
with honey and/or fruit and sometimes used
as a thickener in soups.

Inky Cap: The inky cap is a small,

gilled, lawn mushroom with a gray/

tan cap, black gills and a slender stalk

the same color as the cap. They usually

grow in groups. The most distinctive

feature is that it stains dark black and

melts into a black ink as it ages

which can be used to write with.

(If it's already inky you probably

don't want to eat it.) The down side

to this mushroom is both it and its

cousin, the shaggy mane, cannot be

mixed with alcohol. If it is eaten

with or within seven days before or

after consuming alcohol, it will make

you very sick (think natural anti- abuse).

Shaggy IVIane: The shaggy mane is very
similar to the inky cap in texture, taste,
habitat, and effect with alcohol but
looks different. It has a white, oval
shaped cap covered in shaggy scales
and is much bigger than the inky
cap. It can also be used for ink and
stains black. Both this mushroom
and the inky cap tend to pop up
in the Spring but, can be
found in the Fall as well.

Shaggy Parasol: The

shaggy parasol mushroom
can be found just about anywhere, in lawns,
pastures, orchards, gardens, roadsides, or even
coming up from under your back porch. It is one
of the few mushrooms that can be found year
round. It has a shaggy white and light brown.

Page 69

'jMii--^

(G)

\

cracked cap which hangs down like a parasol as
it ages and a smooth white stalk complete with a
distinctive ring around it and a bulb at the base.
The most distinctive feature is it stains bright
orange-red when cut. (Make sure the gills are
white; if they're at all green, don't eat it.) Some
people have allergic reactions to this mushroom.
To reduce the risk of having an adverse reaction
with this or any other mushroom, cook well at a
high temperature. (G)

Puffballs: Most people recognize puffballs as
the little round mushrooms that send up a puff of
smoke when you step on them. Puffballs come
in all sizes from very tiny to as big as a human
head and almost always grow in clusters. Some
are smooth, some have bumps, and some have
spines; they range from white to tan to brownish
and should be completely white and spongy
inside. If it's not white inside it's either not an
edible puffball or it's too old, either way, you don't
want to eat it. (Also make sure that it's not a
poisonous amanita button in which case you would
see the outline of a mushroom inside the ball when
cut open.) All puffballs that are white inside are
edible. They can be found from the Spring through
the Fall, and are often used raw in salads.

L

"Thinking our way to health. I can
see the allure. No one gets their hands
dirty, and we don't have to challenge
or change the most entrenched
values of civilization. In fact, we get
used to them. We get to use them. We
get to use our supposed independent
superior brains to solve all our prob-
lems. No wonder meme theory appeals
to writers. To bad it won't work.

We can't destroy civilization
with positive thinking. It is im-
portant to replace the guiding
assumptions of the death
culture with truth. But truths
don't spring fiiUy formed from
human minds. Quinn writes,
"memes come to us from all the
speakers who are vocal wherever
we happen to grow up," and lists
parents, teachers, bosses, and the
producers of media as the speakers.
What about the non-human speakers
surrounding us? What about the
humans we have been trained not
to hear? Any "healthy" meme
\^ that excludes those voices is
'^ ^^ as sick as the others. We still
have to listen. We might
even have to get up from the
computer and go outside."

-Laurel Luddite,
Fire and Ice

FALL/WINTER '05-*06 ISSUE

rac^lcal

W'

A
A.

A Wildroots
Column

About Feral
Living

To Know

A Rite of Passage, . .

The experience of transcending food as a product that we buy from
the grocery store, to coming to know food as a gift of nature, is
one that many of us have passed through. Here I will share my
experiences of first learning how to skin an animal, and second,
learning what it is to kill. For those who have never opened up an
animal I hope that this article might help you feel confident in
trying. For you, I have included simple instructions. For those who
are experienced, I have tried to offer some personal insights, feelings,
and tricks, though I am by no means an expert, and surely could
learn much from your insights, feelings, and tips. In the second
part of the article, where I share the story of my first kill, I am
sharing one of the most profound experiences of my life. It is some-
thing that most of us, especially women, are taught to abhor, and
think of as a purely "barbarous". I want to shed some light on my
own experiences of how this act has opened me to a whole new
aspect of wildness.

The first time that I cut open skin and entered the magic of flesh
stays with me as a rite of passage as strong as any other. I was staying
at the land that I would later move to. I had finally found rebels who
went deeper in their questionings and praxis than any others I had yet

found in my rambling about the world. We had picked up two
raccoons and a 'possum on the way back to the land from a primitive
skills gathering. There I had eaten bear and deer, and learned how to
transform a fleshed raw deer hide into silky soft durable buckskin.
Now I was determined to fill in what I was missing, the knowledge
of how to separate flesh from hide. I wanted to feel confident that I
could honor an animal found murdered by steel on the roadside.
I wanted to learn how to eat it and clothe myself with it.

My companion had figured out how to skin on his own, and had
determined that that was the best way for anyone to learn. Luckily
we had found several critters, it being the fall, when critters start
wandering further for food, and when their corpses are preserved by
lower temperatures. This way I was able to watch him and try to
mimic his actions, rather than stumbling completely blind.

Each of us hung a raccoon from its two hind legs, using tight slip
knots above the first joint on the leg so that the animal would not
slip with the force necessary to pull off a hide, but so that the rope
could be easily untied and used again. I cut first the skin ringing the
ankles and the wrists of the 'coon, following the steps of my companion.
Upon my first cut I felt an energy coursing through me. I was breaking
through a boundary that I had put up a long time ago, a boundary
between me and the wild, between me and death, and between the
inner and outer worlds. As my knife cut through hair and skin to
reveal flesh and bone I was struck by how delicate my own life was,
how like this raccoon I am bone, flesh, and skin, and how, like this
raccoon, I have the potential to live wild and free. The strength of the
energy flowing from the dead raccoon to me was more than I was
prepared to handle.

I cut down the legs, around the anus, down the tail and down the
belly, trying to cut through the skin, but not puncture the organs.
As the guts were exposed I proceeded to pull them out. The entire
digestive tract is basically one long tube that goes from the mouth
to the anus. I tried pulling it all out in one go, but I broke the tract
just above the anus.

I do a lot of things differently now than I did that first time.
Unless the animal's belly is punctured when I pick it up off the road,
I don't cut down the belly, but rather pull the hide off of the critter like
a sweater after cutting down the back legs. A tubular pelt is arguably
easier to tan (soften) than a flat hide, as the belly is less likely to tear
when stretching the hide to soften it. Now I also "core the Asshole",
cutting the anus out of the flesh that surrounds it to release the base of
the intestines, instead of struggling to tear out the entire intestinal
tract while it is still attached by faschia, or connective tissue to the
pelvis. If you do not core the asshole, but just cut around it, as I did
on this first raccoon, you may end up breaking the anus and getting
poop all over the meat.

I have learned from experience and from advice that cleaning
an animal is an appropriate term for gutting and skinning, for if
you do this process right, and the animal did not suffer a belly
wound in its death, you should end up with a rather clean carcass.
If you do end up with digestive debris on the carcass you can
wash it off. If the pelt gets dirty, on the other hand, you should
not wash it, because the wetter the hide, the more likely it is to
get infested with maggots. I had this happen to the only roadkill
beaver pelt that I have ever had. I was keeping it for someone
else to process, and it kept getting maggoty, and I kept washing
the maggots away, which actually made the hide a better environ-
ment for the maggots.

Normally it is best to try to pull hides off rather than cut them off.
The goal either way is to keep as much flesh off of the hide as
possible. This is because if the flesh is left on the hide it will usually
become dirty, and inedible, and you have to remove it if you want to
tan the hide, as it prevents the penetration of brains (used when tanning)
into the hide. After you have the hide off you must either go right
into tanning, freeze it, salt it, or dry it into rawhide, which can be
tanned later. If you do not do one of these almost immediately, most

GREEN ANARCHY #21

Page 70

likely your hide will turn into a slimy, maggoty mess
within a couple of days. The longer you wait the more
likely it is that the hair will fall out of the hide as well,
thus nullifying one of the most important uses of pelts,
warmth. Usually I dry a pelt into rawhide immediately.
First you must flesh the pelt. This can be done by picking
off the flesh as it dries, or putting the hide around a
scraped log or PVC pipe fur side in with a towel in
between the hide and the log or pipe. You will need to
make yourself a fleshing tool. If you can get a hold of an
old planer blade, dull the sharp end, and wrap the two
ends so you will have handles. If not, you can find a
sturdy bent stick, and hammer in a hacksaw blade into
the crook of the stick, sharp side in.

If I have case-skinned the critter, (not cutting up the
belly, but pulling the hide up like taking off a sweater) I
will take a live branch off of a tree and bend it in half,
sticking it inside the critter with the bent end of the branch
at the nose. You want the pelt inside out so that the flesh
side will dry quickly.

Beginning to pull the hide off is a lot easier if your cuts down the
rear legs to the anus go through the skin, but not into the flesh. You
start pulling the hide off with a bit of skin, getting your fingers in
between the flesh and the skin and peeling. You pull the hide down
over the belly. When you get to the front legs you pull the arms out of
the skin as one might a little kid's arms out of a sweater, but with
much more force.

At some point, with one hand around the elbow of the coon, and one
hand around the hide, the sleeve came loose where I had cut around
the wrist. Once I had skinned the arms and pulled the hide off of the
neck I realized that something was stopping my pull. I had reached
the ear, and like at all of these junctures between the outer and inner
world, I had to cut through. Next I cut through the ear canal, then
through the inside of the eyelids, and finally through the cartilage in
the nose, and through the inner lips.

I was left staring at what to me looked exactly like the fetus of my
aborted baby, returned to me from planned parenthood in a plastic jar
filled with formaldehyde. I burst into tears, and that energy that I had
felt through the skinning process, shaking me, hit me full force.

That night we made raccoon stew. When I ate of the raccoons I felt
a great appreciation and connectedness with the animals. I had
broken through another step in the alienation that lay between me and
that which animates me, food. Breaking through these boundaries is
painful, stripping away civilization from the core of our beings
is painful. But I knew that I wanted to go further. Instead of only
eating animals scavenged from the roadsides, incidentally struck by
barreling machinery, I wanted to come to understand what it is to kill
a creature to eat. I wanted to open the window between life and death.
I wanted to take steps to learn fully what it is to eat of the wild.

My first kill. . .

Page

I found an opportunity to peel away more layers of alienation a
year and a half later when a group of us embarked on a 2 week
"immersion project", in which we explored living more directly in
a little tribe by the confluence of two rivers. One of us brought a
bunch of steel traps, and another brought the knowledge of how to
use them.

Steel traps are clearly a civilized device — another mediation used
begrudgingly in the quest for wildness. Their use is much like the use
of guns in hunting, or hiking boots, backpacks and tents for living
within nature, or of computers and magazines for communication. I
am a baby in the wild. I do not know how to survive without civilization,
but am on a path toward learning to live wild. I recognize the
compromises that I make, every minute, and I do not hate myself for
them, or fixate on those compromises in myself or others. I try to be
conscious of them.

I decided on this "immersion project" that I wanted to try to
kill critters and eat them. I decided that, given that we had steel
traps, and there was someone there who had the knowledge of
how to use them I would take the opportunity to learn how to kill
in this way. Had someone at the project had great knowledge of
primitive trapping, I would have chosen to learn to trap animals
in that way.

