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Despite mountains of livestream footage, photographs, and firsthand accounts, much of this story has already been obscured. An entire narrative of recuperation has emerged, initiated by city officials like Ferguson’s police chief, but parroted by both Black and white liberal pundits and community leaders, that the unrest was due merely to a few out-of-town agitators, in particular white anarchists. The demonstrable fact of localized Black rebellion (not to mention Black anarchists!) is erased from history and from our political imagination, even as the possibility of meaningful cross-racial solidarity is attacked with the weapons of guilt and shame.
The implication here is that Black people, presumed to be one monolithic community, are either naturally docile, liberal, religious, grateful, and nonviolent, or are easily tricked into revolt by white people “with their own agenda.” The condescending racism of this narrative would be more obvious if it were not so commonly toted by the Black Left, which finds itself losing its grasp over populations of poor people fed up with calls for voting, reform, and accountability. This Left constructs a singular, monolothic Black populace specifically to better position their perspective as more legitimate than that of the Black rioters, Black anarchists, and Black warriors whom it seeks to dissappear. It is reminiscent of the Civil Rights period, when both Black and white liberals colluded to erase the meaning and substance of the Black riots and self-defense that threatened the hegemony of their nonviolent model.
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Contrasted with the Left’s riot-shaming and guilt-tripping, we support an alternative model of solidarity: that of the accomplice. Resisting oppression and fighting for liberation is criminalized, and in light of this we would seek not guilt-ridden allies but angry accomplices. The strongest comrade is one who fights not out of guilt or moral obligation but with their own personal desire for freedom, challenging all structures of domination with awareness of others’ different lived experience, but nonetheless aiming toward a shared goal through affinity.
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anyone know what’s up with the “border raid” that happened last sunday near san ysidro? https://www.youtube.com/watch?v=arb_YCZgra8
theft does nothing to undermine capitalism so please stop stealing things thanks
consumption does nothing to undermine capitalism so please stop buying things thanks
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Just as an informal organisation must have an ethic of autonomy or it will be transformed into an authoritarian organisation, in order to avoid the alienation of our active powers, it must also have an ethic of no compromise with respect to the organisation’s agreed goal. The organisation’s goal should be either moved towards or abandoned. Compromising with those who we oppose (e.g. the state or a corporation) defeats all true opposition, it replaces our power to act with that of our enemies.
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Historically, most anarchists, except those who believed that society would evolve to the point that it would leave the state behind, have believed that some sort of insurrectionary activity would be necessary to radically transform society. Most simply, this means that the state has to be knocked out of existence by the exploited and excluded, thus anarchists must attack: waiting for the state to disappear is defeat.
Source: Flickr / j-hob
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Every attack on an officer of the law is an attack on our state, our country and civilized society.
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A massive manhunt was underway Saturday after two Pennsylvania state troopers were ambushed outside a police barracks in Blooming Grove, Pa., during a late-night shift change, leaving one dead and the other injured. State Police Commissioner Frank Noonan said Cpl. Bryon Dickson died at the scene of the shooting while Trooper Alex Douglass was wounded.
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He Zhen distinguished between women’s liberation that stemmed from women being passive agents - when men granted liberation to women - and from women being active agents, “women struggling for liberation with their own might.” Only the latter would result in genuine emancipation and the power to determine their own destinies.
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One common rhetorical strategy of anarchist women was to make anti-capitalist arguments that drew on moralistic public outrage against prostitution, as well as stigma against prostitutes. If capitalist wage labor involved selling one’s labor by the hour to profit someone else, how was it meaningfully different when a male factory worker does that versus when a female prostitute does, if you strip away the moralism?
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So the idea is that, if I’m furious or scared or sad because my friend or comrade got beat up by cops or taken to prison, rather than just feeling bad about it, or just giving them some money and thinking that’s all I can do, I should also continue to attack and further the struggles I’m already engaged in where I live, because not only will it inspire my comrades in prison but it’ll also hasten the conditions for the prison to no longer exist!
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