LA CORRIENTE DOMINANTE, EL ANARQUISMO DE ESTADO.
El anarquismo de estado es la corriente hegemonica (ser hegemonico ya es un mal principio) en el anarquismo del Estado Espanol y por su peso historico esta corriente ha influido decisivamente en el anarquismo mundial y ha retrasado, de una manera dificil de determinar, el desarrollo de practicas y de bases de pensamiento necesarias para acabar con el sistema. El actor mayoritario, pero no el unico ni el principal, del anarquismo de estado ha sido ]a organizacion anarcosindical, organizacion definida como no anarquista, democratica y gradualista.

La principal caracteristica del anarquismo de estado es su pretension de heredar el sistema actual para <, de ahi que su unica elaboracion modernizada sea la autogestion, entendida como la gestion directa, mediante la democracia directa, del mundo actual. Ademas el anarquismo de estado preconiza una organizacion del presente en funcion del futuro, ??como sera ese. futuro, si su presente esta Ileno de secretarias generales, votaciones, escisiones y expulsiones ... ??

- Start complimenting yourself in a positive way instead of criticizing.
- Did you know that Your skin replaces itself once a month, your stomach lining every five days, liver every six weeks, your skeleton every three months! Your body is extraordinary and always renewing itself.
- Take back being the expert of your body-question the media, fashion magazines, and the cosmetics industry.

Anarchists believe that human beings are dynamic, complex creatures, and that the state is an unnatural and patronizing institution that attempts to replace authentic experience with efficiency, autonomy with homogeny. The ideal state is made up of simple machines, instead of individuals and communities. The state provides mass culture and employment, and the people become interchangeable cogs. The state takes a foaming mass of colors and attempts to force it into a small, square hole. Soon the simple act of existence becomes meaningless, and feelings of alienation and depression become almost universal. The only way to derive satisfaction from a system such as this is through total nihilism, which leads to a whole spectrum of other social problems, which you need only to look out your window to witness.

Anarchists under the current system are the ultimate romantics, because obviously the state is alive and well, and claiming to be an "Anarchist" in a fascist system is like being a religious fanatic who, due to severe repression, is completely unable to practice their religion. From this we see that without freedom to self-govern, claiming to be an Anarchist means, well, absolutely nothing. For this reason identifying as an Anarchist in our current political state is the ultimate hypocrisy. Anarchists must constantly prove to one another and themselves that they are fighting for something attainable, that they are not just "eating the meat and ignoring the factory farm, because the factory farm might burn down someday..."

Activism
This pamphlet is about our roles as politicized actors. This is about punks and politics. It is an explanation and a criticism of two different forms of activism, lifestyle activism and group activism. It is an attempt to analyze the ways we try to change our world-our struggles, our victories, and our failures. It is also a recognition of the difficulty and the contradictions involved in actively resisting our system. Finally, it is a call to network and communicate for those kids involved in destroying the system and building an alternative to our world, it is a critical analysis of where we are, where we are going, and hat may help us get there.

If we really believe infighting for abetter world, our resistance must be in our minds using our imaginations to criticize existing life and discover better ways to live. Arid it must be through our actions-in the real world, in our everyday lives, practicing our criticisms and working with others for a change, for a REVOLUTION that includes more than just ourselves.

RnB: Some movement activists have expressed the idea that violence cannot be justified for any reason, and even a few political prisoners have said that they were wrong to engage in violent acts. What are your feelings on this? How have they changed over the years?

LW: Whenever we talk about "violence," I think it's important first to distinguish between the violence of the state including the army, the police, etc. and the use of armed resistance and armed struggle by oppressed people struggling for justice. Remember, too, that imperialist violence isn't just what they do with arms it also includes the genocidal results of a system that tries to destroy the history, identity, and culture of the nations it colonizes. It's malnutrition, poverty, and homelessness in the streets of the richest country on earth. Is the death of a homeless person, frozen in the winter streets of Chicago or New York, not a death by violence? If U.S. imperialism were to disarm to stop their stealing from people, cease committing genocide, stop starving people, etc. then I'd be willing to consider changing my support of revolutionary violence. Malcolm X talked about this a lot, with great passion and insight. "What are your options," he asked, "when a man's got his foot on your neck?"