A subset of the larger group, (those of us who accepted using the
mediation of metal traps) set off to place and set the traps. I began
to see where to look for tracks, how to see the places where
animals walked over and over, rather than where one may have
strolled, and noticed the subtle distinctions in finger length and
formations. I had tried reading about tracks, but none
of the information stuck until I was seeing them in
the mud and until their interpretation could mean meat
for dinner. There were so many skills that came
together in setting traps, from tracking, to proper use
of a hatchet to put points on the ends of sticks, to
camouflaging the traps. It kept going through my head
that so many folks of even my father's age ran trap
lines as children, wandering through the same forest
or swamp day after day, checking their traps. I was
just scratching at the surface of understanding tracks,
and I was in my mid twenties. Oh, how far modern
education has brought us.

A couple mornings later, when a friend and I went
off to check the traps that we set near our camp, I was
confronted with the success of a steel foothold trap.

71 FALL/WINTER *05-*06 ISSUE

A pregnant female raccoon (I know this because when I skinned
her later she had 2 fetuses inside her) was snared with one
rear leg in the trap. I looked at her, she at me. Her leg was
broken. Letting her go was not an option. I stood in the river,
water flowing around my sandaled feet. A chill went up my
spine, and I was animated by a strong instinctual force, a force

1 felt once in a car accident, when I crawled through broken
glass out of a turned over car to the safety of the woods nearby.
Words in my head did not guide my actions, there were no
words, I was only movement, instinct, animal. I walked up the
shore, grabbed a large, sturdy stick to use as a club. I walked
into the water again, feeling like I was an expression of the
water, club in hand. Our eyes locked, both of us scared but
with a deep understanding of what was to happen. She knew I
was to kill her, to release her spirit to the river, and to claim
her flesh to live on in the bodies of my companions back at
camp. The raised driftwood club, hardened by its life in the
water, came down with the force of my whole body. Her eyes
acknowledged to me that it was time, that she was giving
herself to me, not in words, but my heart knew.

Watching from the riverbank, my friend who was watching me
and the raccoon wailed the instant the club moved. I didn't think of
the wail as coming from her, but rather coming from everything,
from the "universe". There was no distinction to me in that moment
between me, the raccoon, my friend, and the river.

When the club hit, I felt the 'coon's life flowing through me and
into the river, sky, and air. I cried in joy, sadness, death, creation,
and noise - wailing. I stood dazed as the water flowed around my
ankles. I stared at the raccoon as she convulsed, foot still in the
trap, her body twitching. My friend screamed for me to finish her,
and I bludgeoned her again, though I knew she was already gone,
released, dissolved. The raccoon's blood joined the river in red
swirls, until it joined enough water to disappear to my eyes. I knew
that the river now carried her, as it carried the water from the
mountain streams from which I drank, and as i would later carry
her flesh in my muscle and my heart. She had already gone back
to the matter that is all life, to the force that sprouts new leaves out
of dormant branches, that nourishes smiles in my friends, and
allows new life to spring inside of me.

After killing and skinning the raccoon I ate only wild greens for

2 days. I wanted her to be my first meal, and I wasn't ready — the
experience was too intense. When I did eat her it was in a stew
eaten by the whole camp. Stewed with the raccoon were exclusively
wild foods: feral day lily bulbs, sochan, nettles, and other wild
greens that a friend and I spent the afternoon gathering. We cooked
the stew over a fire in a steel pot, a reflection of the steel trap she
was snared in.

I value the experience that I had, that the raccoon gave to me,
but I am not ready to do it again. I have not used steel traps since
this experience. I have, however been noticing tracks and patterns
of animal movement more than ever before, which is helping me
as I learn about less mediated trapping. I feel like this experience
has given me experience and confidence in learning how to eat of
the wild. It has also shown me that if the gas really does run out
soon, and there is no more roadkill, or tofu or beans on the shelves
of stores, I could survive, and live well.

The raccoon still lives in me, in my flesh, and spirit. . .my first kill.
She has shown me, viscerally, what I had only understood as a vague
hope. I have the potential to live wild. With a tribe, I can eat of the
wild and I can survive. It is possible.

This column, as well as the new publication, Uncivilized: A

journal of feral livings is open to contributions. We want to create

a format for people to share their experiences of going feral.

Contact: wildroots@riseup.net

-CALL FOR SUBMISSIONS-

Uf^^tUtUtXBp:

A journal of feral living

A magazine created for the exploration and cross-pollination of
practical, critical and visionary words and images, taking aim at
Civilization in its totality, and celebrating the rawness and realness
found on the journey away from it.

Submissions of articles, rants, poems, stories, original graphics and
photos, and any other stabs at the transcription of direct experience
are invited, as well as free classified ads and resource listings. Also,
we'd like book and other media reviews, and reprints and suggestions
of favorite excerpts from books or articles.

Here's some topics we'd like to see explored: earth-based skills (hide
tanning and buskskin sewing, shelter-building, herbal wildcrafting, wild
foods), radical communication and ecopsychology, mental health,
attachment parenting, raising feral kids, midwifery, diet and nutrition,
sexuality, primitive skills gatherings, rejecting symbolic thought/
critique of language, anarcho-herbalism, personal rewilding experiences
and reflections, interspecies communication, anthropology: limits and
benefits, starting 'tribal' land collectives, beyond agriculture: theory
and practice, ecofeminism, gender, moralism, nihilism, activism,
rewilding cities/urban foraging, and more!

Classified ads should remain under 100 words, and limited to
announcements of projects and events, appeals for collaboration, bartering
and trading, and DIY "commerce" like self-published zines & books,
music, and crafts. Submissions (preferably on a CD/disk or via email
as a word document, but snail mail will work too) can be sent to:

feral@riseup.net

Uncivilized, POB 1485, Asheville, NC 28802

"^r

Se^th/^i^fe and death are not
!:f>narate, but a contijujum.

W^2

*?iL

GREEN ANARCHY #21

Page

With' their hands they pulled
and cut plants from the life-
grving soil. Their? Arrows
stopped the hearts of animals,
and they would then remove
the entrails, their bodies still
warm with life- The warmth
of their own lives was ensured
by the hides of the animals.
They knew that they could
not live unless the animals
lived. They knew the animals
lived because plants and
other animals had died and
become their flesh."

- Paul Rfezendes,
The Wih Within

ildrooybs

The third annual green anarchist gathering

took place July 27-august 3 in the southern
appalachian mountains of east tennessee.
Dubbed 'Feral Visions against Civilization', the
week-long event combined group discussions
on everything from primitivist theory and physical
resistance to Civilization, to primitive and earth-
based skillsharing.

Along with the typical off and on rains of
summer, the mountain air kept us cooler than
the rest of the humid south. A meandering
creek surrounded the site, offering plenty of
dipping opportunities and convenient daily
bathing. Bare feet were comfortable in the
grassy meadows and muddy trails, and the flat
terrain made for easy packing in and out of
the locally popular National forest site. A
communal kitchen was set up at the head of
the camp, with volunteers cooking two daily
meals for 100+ folks, FOR FREE! An 'infoshop'
area was set up where Green Anarchy maga-
zine. Black and Green distro, and several other
distros from around the country offered reading
materials relating to primitive skills and anti-
civ theory and resistance.

Multiple workshop areas were designated for
a wide variety of activities, both hands-on and
theoretical. A specific area called "Empathy
Camp" was maintained with a focus on emotional
healing and support. A hide-tanning area
offered materials and instruction through the
entire week for the handful of folks who took
on the multi-day task of tanning a deer hide.
Others observed a bear hide tanning project,
and yet others skinned and began tanning small
mammal pelts that were brought in to the
gathering as roadkill.

Workshops explored skills ranging from
baskets made from tulip poplar bark that was
harvested on site, friction fire-making, primitive
weapons and traps, debris hut construction,
rivercane flutes and blowguns, bamboo utensils
and cordage making, to wool felting,
permaculture, and fermented vegetable and
mead making. Discussion topics included radical
mental health, spirituality, gender dynamics in
rewilding communities, 'radical relationships'.

'primal parenting' and indigenous struggles
against Civilization, as well as climate change
and peak oil. A "Beyond Activism" discussion
was by far the longest of all, with much examina-
tion of definitions of and motivations for
activism, as well as pitfalls and benefits of
participation in movements and campaigns.

Another discussion that delved into anti-civ
resistance looked at the question of physical
confrontation against the megamachine. What
seemed to some at the beginning to be a dis-
cussion on tactics and strategy for weakening
infastructure, to others this approach itself
was worthy of debate. Examining questions
of effectiveness of and motivations for an
approach of "aided collapse" alternated with
(theoretical, of course) info-sharing on tactical
and logistical priorities and challenges.

The five day series on 'Wilderness
Attunement' was one of the best attended and
most enjoyed. Facilitated by folks from Teaching
Drum outdoor school in Wisconsin, the class
focused on developing awareness and stalking

skills in the woods, obviously helpful in a wide
variety of situations. Starting with a focus on
attunement and awareness, the workshops pro-
gressed into shadowing, balance and blindfold
exercises, stealth and camoflauge, and finally,
tracking. The classes built upon each other, yet
people could jump in at any point they wanted.
People traveled from both near and far to Feral
Visions. From the urban DIY underground in
West Philly to the forest-based communities
of California, around 150 folks visited the FV
site over the week. Forest Service rules require
any group larger than 75 to sign a permit
agreeing to certain land use guidelines, so over
the course of the week, as the numbers grew,
the "freddies" (a reference to "the nightmarish
things they do to the forest") made themselves
increasingly present, walking around the site
and even reading the workshop schedule board.
Most participants ignored them, but they even-
tually leveled threats of eviction, prompting one
individual to sign a permit. What many believe
was a naive choice may have kept the authorities
at bay with little actual enforcement. When one
agent walked into a roped off and signed area
where an aggressive dog was tied up, he ended
up getting bitten. The dog was taken to town to
verify his shots, but returned to his companion
the next day. They never returned to the site
after that.

Next year's Feral Visions gathering will be
hosted by a crew in southern Arizona, and will
likely take place in the northern part of that state.
Details will be posted on the Feral Visions web
page (www.greenanarchy.org/feralvisions) as
the date draws nearer. The black and green
listserve is a great way to keep informed about
FV plans and other related projects within the
greater GA network.

Subscribe to it by writing a blanl( email to
bandgnet-subscribe@lists.riseup.net

Page 73

FALL/WINTER ^05-^06 ISSUE

Earth First !

We'll Get Drunk. Tell Stories of the
Vood VI Daj3\ and Sit hy and Watch as
the Other Planets Get Destroyed Later!

by Felonious Skunk

of the Carbon Monoxide (CO) Collective

vJnCe clgclin, I am back from another
Round River Rendezvous, Earth First! 's annual
gathering of the tribes and carnival of drunken
hedonistic debauchery. This year's congregation
of North America's "radical environmentalists"
took place in the beautiful douglas fir, cedar, and
western hemlock forests of Mt. Hood (Wy 'East)
National Forest in northwest Oregon. With a short
hike in and crystal clear lake, the unseasonable
scattered showers were the only physical barrier
to an excellent summer adventure... oh yeah,
and all the activists. This year marked the
25* anniversary of the founding of Earth First!,
so it seemed like an appropriate time to check
the pulse of an aging movement.

I try to make this annual pilgrimage (when
time and space allows) to hang out, play, re-
connect, and share spirituous libations with
folks who don't live in my bioregion and
whom I rarely get a chance to see. Despite
varying political differences I have with many
Earth First! ers (although political affinity with
some is quite strong), there are personal and
cultural (for lack of better terms) connections
which run deep. By this, I mean that despite
diverging opinions, strategies, projects, and
goals that we are manifesting in our lives, a
deep connection to the earth, a deep sorrow
for its destruction, and a deep desire for a more
wild existence binds us. Outsiders might call
this a connection based on shared principles
of Deep Ecology or biocentrism, but I would
say that it is merely the common realization
that we are part of life, not some superimposed
species which can only relate on the social or
political level, as well as a desire to halt the
ever-expending devastation of our world.
Despite the disagreements we may have, I feel
more at home in this tribe than in most anarchist
gatherings, even when they are comprised of
mostly Post-Leftists (that is those of us who look
beyond the pitiful Leftist tradition and routine
for our pohtical influence and connections). The
fact that the gathering is in a wild place with-
out a rigid agenda or permits from the state
separates it significantly from the university
and urban settings neatly arranged with breaks
for lunch and dinner at local vegan restaurants
and formal events in the evenings. This dif-
ference can perhaps be simplified as one
somewhat resembling the world we desire
verses one assimilating within the current set-up.

GREEN ANARCHY #21

Although I have many critiques of this par-
ticular scene, a part of who I am is an Earth
Firster!, so while I could never see myself
joining an EF! group or campaign, hopefully,
there is a place for me here.

Another primary reason for attending the
Rendezvous is to remind folks of the original
intent of EF!, that is "No Compromise in De-
fense of Mother Earth!" (despite some obvious
anthropocentric and paternalistic problems with
the "in Defense of part) and to add more anti-
civilization analysis and practice into the
movement, linking it more firmly to a momentum
against civilization itself. EF! has significantly
shifted from its more right-of-center wilderness
conservationist beginnings in the '80s, which
embraced sabotage and isolationism, to a liberal/
Leftist eco-social movement which hypothetically
supports a wide range of tactics, yet seems to
really only employ and advocate for coalition
building, educational outreach, banner hangs,
lockdowns, tree-sits, and legal "monkey-
wrenching". Coming to grips with this confused
and conflicting (and yes, at times, inspiring)

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history, while attempting to infuse anarchist
ideas and push the tactical envelope, in my
opinion, is still a worthwhile goal, at least for
one week a year, especially since the Earth
First! Journal generally fails in this regard.
While the term "eco-warriors" may be a gross
exaggeration for this bunch, there is still some-
thing more interesting under the surface than
your average environmentalists.

This year my time was generally split
between personal connections, facilitating
workshops, and anarchist interventions in other
discussions. The personal interactions included
rekindling old relationships, telling stories of our
lives (struggles, sorrows, and accomplishments),
strategizing, chugging whiskey, talking shit,
sharing knowledge, helping friends, wrestling,
sharing meals, contributing to collective en-
deavors, arguing - genuinely having authentic
connections with people there.

As part of my more overt agenda, I co-
facilitated several workshops with a close
friend and member of the Wildroots Collective.
In an attempt to break down the problematic
role of specialists, all of these discussions had
a limited introduction (5-15 minutes) followed
by a more spontaneous and participatory dialogue,
with only limited interjections to pose a new
subject or question. The first conversation was
a general anti-civilization discussion, which
introduced some basic ideas and allowed for
people to express their perspectives. The next
discussion was on "Spirituality", loosely
based on an article from Green Anarchy #20,
"Meditation on Mediation". This brought to
light some of the more personal and less
intellectual aspects of what motivates some
of us to obtain a more direct experience with
our world, each other, and ourselves, breaking
through our alienation into a deeper context.
Needless to say, this discussion was all over
the map. While there were some hard-core
atheists, religious dogmatists, and New- Aged
practitioners, in my opinion, most people had

Page?*;

a healthy, holistic, free form, and personal
connection to the subject. After GA #20 's
tackling of this huge topic, it was interesting
to see where people were at, which I would
generally describe as cautiously optimistic for
something deeper than politics. The final
forum we initiated was a tremendously sig-
nificant one called "Beyond Activism". In a
time of ever more burn-out and frustration
over years of going through the motions and
ineffectual resistance, many are renegotiating
their relationship with "activism", or giving it
up altogether. Our goal was certainly not to
encourage apathy or inactivity, but instead
to reprioritize our lives based on our desires,
rather than the duty-filled expectations of the
activist world. People generally agreed that the
most meaningful actions they take stem from
their own passions, and not some guilt-laden
program. By rejecting moralistic and sacrificial
tendencies for those of direct immediacy and
to some extent, self-interest, we not only feel
more connected and a part of our activity, but
ultimately are able to stay healthier and con-
sistent, and have a better chance of achieving
our short and long-term goals.

The other major agenda on my schedule (and
the most entertaining) was to intervene (respect-
fully, when possible and desirable) in certain
workshops and to undermine the forming of
hierarchical power-dynamics (formal and
informal) which tend to dominate these types
of events. This is something that I would
encourage every anarchist to do whenever
they are integrated into groups that are not
specifically antiauthoritarian. . .

One area in which you can see absolutely no
distinction between this gathering and any other
liberalAeftist/quasi-anarchist conference is the
way the activists-types (who can be a very vocal
minority) deal with privilege and oppression
politics (the politicizing of racism, sexism,
homophobia, etc.). Without getting into a long
and complicated polemic here, I'll just say that
while I appreciate willingness to take these
systemic and interpersonal forms of domination
more seriously, I often find that their efforts are
often undermined by a short-sighted approach.
For instance, during a discussion on racism
(which had some positive attributes), there was
a tone of self-righteousness and judgement of
those who did not attend this particular workshop
(which was unwisely scheduled on the multi-
keg final party day). People who chose not to
come, or those who vocalized a lack of desire to
sit through yet another guilt-driven Racism 101
workshop led by pompous white kids, were said
to be "unwilling to deal with their shit" or "not
taking racism seriously". But, unless the attitudes

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of pretentious anti-racist facilitators change, and
until we can get past the simplistic and program-
matic college textbook privilege discussion, we
will continually be spinning our wheels, with
only head-nodders and those in earshot looking
to score points. Getting beyond the unsophisti-
cated "racism is bad" elementary workshops,
the paternalistic "how do we help the poor
minorities", or the predictable "get them
onboard" opportunism, is the first step to
seriously tackling racism (or any form of
oppression oversimplified and adopted by the
Identity Politics co's^).

While the "How Do We Become Better
Activists?" workshops and "Non- Authoritarian
Leadership" discussions led by the "leaders"
of the gathering (i.e. the organizers) were also
an anticipated source of amusement, which
warranted and received their due critiques and
ruffling of feathers, one of my
favorite joys of a Rendezvous
is getting the chance to un-
dermine the EF! monarchy
and its charismatic grasp for
attention. There is one guy in

particular who is a case study for the quintes-
sential egotistical activist leadership, but I won't
name names (mostly because he considers any
publicity, good publicity). Anarchists in Eugene
and forest activists throughout the northwest
could write a book on his chameleon-like
history of bouncing into the leadership role of
campaigns, jumping in front of the camera, and
switching political identities to match his target
audience. Unfortunately, this year he was on a
tight schedule, and was only able to stick
around for a few days before being transported
out to his next gig. However, in those few days
we were graced with his presence, he truly
touched us. Among his workshops were
"Reclaiming Jesus", a manipulative ploy to
utilize mainstream Christian's brainwashed
faith for "our benefit". He's been studying Jesus
lately, and thinks that "the son of God" had a
lot of positive things to say that we could learn
from and apply to our struggle (things like
morality, justice, leadership, etc), and I'm sure
this activist would love to see himself in a neo-
Messiah role. He also facilitated a discussion
called "Apocalypse Not", which was basically
a rationalization to keep chugging along at in-
effective activism, since the end (crisis, collapse,
etc) was not for certain. Perhaps most telling of
his political aspirations was when the media
mysteriously appeared (I wonder who called
them?), and the person who was going to speak
to them was not there (probably signed up by
someone for a security shift or to dig a shitter at
that time), and guess who just happened to be
there to fill in? You got it. But, perhaps most
pathetic was the fact that as the reporter walked
up to him, he grabbed the only baby at the
gathering for a nice cuddly photo-op. No shit.

In general, the gathering was a good place to
have tactical and strategic discussions, yet they
often got limited by people's comfort zones and
feel-good politics. EF! is riddled with short-
comings, but this year a major disappointment
for me was the trend towards a couple major
campaigns, which suck everyone to them (often
by tugging on people's emotions). Currently they
are the Biscuit Campaign, a crusade to stop
salvage logging in the Kalmiopsis Wilderness
area in southern Oregon, and Mountain Justice
Summer, an attempt to stop mountain top
removal (for coal) in southern Appalachia.
These two campaigns seem to have very similar

Earth First!

CO is apparently a gender neutral term (believed to be derived from the word comrade)
that has recently been virtually forced upon the radical environmental, activist, and anarchist
scenes. While it may be important to look at most language's masculinization, some feel this
to be a superficial aspect of much deeper problems. Most people are supportive of fucking
with language to point out inherent problems, or to develop "less oppressive" ways of
communicating, but too often it becomes a new method of control and standardization,
with shaming, exclusion, and even punishment being the consequence of not playing the
new game as presented by the elite of our scene. p r;^

rOB^U.^ TMt^:* A3:^7WUSA- -".tiiifctrMi^iM-fcit^e

FALL/WINTER '05-'06 ISSUE

^Ir. 4^6 Oc^fr, 4-7^ 1 /7 f^ J

"Fourier long ago exposed this

methodical myopia of treating

fundamental questions without

relating them to society as a whole."

-The Situationist International Anthology

Once upon a time, there was a notion that
universities were places of learning. The pursuit
of academic excellence and disinterested inquiry
were the watchwords in this story. If we ever
believed this lie, today it is laid bare. One would
hope that not even the most optimistic under-
graduate could or would want to lull themselves
to the tune of this second-rate fairy tale.

The myth of student life has merely adapted
to the rationale of the prevailing times. Recast
to match the ironic and
detached 1990s and its
monotonous millennial
continuation, the real
freedoms won in the past
by students through refusal
and creative struggle are
neutered around the twin
poles of cynical boredom
and rosy -eyed nostalgia.
Student life is but another
role we are expected to
adopt. And like most
roles, despite the veneer of
freedom this particular one
has, its only purpose is to
restrict rather than expand
the possible arrangements
of human life.

Once past the pseudo-
festival that is 0-Week
you will begin to discover
the joys of academic spe-
cialization. "What's your
major?" echoes between
the coffee shop walls.
The academic specializa-
tion of campus is only a
continuance in the realm of ideas of the
infinitely accumulating specializations in
society generally; a jumble of disciplines and
knowledge spewed out at us in those cleverly
disguised prisons known as school and college.
At university, as elsewhere, isolation is the
key: isolation of 'facts', or abstract 'critique'
that makes a mockery of the term. Meanwhile
the only serious endeavor (though far from
merely serious), that is the active critique
of social life, is treated contemptuously as
either too difficult or more usually, as use-
less and outdated.