The village raid was part of a three month Thailand government crackdown on drugs that killed over 2,275 up to mid 2003 (the Thaksin Administration stopped publicizing the number of casualties after Human Rights groups started paying attention to the body count) and incarcerated over 6,700 suspects. (ibid.) The police campaign was largely "extra judicial" meaning cops shot suspects on sight, jailed them without trials and framed many innocents who were on a government "blacklist" of alleged drug traffickers, dealers, and users.

To some who had been following Thailand's human rights record the drug war killings came as some what of a surprise. Thailand had a history of post World War II dictatorships up through the 1990's. But after a deadly 1992 crackdown on pro democracy demonstrators in Bangkok, pressure from human rights advocates lead to the establishment of a National Human Rights Commission and the adoption of the Rome Treaty in October of 2001.

Boycott war, Capitalism, and boredom. grow your own food! Nothing beats it! Put a seed in the ground, get your hands dirty, pick and cook the most delicious, fresh food. Get to know the seasons and the local snails. Best of all, you'll never run out of things to learn, the garden is full of surprises.

One of the main areas of research at our farm is in what has been dubbed "Paradise Gardening."* We want to turn our little five acres into an edible paradise. Fortunately nature has already done most of this for us, and if we were knowledgeable enough,we should be able to live off of the land just as it is. We would probably have to fish and gather shellfish as well in order to survive, and some of us are already doing that; but the idea of paradise gardening is that it is a kind of step between hunting and gathering and agriculture, although it's aim is to loose the agriculture part completely. It's kind of like extreme permaculture. Many hunting and gathering cultures practiced this kind of "gardening" simply by taking care of and tending the plants they were gathering from, ensuring that nothing was never depleted.

One way to move in this direction is to plant a lot of perennials. Annuals require an amazing amount of work and must be replanted every year. We still have a large garden space dedicated to annuals, and with permaculture methods and seed saving, we hope to reduce the work and the cost of this part of our garden. Another problem with a garden of annuals is the nutrient depletion of the soil, but we are taking care of that problem with our handy automatic humanure factory. Perennials are the backbone of the paradise garden. Fruit and nut trees, berry bushes, bamboos, artichokes and many other plants can provide. an incredible amount of food with just about zero work involved.

Eris varem comencar a interessar pels corrents anarquistes de critica a la civilitzacio, anticivilitzacio o l'etiqueta de moda de primitivistes a rel de la visita d'en John Zerzan a Barcelona I' any passat, i de la torbacio que les seves intervencions varen provocar en els altres ponents, especialment una membre d'OXFAM, aixi varem iniciar en la lectura de "future primitive" i d'aqui a texts de Fredy Perlman, John Moore, Bob Black i d'altres critics a la civilitzacio.

Venint de la tradicio anarquista Barcelonina, ens va sorprendre forca la frescor i l'originalitat de molts dels seus plantejaments, fugint de compromisos amb el sistema i de posicions realistes. Encara que no ens identifiquem al cent per cent amb ells (ni amb ningu, ni tan sols entre nosaltres), hi em trobat molts encerts i pensem que el seu coneixement i el seu debat poden ajudarnos a superar l'estat de prostracio de I' anarquisme a ca nostra.

Ens caldra revisar moltes de les bases que fa un temps eren forca solides, Kropotkin no es un capdavanter de l'ecologisme, sino un credul progressista, malgrat que l'aportacio dels capitols I, II i III de "Mutual aid" siguin una troballa encara avui, fins i tot des de el punt de vista biologic. I no cal dir de tot el Ilegat d'un determinat anarcosindicalisme, o com diuen alguns critics de la civilitzacio "anarquisme d'estat".

Women could trust men freely and be less ambivalent about their attitudes towards them.

Women and men could communicate more honestly about what they want or don't want during any stage of a sexual encounter without fearing manipulation or retaliation.

Mothers would not have to tell their daughters to never be alone with a man, a statement that causes anxiety in "alone" situations even when it is consensual.

Have you ever fought for something you believed in? Have you ever taken part in a march, joined an organization, petitioned to or otherwise utilized the options available to those of us who would like to change the world we live in? If you have, you know how disappointing the work can be. The problems we face in our society are overwhelming, much larger and more complex than one person can hope to untangle. Some of us work our whole lives in various "movements" without bringing about any significant change. It's like spitting in the ocean. After a while you bum out. Slowly the fire inside you dies, until there are only embers, and then you know it's time to buy that Subaru outback and park it in front of your house in southeast Portland. Why does this happen? Why do we become disillusioned? Why do we give up?