GREEN ANARCHY #21

What is most alarming, though hardly
unexpected, is the changing role of the univer-
sity within society. Once draped in the
ambience of a cloistered, almost detached
body, the university now embraces its role as
a central institution in the maintenance of
capitalism. Vice chancellors seem compelled
to fit the word 'excellence' into as many of
the bland advertisements of campus-life as
possible. The truth, far from being buried, is
celebrated in the light of day: Industry dictates
courses and user-pays.

The development of the university from
spectral wraith into the cornerstone of the edu-
cation industry is justified as in the interest
of a competitive economy. This is the sigh
of desperation as capitalism staggers past the
millennium. As we watch the unfolding of
yet another global
_^. financial ' crisis ' , the
continuing privat-
ization and ham-fisted
butcher mentality of
economic rationalism,
a deep nausea sets in
as the response of our
self-styled 'rulers' is
to accelerate and dish
up more of the same.
It is an obvious point
to see that a nakedly
Industry driven edu-
cation system will be
even less able to
generate a critique of
this very system. The
University becomes
one more commodity
floating alongside all
the other turds as we
drown in the filth of
capitalism.

At university a mo-
notony of details are
used to obscure the
reality of our society.
Everything is said so that the truth is lost against
a background of incessant chatter: that this
society is the society of the spectacle, a
spectacle of the production, use and accu-
mulation of commodities, where passive
consumption reigns over and diverts the possi-
bility of an active and creative engagement with
our lives. We end up being passive sponges
wiped over the scum of education. Any
decisions that we are called upon to make are
inconsequential in the sense that they are only
a variation upon a common theme. Just as in

Page 76

the home, factory, supermarket or office we are
reduced to choosing the wrapping paper on our
exploitation and oppression, brand X or brand Y.
Student life tends toward a continuation of
an initiation that has accelerated since birth, an
initiation into the general impassivity in the face
of a seemingly immovable and confusing
social order. This detached trance that is called
life is no life... barely alive. If we listen, the
alarm bells are quaking within our very being.

Perhaps the most pernicious tool that keeps the
cracks in reality hidden from our distracted view
is the enforced material poverty most students
experience. Whether you scrape along on loans,
or are dominated by a job outside of your life at
college, the result is that - except for a loud and
boorish minority - the majority of students take
their position amongst the ranks of the working
poor. Though there can be much grumbling, most
accept this as a consequence of being a student.
An obvious result of this is to make student life
little more than a protracted infancy, with insti-
tutions to clasp onto as the ability to question the
fundamentals of the enclosing world drain away.
This dependant relationship is generally recog-
nized and thus the student is universally despised.
However, student bashing is everyone's guilty
conscience. If not as impoverished, everyone still
endures a similar social servitude.

The requirements of contemporary capitalism
determine that most students will become
mere lower functionaries for the state and
business. Faced with the evident poverty of
this imminent 'compensation' for their
shameful present poverty, the student prefers
to turn toward their present and decorate it
with illusory glamour.

Perhaps the most laughable aspect of student
life is a kind of diffused 'Bohemianism',
celebrated with all the desperate finesse of a
passing fad. It operates as an opiate as the
student parades a lifestyle, which is both
ignorant and myopic. Essential is the con-
sumption of cultural commodities, theatre,
films, bands, books, whatever, as a comforting
reassurance that student life is worthwhile.
But this culture we partake in is surely dead.
Unless people can unleash their creativity on
the world, they are reduced to watching a
spectacle of life, a meaningless menage of
imagery and dreams of the past. Culture turns
the student into the ideal consumer, an animated
corpse capable of choosing cultural commodities
with recourse to their wealth of fragmentary
knowledge. Incapable of deciding to live for
themselves, incapable of putting ideas to work,
students are reduced to the state of erudite
battery hens that can only gaze fondly at books.

Students dwell within the margins of the
youth culture, one taken daily to new heights
of impassivity with the ubiquitous marketing
of recycled punk, literary t-shirts, bleached
hair, body piercing, retro fashion and all the
other paraphernalia of ritualized student and
'alternative' life. The explosion of youth as a
category after the Second World War lead to
the astute development of youth oriented
marketing, not however without the contradic-
tion that rebellion still shines through the glossy
appeals to conform. The
revolutionary potential
of youth has been recog-
nized in the predominate
role that young people
have played in radical
politics over the last two
centuries. Capitalism's
diversion and repack-
aging of a rebellious
attitude is only the most
obvious of its attempts
to not only accommo-
date refusal, but to use
it to try and recoup and
divert the very real dis-
satisfaction that bubbles
to the surface in the
transition to a more 'orderly' adult existence.
The rebellion of youth can be far more than
just a choice of which sub-group you wish to
adhere and identify with, it can be a total
challenge to the way we live. At which point
the question is not why are the youth rebellious,
but why are adults resigned?

The initiation rite of student life over, its time
to move into the 'real' world, the 'indepen-
dence' of life as a worker, yet another role
masking the general reality of exploitation,
oppression and passivity. In the face of a
university that is more concerned with the pro-
duction of graduates trained in the imbecility's
of narrow specialization, the independence
and intellectual freedom on which the student
prides him or herself is a sham. In fact, a univer-
sity education is the best inoculation against
critical thought, undermining the potential for
rebeUion and a truly independent mode of inquiry.

Revolutionary thought in the most important
sense is thus well beyond any of the hideous
intellectual shoals of the campus.

Today universities have neither the prestige
nor dynamism they had in the middle ages, or
even the nineteenth century. Their role has
changed dramatically; from a rarefied aloof
past into the very heart of vampiric modern
economic development. Industry-driven
universities, lapping up the paltry spoils of
privatization and user-pays, are but another
sign of a degrading so-
cial malaise. Professors,
once the ferocious
ideological guard dogs
defending the social
order, are now the
sheep dogs rounding
up the lambs for white -
collar jobs. In this
system, culture is a
useless excrescence of
the profit motive.

In passing we should
add that between the
cracks of apparent student
conformity there do exist
some students that have
understood the system,
because they despise it for what it is and know
themselves to be its enemies. There is no
shame or secret in using the 'academic system'
for its own destruction: as surely as 'education'
is openly cast as the best and perhaps only way
to corral a growing awareness of a universal
social sickness known as modern civilization.
The student is a product of modern society
just like Nike and the Internet. Our extreme
alienation can be contested only through a
contestation of the entire society. This critique
can in no way be carried out on just the student
terrain. Everywhere where modern society is
beginning to be contested - whether in Seattle,
Prague or S 1 1 in Melbourne - young people
are taking part in this contestation; and the
revolt represents the most direct and thorough
critique of student behavior.

Ideas must become dangerous again.

Earth First!

approaches in attempting to form "broad-
based coahtions" of radical environmentahsts,
liberals, local residents (despite many bible-
thumping tendencies), and the loggers or
miners who are doing the dirty work. While
this may sound good on paper, it has been
tried hundreds of times with virtually the
same outcome: complete failure. While these
superficial coalitions are created amongst
people with entirely different agendas,
forests fall. While they are arguing over
tactics and denouncing those who exert
their autonomy, mountains get leveled.
While people focus on the media to
increase their numbers, the earth gets
destroyed around them. And while people
compromise themselves, liberation is lost.
Those who spearhead these campaigns
remove people from the fights in their own
bioregions and their own lives, often
sacrificing them to the state for their
symbolic protests while playing out their
delusional civil rights-era fantasies or
feeding their egos.

The activities at the Rendezvous are a
mixed bag. While it is unfortunately a
recruitment center for activists (booo!), it can
also be a place to have critical discussions.
Some other workshops which went on
during the week included: tree-climbing,
making barricades, EF! history, map
reading, monitoring timber sales, kissing,
various campaign report-backs, primitive
skills, axe-throwing, plant walks, and
more. Of course, the week also had its fair
share of games, poetry (good and bad), and
tired-old campfire songs (during which I
was lucky enough to be so inebriated that
I could be nothing but belligerent). In the
end, I felt good about the experience, if
only to get away from the concrete and this
damn computer for a week, and give my
liver a workout. While I have little hope
for this, or any, "movement", and ultimately,
the crowd I spent the most time with would
feel more at home at the Feral Visions
Gathering (See page #73 for a report back
from this year's gathering), I feel ok about
maintaining a tangential connection to this
scene and many still connected to it.

To quote a T-shirt from the 2003
Earth First! Round River Rendezvous

(which pissed off the pacifists in the crowd
and sums up my particular slant on things):

Earth First!

Up Against the Wall
Muthafucka!

Page 77

FALL/WINTER '05-*06 ISSUE

Frequent Trips to
Webster's

Dear Friends,

I had to write and let you know tliat
I received my first issue of Green
Anarchy. I could hardly believe that it
made it through the scrutiny of the
Gestapo in the mailroom delivered to
me with the seals intact. These swine
like to censor and reject most any-
thing that does not promote baby
Hey-zuse and the thin air mystery
Reading your mag is the most enjoy-
ment I've had in awhile, even if I have
to make frequent trips to my Third
Edition of Webster's II New College
Dictionary 2005. I have to tell you
what I've read so far apeals to my
instincts. I am very greatful that you
are able to send me your mag at no
cost. At this point in my life. Being
held hostage by the diabolical
mechanism some call the state
Washington. I am unable to contribute
to the cause. I appreciate the efforts
of everyone to get this to my hands.
Resistance, Love, & Respect
Emmett

GREEN ANARCHY #21

Pissed Off In PAI

Dearest Green Anarchy,

"I myself have never been able to
find out what feminism is: I only
know that people call me a feminist
whenever I express sentiments that
differentiate me from a doormat."
-Rebecca West, The Clarion 1913

One thing I've been contemplating
a lot lately is my vagina's influence
on my life. Like race, gender is a
master status, the most recognizable
and socially important aspect of my
existence. It defines who I am and
how people react to me more than
my class, it colors every social inter-
action I have with other human
beings, male or female.

Recently I have become entirely
fed up with sexism in the male
dominated green anarchist move-
ment and want to speak directly to
the men about this.

Now, this is personal. Mr. Green
Anarchist, think long and hard (pun
intended) before you sexually
proposition your sisters in the
movement. If you must, go ahead

and put sex on the table but finish
this (dis) course quickly if you are
rebuffed and don't be aggressive.

We women go through our lives
being constantly reminded that we
are sex objects. I, for one, had naive
hopes that this would not be an
issue in my associations with men
in the movement, but alas, this has
just not been the case. Every time a
guy in the movement comes on
to me I am crestfallen. And I am
astonished and insulted by how
often my rejection of a male anarchist
has prompted him to initiate a
conversation about how I must be
"sexually repressed" - the truth is
I am no sexual prude, I have sex
often and enthusiastically. I am an
openly polyamorous anarchist but
just because I believe in free love
doesn't mean I want to fuck you and
not wanting to fuck you does not
make me sexually repressed!

Check your ego and accept a
woman's decision, let her know that
having sex with you is not a pre-
requisite for your friendship. I have
seen grown men in the movement
turn into petulant assholes once
they have understood that my rela-
tionship with them is not going to
include sex. It completely changes
their attitude toward me. I am no
longer valuable as a comrade and I am
made to feel like I am withholding
something from them that they
want and somehow feel entitled to!
This attitude is just so disheartening
and it really, really pisses me off.
Anarchist men should know better.

The strange thing is, I bet most
men reading this now are thinking,
"Why should women feel insulted
rather than flattered." I wish I
would get propositioned by all of
the anarchist women I meet!" Well,
what's up with that!? It IS different
because you are a man. Don't you
see that your desire to put me in
the prone position is about power-
over, which men have in our society,
women do not, and we are all supposed
to be resisting?

Another thing - 1 wish there were
more women contributing to the
pages of Green Anarchy. We need to
think about why there are not. The
canon is so male dominated, the
central texts all written by men
(Perlman, Zerzan, Black, Moore,
Tucker, Connor) and the editorial
collectives of most of the GA zines
today are also male. What's going
on here? Try to name a woman who
is contributing to this discourse?

Should we care? Is there a place for
feminist theory and practice in the
anti-civ movement?

I'd like to encourage my sisters out
there to say something, anything about
this state of affairs and their experiences
as women in the movement.
\burs truly hoping to start a dialogue.
Pissed off in PA

Rita-Katrina Andrews

Respond SI I'l" no Mr. but I'm
responding anyway. The assump-
tion (which I have heard repeatedly
about my anonymous writing)
that our contributors are pre-
dominantly men is odd. First,
how can you - or we - discern
gender when most writers use
pseudonyms? Second, if we are
questioning the whole construct of
gender, does their gender matter
if one is not attached to 'equality'
or other ridiculous measurement?
As to the rest of the letter: thanks
for the inspiration! (See page 18).

Ceremony is Not

Synonymous with

Mediation

GA,

I don't often get roused enough
by articles in this magazine to force
myself to my computer to type out
a response, but the article ''Direct
Experience as Spirituality: Meditation
on Mediation,'' [Summer 2005/Issue
#20] contained so many important
points of spiritual discussion and
interest that I had to get typing.

I hope that my arguments turn out
to be clarifications of the said articles
meaning rather than criticisms of it
- it all depends upon the meaning
the author intended to connect to
his/her words. Language is a tricky
business. For me, the central thesis
of the article was that, ''Attempting
to find significant or ultimate meaning
detached from the physical is at the core
of our dysfunctional society . . . ," and I
agree fully that the detached spiritu-
ality of modern religions are to blame
for a host of social dysfunctions in
areas dominated by one or another
civilization.

What I take issue with are some
comparisons that the author makes,
which in my opinion are completely
false analogies. I will take two of the
most glaring ones to task: comparing
shaman to priest, and comparing
ceremony to religion. Neither of
these two analogies has any basis in
reality and in my opinion is insulting
to a host of different indigenous
cultures who had wonderfully

Page 78

connected and un-mediated ceremo-
nies which affirmed and embodied
their connection to the earth and cycle
of hfe. The purpose of the "shaman"
was not to ''monopolize the link to the
other'' the purpose of the shaman
was to act as a guide for collective
spiritual experience. Two examples
of this among many are the ceremo-
nies of the O'odham and Lakota. Their
ceremonies (or rituals depending on
your definition) are not functions of
hierarchy or mediation - they are the
exact opposite.

The notion that any form of
ceremonial prayer, ritual, sacrifice,
homage, etc., is inherently hierar-
chical and alienating, or that such
things start human cultures on a
slippery slope towards such things
is a false understanding. In fact,
such a notion is likely the result of
projecting upon indigenous earth
based cultures a civilized under-
standing of spirituality - one that
was likely formed in reaction to
the death culture perpetrated by the
Judeo-Christian racket.

Another point that I have to engage
with is the idea that viewing the earth
as sacred is somehow in conflict with
anarchistic principals. Viewing the
earth and all life as sacred is exactly
what civilization does not do and is
exactly what eco/green anarchists
should be doing. Again, I know that
this argument may boil down to
nothing more that definitions of
what "sacred" is but in the case that
it does not, I feel a need to state what
I see as obvious. As a life form among
many life forms all residing in a
global Hfe form known as the planet
earth, the most profound connection
we can make is to view this cycle of
Hfe as sacred. Doing otherwise only
plays into the hands of our, and the
cycle of life's, enemies.

For an end to the death culture

and the Judeo-Christian fascists

w^ho perpetuate this civilization.

J. Hendricks

MiaX. Kursions Replies:
I appreciate your concern over
aspects of my article, but I don't
necessarily understand the
problems at hand to be merely
matters of semantics. In comparing
shaman to priests, the endeavor
wasn't to say that they are equal
(or the same thing), but that they
perform similar functions in
society, that of spiritual mediators.
Something I believe to be un-
necessary and undesirable.
Obviously, there is a gradation or
continuum of negative influence.

The "spirituality" of an insti-
tutionalized, monotheistic,
ear th -destroying, life-controlling
Judeo-Christian culture will play
out much differently than one
which is more attuned to the earth
and based on natural dynamics.
So, of course, a shaman in the
latter may have a qualitatively
less harmful (and even possibly
positive functions; i.e. medicinal
healers) role in a society then that
of a priest. But we must avoid
idealizing any form of social
structure or role of specialization
(and all the downsides of such),
especially when concerning our
own unique relationship with the
world - spirituality.

In addition, to write off my
critique of ceremony and ritual as
a projection of a civilized mindset
is a cheap and extraneous argu-
ment. My personal experience,
feelings, and analysis are that ritual

separation, rather than connec-
tion. The article wasn't attempting
to provide another path of spiri-
tual expression, but instead, its
intent was to challenge preexist-
ing notions of the subject, and
offer ideas based on more direct
and unmediated experience.

German Marxists
Early Primitivists?

GA,

Can't say that I normally write letters
to anarchist magazines, but one of the
lines in John Zerzan's "Any World
(That I'm Welcome to) : JZ in Transit"
(GA #20) was really too much. He
says that "The Left in Germany
managed for a long time to actively
suppress the questioning of mass
society (aka modernity, technoculture,
etc.) and civilization. . ."

Of course, nothing can be further
from the truth and Zerzan himself

typically stagnates, makes rigid,
and institutionalizes spirituality,
even on a tribal level. This is not
to say that experimenting with
ceremony (especially in a sponta-
neous way) cannot contain valuable
elements, or that various indigenous
peoples haven't had "positive"
and "connected" experiences doing
so. But, entering into it with critical
awareness of the dynamic of
mediation, I believe, is essential
to limiting its trappings.
As for the discussion on "sacred-
ness", which was only briefly
touched on in my article, and
which is not completely repre-
sented by Hendricks in his letter,
it is worth noting that the very
concept is a Judeo-Christian
reification, one that exemplifies

knows this quite well. His own
critique of mass society, progress,
civilization and technology is
hugely indebted to German Marx-
ists such as Theodor Adorno, Walter
Benjamin, Max Horkheimer and
Herbert Marcuse: the so-called
"Frankfurt School." Even a quick
glance through Zerzan's work will
reveal dozens and dozens of references
to these four German Leftists - and
this doesn't even include predecessors
such as Ernst Bloch, who was writing
critically about technology as early
as the 1930s.

How Zerzan can claim that the
people who wrote lines like "There
is no document of civilization which
is not at the same time a document
of barbarism" (Benjamin) or "No

Page 79

universal history leads from savagery
to humanitarianism, but there is one
leading from the slingshot to the
megaton bomb" (Adorno) are involved
in suppressing questions about
modernity and civilization is beyond
me. In fact, as I understand the
inteUectual development of primi-
tivism, these German Marxists
forged the first steps toward it.

regards,

spencer

spencerpdx@yahoo.com

JZ Replies: a funny thing
seems to be happening. It's almost
as if the marxists (living and dead)
were primitivists all along! But
maybe I didn't make myself clear.
I was referring to contemporary
Germany in terms of the suppres-
sion of anti-civilization ideas. If you
think this hasn't been happening,
ask the Die Eule folks, who were
ceaselessly attacked and, in effect,
hounded out of existence in the '90s
by the Left. I was in Frankfurt and
Berlin in January 2005 in conjunc-
tion with the unveiling of Lutz
Dammbeck's implicitly anti-tech
film. Das Netz. It was leftists at the
screening who were howling against
a critical discussion of technology.
I have certainly learned a lot
from the likes of Adorno, Benjamin,
Horkheimer. You are correct in
saying that they raised important
questions about mass society — and
to a much lesser degree, civilization.
Ultimately, they did not want to
oppose or end mass society and
civilization, as my work repeatedly
points out.

In Defense Of
Slingshot

collective@greenanarchy.org:

You make me laugh.. hehehe..
Do you even know how many
people don't even like you?
Do you even know how many
people say that you guys are a
bunch of hippies from Eugene?
Do you even know how many
people that I know like Slingshot
and not you?

Do you even know that you make
coments and talk shit without even
knowing what the fuck you're
talking about?

You all dissapoint me so much.
I'd read your paper
sometimes... you break my heart w
all your competition bullshit.,
you said Slingshot doesn't help
one's revolutionary's moral or
fighting spirit... Do you?

FALL/WINTER '05-*06 ISSUE

Do you help at all w all your
competition bullshit?
You say in your article that we're a
bunch of white-skinned people
growing dreadlocks and riding
bikes... well fuck you cuz you
don't even know us..
And so goes on...
I just got in a shock when my
friend told me.. "I like you and I
still read what you write for
slingshot even if GA doesn't". ..so I
read your article and I got mad.,
a bunch of children..
You wanna see evolution in
people's minds through
competition.. how anarchist is that?...
Whatever...

I mean.. How do you really wanna
change the world if you're
promoting hate between your friends?
I don't get it.

We don't talk shit about you.
And what's wrong w what we write?
Are we too honest?or Do we just
let people be free and write as
much as they want about how
fucked up the system is?
On.ohh.. maybe we don't talk about
Feral Visions and how lame that
gathering was.. oh yeahhh..that was
fun! "Let me see who's sexier at
feral Visions... ups.. "I forgot the
toilet paper"... That's all I saw at
feral Visions., even the mostt feral
person had a cellphone. ..fuck a
bunch of that..

here.. goodluck.. maybe next time
you could let MJS post an article
on your paper since we try to save
the mountains... What about you?
later,
Lula.
blacksalamander@riseup.net

GA: Wow! You seem so articulate
and intelligent. How could we get
you to write for us? You are wasting
your obvious brilliance on a rag
like Slingshot.

Message In a
Bottle

Fellow Travelers,

Thank's for the recent issue (#20)
of G4. Much appreciated. Must say,
I was somewhat surprised that you
would send your publication to me,
considering the abrasive letter I sent
awhile back. I appreciate that you
took my cynicism, and candor, with
no judgement call(s).

I have been a prisoner of the
STATE(s) for the past thirty-one
years. Even served a bit in Salem. I
have this "thing" about blind author-
ity. When I came across your mag,

GREEN ANARCHY #21

for the first time, through another
convict, also somewhat "anti civiliza-
tion" oriented, I have to be candid,
I figured it for just another rag-
pabum. Like a hard-core Mother
JoneSy or Mother Earth. This issue I
have read, am still, from first to last
page. My finances aren't what you'd
call great, but I'll be able to kick in a
few bucks, help pay for postage at
least as soon as I get paid. Next week.

I'm slaving in the Clinton prison
garment factory sewing T-shirts.
THOUSANDS of the fuckers, for
forty-five cents per hr. Up till recently
I sent most of what I made, (about
twenty a week) home to help my
Ma pay for her meds-n-such. They
gave me a death-bed visit, cost me
eighteen-hundred, but at least I got
to kiss her good-by before she
shuffled off this mortal coil.

She worked forty friggin years for
the same factory, hardly missed a
damned day, then when she retired
because of her health, the Feds took
just about every fuckin dime of her
retirement funds, some shit about
taxes. . .No,. . .1 ain't got a lot-a-love
for a civilization that feeds off, sucks
the life from and drains away what
spirit remains until some minimum
wage system-drone empties the
bed-pan from beneath the lingering
bio-mass that once had been a good
hearted human.

Yea, I'm a cynic. Once worked
death row in Florida State prison for
a couple years. Used to set and chat
with folks like Bundy, Long,

Sheppard, you know the type, ones
born without anything inside. Look
into their eyes and see eternity... I
see the same bottomless fuckin pit
when I look into the eye-sockets of
these drone-shit-eaters who stumble
past this cage I'm in ever day to count
the name-less, numbered bodies.

Yea, I'm a fuckin radical, always
have been, but time's dead on my
ass, that candle I burned at both
ends, Tenneson, wasn't it?... well,
there ain't much of it left.

I'm figuring maybe a few years
left. I'm cellin around guys who've
been existing in these cages, some
for thirty-five, forty years. The real
walkin-dead.

Talked with one last week while
in the yard. He told a couple of
others how he planned on checking
out. I listened to his plan with a
jaundiced ear, that is, till he went
through with it. Seems he wanted
company. No big pre-amble, no
wild, last Hurrah. . .he just stepped
out of line, snatched a pencil from
his pocket, and stuck a shit-eater in
the throat. They beat him down. As
they dragged what was left of a man
down the cement steps, his skull
making dull thumpity-thumps on
the stone, I actually saw a grin on
his dead face. Now THAT's what I
call an anarchist.

Yea, I know, there's them in Chili,
and South America, and all through
the Middle East, Central America,
and where what all else who're
strung up in bamboo cages, in cold

cement room-sized coffins, and
those who fight to their last to defend
what tiny piece of ground they
scrabbled out a life on, dieing to
defend it to the last breath, but
somehow, they ain't real... I mean
they're REAL, but... they ain't
breaking the quiet of a long night
on a cell block passin stomach gas,
or shuffling in an endless line, two,
by two to a pointless, fruitless work
assignment beside me.

There's a line in a flic I recently
saw. Blade Runner, I think it
was... this robot has this guy on a
roof top in the rain, he's diein, this
robot... and he tells this shit eater
fuckin cop that; "it's all just teardrops
in the rain." I know what he meant.
That's all we become eventually, just
a quiet puff of air as what once was a
life expires into the nether.

Don't think I'm snivilin, or griping,
you'd have it wrong if so. . .no, I just
wanted to stuff this in a bottle and
toss it into the sea of nothingness.
There's this tatoo I always liked. You
might of seen it? In the background
there's this screaming eagle, hawk,
whatever... it's wings are spread
wide, talons so sharp they glint, it's
beak open wide in a scream. . . in the
foreground, his back to you, stands
this small mouse. He's all fucked up,
ratty, busted tail, natted fur, cut,
twisted back... but his right paws
extended high above its head, his
heads tipped back watching what's
gunna be his death commin at him.
His broken-twisted paw held high.

Page 80

and his middle finger sticks straight
up in a last, "FUCK YOU."

The caption beneath reads; "The
Last Act Of Defiance."

Like that seventy-one year old con
who stuck that shit eater with a
pencil. . .that's what I thought of
as I faced the wall with twenty others,
feet spread, hands pressed against
it above my head.

I'm thinkin . . . that ain't a bad way
to go.

I had a shit eater bark at me the other
day over some bullshit. I told him as
I walked off. . . " Ya know? Ya don't
even see the kindness around you."
"What the fuck are you jabberin
about?" he barked.

"Man, it's these guys you treat like
shit that let you go home alive."

I'm figurin that nobody'll ever
read this past a couple lines, but ya
know, it don't matter cuz it's all just
teardrops anyway.

Stephen M. Waite Sr.

#95-B-2305 A-6-23

Clinton Prison

P.O. Box 2001

Dannemora, NY 12929-2001

Blatant White
Supremacy?

Peace & Greetings.
Re your Summer Issue (#20):
You made certain comment ("the
previous issue," page three) about
receiving responses to your Spring
Issue (#19) having to do with
Native issues, specifically that you
received "some complaints, most
notably from a couple of native
folks" about your presentation or
portrayal of the Native resistance in
this land in your magazine. You
stated that you did not give credit
or exposure to the expressed
perspective of these "native folks"
you heard from because of "running
disputes, factions, and political
mud-slinging in AIM, and other
native movements. . . Green Anarchy
doesn't seem to be an appropriate
place to discuss these conflicts... it
is not our place to flesh them out."
Green Anarchy took it upon itself
to present Native issues and invite
comment, then censored us. Is it
only when the white anarchists
among you, and other white move-
ments, want to dispute or debate
that it will be presented in the pages
of Green Anarchy"^. This is blatant
white supremacy, whether you
realize it or not. In your magazine
white anarchists are forever present-
ing disputes, conflicting angles on

everything, including what is an-
archy, openly criticizing individuals.
But when Natives make a presen-
tation of principled analysis and
self-critique in the crystallization and
furtherance of our resistance, it gets
trashed as factional mud-slinging, and
suddenly ''Green Anarchy doesn't
seem to be the appropriate place to
discuss these conflicts." To consider
or portray our debates in such a
negative manner that you have
("running disputes, factions, mud-
slinging" and as merely a "complaint")
yet present white and other debate
as progressive is to demean us. Such
open forms of arrogance and conscious
or subconscious white racism is quite
common in the green/anarchy camp.
To clarify, we do not consider your
spirit of criticism/self-criticism as
infantile factionalism or mud-slinging.
To us, its discussing and exchanging,
different thought, dialogue that is
needed to clarify issues and determine
what is what, to make progress or
just to get understanding, something
people can learn from and that will
inspire contemplation, thinking out
the issues and arriving at conclusions.

native folks." We are a resistance
movement, as we signed our corre-
spondence to you. We are not AIM
or AIM-affihated.

In addition, we ask that you print
our previous correspondence and
this letter, and let the sharpnel fall
where it may.

Michael Contreraz C-45857

Bx 5242

Corcoran, CA 93212-5242

The Kupa Resistance

*We would also like to present a
formal statement about the Kupa
Resistant that we feel your readers
could benefit from and which elu-
cidates the overall situation of the
Native people on this land in terms
of occupation and colonialism.

GA Response: To start, cen-
sorship is a notion where one gives
authority to another (much Hke
the concept of rights). We offer up
huge portions of this magazine to
a wide variety of people and can
only print a fraction of what we
receive. And yes, ultimately we
decide what goes in based on our
priorities and perspectives on
what we feel will offer the best

This is not to do with Green Anarchy
but with the Native Resistance, and
if you are not going to present the
Native Resistance as it is but rather
according to your personal or
collective bias, then you are not
accurately portraying our resistance
but merely "playing Indian," pro-
jecting a false reality of the Native
people of this land.

We will not belabor this except
to point out that your reportage
misrepresented us as "a couple of

chance for healthy dialogue on a
wide assortment of anti-civilization
and anarchist discussions. Sorry
if you disagree with our decisions,
but as editors, they are ours to
make. We collectively chose not
to print your previous letter and
an additional one, not to silence
debate, but because we felt it
would open a huge can of worms
which is already (maybe rightfully
so) consuming numerous websites
and magazines; something we
were not interested in for this

Pagegl

particular project. We were quite
open about this in the introduction
to our last issue, and were not
attempting to hide anything. We
were not yearning to make light
of the serious situation (as one can
read for themselves), it simply did
not seem the appropriate place.
Issue #19's theme was "Indig-
enous Resistance to Civilization",
not "Indigenous Conflicts". They
are important, but a little off topic
for this anarchist journal. Calling
this "white supremacy" is an easy
way to bully a perspective. That
may work on liberals and leftists,
but not us. If we had printed your
original letter, others, no doubt,
would have also charged us with
"racism". So we chose not to go
there. Maybe this was a poor
decision, and maybe we could
have explained this better, perhaps
offering other resources or contacts
where the discussion around the
"questionable" characters of John
Trudell, Russel Means, and Ward
Churchill (the people in dispute)
are taking place.

As far as not recognizing your
letter as coming from a "resis-
tance movement" as you signed
your correspondence with us, we
do not recognize representation of
movements, only ideas coming
from people presenting their
opinions. We welcome all written
contributions and invite your
presentation of the Kupa Resis-
tance and any other topics for
future issues.

AlreacJy Wet

Dear Sisters and Brothers:

The wet man is not afraid of the rain.

-Arabic proverb
I'm happy to report that I did get
Issue #19, Spring 2005 w/o any
problem. It is possible, since I've
shown my willingness to litigate
over the denial of anarchist reading
materials, that the administration
here just caved. At least, that was
the impression I got when I met
with an asst. deputy warden on the
matter.

And, yes, another great issue! I
dug the indigenous theme, par-
ticularly, as I'm part, albeit a small
part, Cherokee. There are quite a
few native americans inside, and
they say GA sure beats the hell out
of reading Indian Country. The
interview with Ward Churchill
was timely, as we are circulating
petitions in his support, demanding
that U of Colorado Chancellor

FALL/WINTER '05-*06 ISSUE

^^

V

KPiD TNAORE

Phil DiStefano resign for con-
ducting the witch-hunt against
Ward.

John Zerzan's article "Too
Marvelous for Words" hit home
with me, and I've enclosed a poem
I wrote awhile back on the subject,
"s-p-e-1-1", which John may fmd of
interest, or even your readers. I, also,
enclosed another one, entitled,
"see?". You can publish or dissemi-
nate either in any manner you see
fit, using my name or pseudonym,
R7, or use them to start a fire. Just
know, I'm not afraid of being
identified, and as I informed Fifih
Estate, if you don't use my aka then
I'd as soon have my whole name and
address published. Hey, I'm already
wet, 25 to 50 years worth and I got
little to lose.

Saura Agni's "Operation Civilization:
The War That is All Wars - Chapter
2", was an interesting piece in a zine
filled with great stuff Saura had me
at the first line and I well remember
how as children in a fairly upper
middle class neighborhood, Crosse
Pte Woods, Michigan, we hated and
feared the police whether we were
up to something or not, because
we instinctively knew that they
were no good. Subsequently, every-
thing that has transpired in my life
has affirmed our original child-
hood assessment. Co figure.

Thank you, thank you for send-
ing me GA. The best 'zine I've read
in years. I wax so ecstatic because,
over the course of 50 years I gener-
ally find myself against everything,
I'm astounded that I seem to be in
complete agreement with any zine

GREEN ANARCHY #21

in its entirety, issue after issue. I
felt that way about FE once upon
a time. Please keep em comin' if
you can. That's all I got for now.
Cotta run and hand off this issue
to the next in line. I'm gone . . .

Peace out, vv^ar in,
Rand W.Gould

s-p-e-1-1

words spell our blood
words spell our tears

oft misunderstood
as all our fears

words spell and yell

right in your face
words spell to tell

out all our fate

words you speak

bespeak you
words create

but destroy things too

beware the words

of a spoken flood
stay and watch

as they turn to mud

beware the spell

don't speak, hell
don't dare to breathe

a word

Ya Got My Goat

GA,

I don't doubt the sincerity of G/l's
ardent anti-industrial primitivism -
a kind of utopianism itself despite
a recent GA article decrying
utopianism as a kind of futile
progressivism. Neither do I doubt
the sincerity of its anti-leftism and
anti-marxism despite the reality that
GA has to increasingly dredge up
its anti-marxist diatribes from the
'80s and earlier because real social-
ism and communism is becoming
extinct everywhere except in the
theoretical new minds of leftist
critics and academics who cheer the
demise of old models, expecting the
evolution of a kindly, humanistic
socialism that will never happen so
long as free market capitalism (read,
primarily, U.S. imperialism)
multiplies in power.

Sincerely, GA applauds the fall of
the former commie giants, seeing
no diff between socialist industry
and the myriad, pointless duplications
and wastage of the free-market va-
riety. GA applauds and the U.S.
empire applauds its applause and
moral support, even as the giant
extends its many localized elec-
tronic arms into individual brains,
that the collectivized new "free
market" may expand. (Let the
empire applaud - primitivism will
triumph eventually? Nyet.)

Yeah, so what's the diff? Industri-
alism is industrialism, right? Even
red anarchy - even pinko anarchism
- has a tough time breathing in the
quasi-McCarthyite GA.

What gets my goat definitively is
the article on the Hmong tribalist
conclave of SE Asia. Indigenous, the
Hmong were, and may yet be to an
extent but innocent they ceased
being years ago when they began
collaborating with French
colonialists, as your article tells, and
finally began their collusion with
the CIA and hence the mass
murder by the U.S. of more than 2

million SE Asian natives. Of course,
the indigenous, primitivist status of
the Vietnamese villagers who were
slaughtered by U.S. forces wasn't
quite pure by GA standards, the
villagers having taken up cultivation
of crops and livestock management.
Be it noted, however, that at least
two studies of biological/ chemical
warfare (by McDermott, and Cole)
maintain that "yellow rain", so-called,
was a myth (+ is), a propaganda
tool. Whatever the truth about that,
we know that agent orange, napalm,
and other of the many bio/chem
weapons used by the U.S. against
SE Asians were all too real. So was
the CIA relocation of selected
Hmong in the U.S. GA considers
the Hmong still a tribe by definition,
no doubt. To my mind they are
more fittingly called a mercenary
gang now, nearly analogous to the
fascist Central American contras
championed by the U.S. military
machine during the Reaganite '80s.
I can think of someone else who
no doubt applauds the so-called
"Network For Asian Liberation"
plugged by your Hmong author.
That would be that old fraud the
Dalai Lama, who was also escorted
out of Asia by a CIA operative, and
who later distinguished himself in
'Nam by mailing the severed ears
of several dozen Viet Cong (or alleged
Cong) to his superiors in D.C. as
proof of his prowess in the field.

The Lama chief will no doubt
continue his lecture tours if his
health still permits, making the
rounds of the Masonic halls talking
up Freedom Dubya style, and GA
will write on, on its new road to the
old feuds of tribalism, continuing
its commie-bashing on the way.
The Lords of free-market expansion
applaud all the more because they
know not all reds are dead, even
stateside, and not all are pacifist
wimps pacified into silence. Some
push back, as they say.

John A. Hickam

finarchy Radio

with John Zerzan ^

Sundays at 11pm (pdt) :
88.1 KWVA Eugene ^
online: www.kwvaradio.org

Page 82

rr

H ANARCHY

GREEN ANARCHY DISTRIBUTION

The cost of the items is for printing, postage, and a little extra to keep this project going.

An Anti-^ni^ilization Journal of Thpnru anil Anfion

Back issues (#6-20) of Green Anarchy are still available for $4.00 each,
or $50.00 for the set. The last half-a-dozen issues (since we shifted to
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each issue does go beyond the specific focus.

Issue #15 (Winter 2004) focused on:
"The Problem of the Left"

Issue #16 (Spring 2004) focused on:
"Rewilding"

Issue #17 (Summer 2004) focused
on: "Introduction to Green Anarchy"

Issue #18 (Fall/Winter 2004-05)

focused on: "Anti-Civilization

Perspectives on Class Struggle"

Issue #19 (Spring 2005)

focused on: "Indigenous

Resistance to Civilization"

Issue #20 (Summer 2005)

focused on: "Spirituality,

Ideology, and Worldviews"

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cally requested by you to send it air mail.

Pamphlets:

Abolition Of Woric & Primitive Affiuence

Bob Black $2

A great post-left critique of work.

A Cliiid's Guide to Niliiiism $2

This "Coloring and Activity Book" offers a unique,

yet concise, introduction to the general outlook

and historical framework, including interactive

exercises, word searches, crossword puzzles, and

an assortment of clever and humorous lessons.

Against tlie Engineering of Life $3

Lucid analysis of biotechnology and techno-sci-

entific society by former Situationist, Rene Riesel.

A f\nap Chellis Glendinning $3

The contents of a speech delivered by Chellis.

Anti-f\nass: l\netl\ods Of Organization For

Coiiectives $2

Arguments against mass organization and in

favor of more autonomous action.

Armed Joy /\\1re6o IVI. Bonanno $3

An insurrectional anarchist classic!

At Daggers Drawn Elephant Editions $3

Beautifully poetic insurrectionalist pamphlet

that convincingly demonstrates that our dreams

can only be realized through revolutionary

struggle and that revolutionary struggle itself

is already\he realization of many of our goals.

Attacldng Prisons at tlie Point of Production $2

A brief look at militant actions against the

prison-industrial complex.

Beyond Agriculture $3

Debunks agriculture and organic gardening, in

favor of a foraging existence.

Colonization Is Always M/arZig Zag $2

IVIodern resistance to the forces of colonialism.

Consent Or Coercion ^6 Stamm $2

An accessible introduction to anarchism.

Disgust Of Daily Life Kevin Tucker $3

A creative piece furthering the critique of

civilization and its totality.

Down With Empire, Up Willi Spring $3

A contribution to the dialogue on social revolution

and ecological defense, this pamphlet contains

excerpts from an excellent essay in the final

issue of the U.K. eco-anarchist periodical/book

Do Or Die.

Earth Liberation Front: Frequently Asked

Questions ELF Press Office $3

What is the ELF? Why did they burn down Vail?

EcoDefense Dave Foreman and Bill Haywood $8

This classic book put into a thick zine format, is a

field guide to monkey-wrenching and ecological

direct action. It is a huge and indispensable guide

tofucking with the System!

Electric Funeral WdNQZ Mass $3

Originally appearing in GA #15, this essay is

"an in-depth examination of the mega-machine's

circuitry". It gives historical precedents and

eloquently advocates for infrastructural targeting

in actions against industrial society.

Enemy Of The State: An Interview With John

Zerzan by Derrick Jensen $1

Brief, but informative conversation with J.Z.

False Promises \Ndir6 Churchill $3

This essay, subtitled, /1a7 Indigenist Examination

of IVIarxist Tiieory and Practice, from Ward's

book. Since Predator Came, is a thorough and

scholarly look at the theoretical and practical

conflicts between an indigenous world-view

and practice and that of Marxism.

Fai^flfa Venomous Butterfly Publications $3

Analyzes the struggle in Palestine from an

insurrectional anarchist perspective.

Feral Forager %2)

A guide to living off nature's bounty in urban,

rural, and wilderness areas. Contains wild foods

and medicines, how to use roadkill, and more.

Page 83

Feral Revolution Feral Faun $5
A collection of critical, inspirational, and insightful
anti-civilization anarchist writings by Feral Faun.
Future Primitive John Zerzan $2
Taken from the book, this essay presents a
scathing critique of civilization and technology.
Grand Juries: Tools Of Political Repression
Craig Rosebraugh $2

Analysis of grand juries by someone who's been
through many of them.
If an Agent Knocks Anonymous $2
All you need to know about visits by the feds.
Industrial Domestication: Industry As The
Origins Of Modern Domination Leopold Roc $1
This essay shows why the struggle for workers'
autonomy must be one to destroy industrialism.
Industrial Society & It's Future: The
Unabomber's l}/lanifesto F.C. (U nam bom ber) $4
An in-depth manifesto against industrialism.
Insurrectionary Anarchy: Organizing Attack! $^
A short excerpt from Do Or Die, focusing on
insurrectionalist ideas and practice. Argues for a
new strategic orientation, one completely severed
from liberal and reformist thought patterns.
InTERRORgation: The CIA 's Secret Manual on
Coercive Questioning $5
56-page reprint of the CIA's interrogation manual.
Describes methods of physical and mental torture
to "induce compliance" from "unwilling subjects."
An Introduction to Critical Theory: The Dialectic
of Everyday Life $2

Originally published in 1980 by the Columbia
Anarchist League, this short text is a powerful
attack on ideological non-thought.
Lessons Of Easter Island Clive Ponting $1
Taken from A Green History of tlie World.
Let's Get Free! $3

28-page zine about Jeff "Free" Luers, earth
defender, anarchist, and political prisoner currently
serving 23 years for a politically-motivated arson.
Contains writings, poetry, and artwork by Free.
Libres y Salvajes: la diversidad insurreccion $3
A compilation of insurrectionary and green
anarchist writings, including Feral Faun, John
Moore, Robin Terranova, Willful Disobedience,
and Killing King Abacus. Translated into Spanish
by Llavor d' Anarquia in Barcelona, Spain.
Listening To The Land: An Interview With
Ward Churchill by Derrick Jensen $1
A great interview with American Indian Move-
ment revolutionary and author. Ward Churchill.
Native Resistance To Canada $2
Modern Native struggles against colonialism.
Network of Domination Wolfi Landstreicher$3
Anarchist analysis of the institutions, structures,
and systems of domination and exploitation to
be debated, developed and acted upon.
Nihilism, Anarchy, and the 21st Century $3
Intended to expose anarchists to the breadth
of the nihilist contribution to anarchy.
Nihilist's Dictionary $2 John Zerzan
Originally a regularly running column Anarciiy:
A Journal of Desire Armed din6 published in its
entirety in John's book. Future Primitive.
Non-violence & Its Violent Consequences
William Meyers $2
Pacifist absurdity debunked.
On Organization by Jaques Camatte $3
This pamphlet collects Camatte's major writings
on the predictable, repetitive and anti-liberatory
organizational mindset of leftist political rackets.
On the Poverty of Student Life $2
Classic and scandalous Situationist tract from 1 966
that thoroughly trashes the university system.
On The Road Again: Direct Action Underground $2
Some basics you need to know about the nature
of underground and clandestine resistance.

FALL/WINTER '05-*06 ISSUE

Our Enemy, Civilization $3

Essays against civilization, industrialism, mass
society, and modernity.
Primitivist Primer John Moore $1
An interesting and very accessible introduction
to the movement against civilization.
Quiet Rumours: An Anarclia-Feminist Reader,
the Dark Star Collective (not entire book) $3
A compilation of some major anarcha-feminist
articles of the past century.
Rebei's Darl( La ug liter: Writings Of Bruno
F/V/pp/ Venomous Butterfly Publications $3
Selected writings and poetry by this late Italian
insurrectionary anarchist.
Revolution And/Or Insurrection Kevin Tucker $4
"Some Thoughts on Tearing this IVIuthafucka
Down". It is an accumulation of some of Kevin
Tucker's best writings on the subject of resistance
to civilization.

Tlie Revolutionary Pleasure of Tliinldng for
Yourself%2

A situationist tract translated into plain English,
this essay was originally published in the U.S.
in 1975 by The Spectacle. It takes dead aim at
one of the most serious scourges stunting the
growth of the anarchist movement: ideology.
Security Culture V\QQ\
Basic precautions for direct action.
Society Against The State Pierre Clastres $1
Analysis of the anti-authoritarian nature of many
indigenous peoples by this French anarchist
anthropologist.

Stopping The Industrial Hydra: Revolution
Against The Megamachine Geo rge B radf o rd $2
Looks at the ecological disasters perpetuated by
industrial capitalism and technological civilization.
This Is What Democracy Looks Like VBP $3
Essays criticizing the anti-globalization move-
ment and the paltry ideal of democracy.
Towards The Creative Nothing: Selected
Writings OfRenzo Novatore VBP $3
A great compilation of rants by this obscure
anarcho-individualist revolutionary.
Uncivilized $3

This "Primer on Civilization, Domestication, and
Anarchy" combines a deeply radical overview
of civilization with compelling personal voices
of yearning and resistance.
UndesirabiesMBP $3

Essays on technology and class struggle
translated from Greek and Italian anarchist
publications.

We All Live In Bhopal David Watson $1
In the technological society, we are all subjected
to poisonous chemicals and contaminations.
Weeping M^/7/oivCoalition Against Civilization $3
Contains herbal remedies, wild foods and
medicines, and some basic primitive skills
Without A Trace: A Forensic Manual for You
and Me $3

An Absolutely indispensable guide to attacking
the system and getting away with it! A must
for anyone with felonious plans.
Woman and Nature Susan Griffin $3
This compilation from Griffin's most powerful
and incisive book features some of the most
provocative eco-feminist writings out there.
Writings Of The Vancouver Five $4
Writings by members of the eco-anarcho-feminist
urban guerrillas from Canada, known as the
Wimmin's Fire Brigade and Direct Action.

Back to Basics Series:

volume one: The Origins of Civilization $1

Some basic anarcho-primitivist assumptions
and questions about the origins of civilization.
volume two: The Problem of the Left%\
Leftism 101 for anarchists
volume three: The Rewilding Primer %\
An Intro to various rewilding ideas and practices.
volume four: What Is Green Anarchy $1
An overview of green anarchist ideas.

GREEN ANARCHY #21

The Fredy Perbnan Series:

The Continuing Appeal of Nationalism $3

A concise and critical look at national liberation
struggles from an anarchist perspective
Anti-Semitism and the Beirut Pogrom $2
A look at the inherent racism of Zionism, and
the condition of an oppressed people becoming
an oppressor.

Ten Theses on the Proliferation ofEgocrats%\
A brief look at the rationality and development
of the ego-leader/dictator.
Progress and Nuclear Power $1
This essay traces the systematic colonization
of North America, and links it to the mind-set
which perpetuates industry and nuclear power.
(Get all four Fredy Perlman essays for $6)

Primitive Skills Series:

Primitive Tools $3

Stones, bones, shells, antlers, horns, wood; you
can make simple tools from them all!
Primitive Fire and Cordage $3
Making fire from bow and hand drills, and
simple techniques to make rope and string.
Primitive Containers $3
Learn how to make baskets, bags, and what-nots.
Primitive/Semi-Permanent Shelters $3
Learn four different methods of primitive building.
Deer from Field to Freezer $3
So, nowyou've found or killed a deer. What next!
Brain Tan Buckskin $3

Raw deer skin to finished buckskin in as little
as 10 hours!

Primitive Wilderness Cooking $3
Boiling, baking, roasting, frying and more!
(Get all seven pamphlets of this useful
series by Prairie Wolf for $18.)

Zines:

Disorderly Conduct Issues #1 and #2 are $2

each, #3 and #4 are $3 each, #5 and #6 are $5
each, (sorry, they kept getting bigger) and $1 8
for the complete set. No longer published.
The legendary insurrectionary green-anarchist
publication, brought to you by the "Bring On
The Ruckus" Society. Sorry, it almost never
makes it into prisons. Not for the timid.
Green Anarchist {U.K.) Current issue only $2
This uncompromising predecessor of Green
Anarchy\NdiS one of the earliest primitivist zines.
Still offering many action reports and strong
anti-civilization analysis.
Killing King Abacus {m and 2) $3 each
Cutting-edge journal of insurrectional anarchist
theory.

Species Traitor (issue #3) $4
Thick anarcho-primitivist zine from the east-
coast's Coalition Against Civilization, focusing
on theory and insurrection. (See our book
section for the newly released issue #4)
Willful Disobedience Current issue only $2
One of the most intelligent and sophisticated
insurrectionaryanarchist publications out there.

Books:

Anarchy After Leftism Bob Black $5

A scathing critique of Murray Bookchin and his

particular form of social anarchism from the

bad-boy of the Post-Left.

Fire and Ice by Laurel Luddite and Skunkly

Monkly$10

An emotionally poignant and extremely lucid

book. Subtitled, "Disturbing the Comfortable

and Comforting the Disturbed while Tracking

Our Wildest Dreams," the personal approach

of their stream-of-consciousness writing is

often missing in the either over-simplistic

rhetorical or hyper-intellectual writings of the

anarchist milieu.

Derrick Jensen:

A Language Older Than Words $20

Brilliant, disturbing, and original, this deeply personal
book gets to the core of humanity's internal and
external conflicts. From domestic abuse to silence
and control to clearcuts, the omnicidal composition
of our culture is bleakly illustrated. But through this.
Derrick successfully composes an inspiring guide
to self-discovery, personal healing, interpersonal
relationships and planetary survival. This is definitely
not some New-Age escapist treatise, but instead, a
deeply grounded and emotional masterpiece.
The Culture of Make-Believe $22
Interweaving political, historical, philosophical,
and deeply personal perspectives. Derrick argues
that only by understanding past horrors can we
hope to prevent future ones (and heal from and
escape the current set-up). Researching and criti-
cally examining the atrocities that characterize our
culture-lynchings, slavery, manufactured disasters,
deathsquads-he arrives at some shocking and
thought-provoking conclusions in this 700-page
literary bombshell that will shatteryour illusions
and rattle your bones.
Listening to the Land $1 8
Choosing the dialogue form instead of the single-
voice narrative, Jensen's hope was that the reader
could experience "the communal effort at working
through some of the greatest and most difficult
questions everfaced by human beings." This book
is a collection of over two dozen provocative
conversations with environmentalists, theologians.
Native Americans, psychologists, and feminists.
Highlights include interviews with Paul Shepard,
Ward Churchill, and Susan Griffin.
Strangely Like War
(co-written with George Draffan) $16
Civilizations have always been founded on a
disconnection from the earth, and this separation is
also what is basic to their eventual collapse. This
can be illustrated in no clearerterms than in the legacy
of deforestation, from ancient Mesopotamia to the
Pacific Northwest. With most of the aboriginal
forests now gone, the life-support system for not only
civilized humans, but also for all of life is in jeopardy.
Jensen and Draffan document this stark scenario of
ecological break down, while inspiring us to act.
Welcome to the Machine
(co-written with George Draffan) $18
From tiny ID chips tracking everything we purchase
to governmental/corporate entities gathering and
recording every last detail of our lives to the hyper-
militarism of the all-encompassing police state,
Jensen and Draffan reveal the horrific modern
surveillance and control culture of the machine.
Through meticulous research and personal
narrative, they challenge our submission to the
institutions and technologies of civilization itself.
If this were fiction, it would be unbelievable.

Species Traitor M$^o

The awsome new issue focuses on the conse-
quences of domestication and agriculture, the
collapse of civilization, and on the primal war.
It is in a new format: 200 pages, book binding.

John Zerzan:

Against Civilization Edited by Zerzan $15
This long-awaited newly expanded addition of the
classic collection of essays against civilization has
been released!. Recently unavailable, it includes
writings by Kirkpatrick Sale, Chellis Glendinning,
Barbra Mor, Marshall Sahlins, and more!
Elements Of Refusal $1 5
Johnny Z's extensive research attempts to trace
the roots of domination. From time, agriculture,
language, and so on to the various otherforms
of social control that domesticate and dominate
all life.

Running On Emptiness $1 5
John's most recent book includes "Time & Its
Discontents," "Whose Unabomber," "Abstract
Expressionism," John's memoir "So, How Did You
Become An Anarchist" and other great essays.

Videos:

Anarchy In Spain Rottin'/Johnny Productions $1 2
An account of two green anarchists' 2001 tour of
Spain, including visits to squats, CNT museums,
and interviews with contemporary anarchists.
Fuck The System and Takin' It Down!
Destruction Productions $15
FTS is a 60-minute music-documentary of
anarchist uprisings in Eugene and around the
world, including various inciteful music videos!
TIDI, the long-awaited sequel, is an additional
60 minutes of anti-civilization music and videos.
U.S. Off The Planet: An Evening With Ward
Churchill And Chellis Glendinning $1 2
A wonderful documentation of two speeches
delivered by Ward and Chellis on June 1 7th, 2001 .
Society of the Spectacle: The Film! $1 2
The hard-to-find filmatic interpretation of the
Situationist classic by Guy DeBord (made by DeBord
himself) that turns the Spectacle on its head!
Surplus $1 2

Collage/commentary by Italian filmmaker, Erik
Gandini takes a hard look at the grotesque
nature of civilization and the multifaceted resistance
to it. Tackling weighty themes like consumption,
technology, objectification, and domination.

* GA Special Offer:

Every order over $50, add two

additional zines or pamphlets,

and every order over $100

entitles you to a free 5-issue

subscription!

*NOTE: Our distribution page was
compiled in mid-2QQ5, and may be
subject to change-
New additions may appear in the most
current issue of Green Anarcliy or at:
www.greenanarchy.org.

How to order:

- Please send well-concealed cash, checks, or postal money orders made out to
"Green Anarch f in U.S. Currency only (no loose change).

- Mail orders to: PO BOX 11331 , Eugene, OR 97440.

- We try to fill orders quickly, but we're very busy and delays often do occur. Please
be patient. Email us at: collective@greenanarchy.org \\ it is taking a long time or if
you have any questions about availability.

- International orders can take longer because we do not to ship airmail, as it is
quite expensive. Please add about 30% to your total price for the high cost of
international mail (except when noted). Contact us for airmail rates.

Check-out the updated www.greenanarchy.org

Page 84