Queer-Run Radical Housing & Permaculture Co op


   We are the Affinity collective. We are a group of queer permaculturists, botanists, tradespersons, and artists,  and we are dedicated to creating an autonomous space where vulnerable people can find safety and shelter, develop skills, learn, and teach. 

   We are looking to purchase 8 acres of land just outside of Galway, Ireland, and using the most cutting edge permacultural and ecological methods available, cultivate it into a self-sustaining habitat for indigenous plants, insects and animals.   

   Our goals include:

      -Getting everything running on sustainable energy (wind, solar and electricity alternatives)

      -Setting up workshop and education space where community education, arts and crafts of all kinds can flourish.

      -Growing a sustainable food forest.

      -Working with other farms in the area and across the country in order to create a network of mutual aid.

      Ireland is a small country, and we strongly believe that projects like this are the key to building a new future, one from which we can strengthen our communities and the individuals within those communities to solve the many crises that face us today.

To Donate Click…

       Check out our website: Affinity Collective

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UK: Animal Liberation Front Communique

Solidarity with badger patrol groups, hunt saboteurs, ALF cells of resistance, badger action network groups, individuals and groups opposed to the abuse of wildlife, Wildlife Trusts dedicated to the protection of wildlife, Earth First(!)ers defending badgers and all who are opposed to the culling of badgers! 

We are committed to the liberation of badgers, as we are to the liberation of all caged wildlife, including our own. 

Our message to the cull companies, cull directors, cull staff and cull supporters, is of their cages collapsed – as the best propaganda is that of the deed. 

To those not already actively resisting the cull our message is to encourage you to get out into the fields and be part of this liberation – if you feel unable to do so alone then join or start an affinity group, ALF cell, badger patrol, hunt-sab association, badger action network, or any other collection of conspirators committed to the destruction of all cages. 

“Speciesism is reinforced through human supremacy, and if human supremacy is to be dismantled socially, animal liberation applies to everyone.” Flower Bomb

“Animals are made less than human not by nature but by active dehumanization, a process whereby people consciously strip animals of their worth.” Brian A. Dominick

“Talk is not enough, it’s not even close if there were as many people swinging hammers in the forest as there are people running chainsaws those chainsaws wouldnt be running long. I’ve heard some supporters of direct action say that direct action and sabotage aren’t for everyone, well why the fuck not?” Critter

– Tarka’s friendly ALF gang


Via email

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Anarchy Radio 07 07 2020

This weeks anarchy radio with Ainriail getting a mention.

“On the 4th of July fewer than 1/4 of non-whites feel “proud to be American.” Virus infections surge in U.S. as new H1N1 epidemic grows in China. BLM movement energy not going away. Insanely warm Arctic and fast-warming Antarctica. Flesh-eating bacteria + worms on 3 conti- nents. Global e-waste sets record, video gaming pushed as Olympic “sport.” “Finger on the App” contest called after 70 hours. Mindfulness – Find the Right App. “Utopia of Free Software” (!) Raymond Tallis rips neuroscience hubris. Elephants mysteriously dying in Botswana. Hegel, Ainriail zine, action briefs.”

Click to listen… 

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Land and Freedom An Open Invitation By Seaweed



If ecology is being in a mutually beneficial relationship with the land that we live on, rather than forcing the land into subservience to us, it would mean challenging our entire notion of what society is.

What would our planet look like if industrialism were not in place? Could experiments in living be the solution to the social crises facing humans and to the ecological crises engulfing practically all life-forms? Isn’t access to land a necessary condition for any self-organized, self-directed group of people? Will anarchist rebellion naturally lead to a society of free people living in conjunction with healthy habitats? If not, what sorts of natural and human relationships might arise from, and sustain, an ecologically-informed anarchist rebellion? These were the types of questions I was considering when I began writing the articles found in this book.

Digressions make conversations interesting, the adage goes, and so it was with my investigation and research. Along the way I learned that theories are most often just opinions and ideologues are imprisoned by ideas. I learned that assertions are generally less interesting than questions explored among friends. I learned that jargon is a sign of weakness, and that a manifesto yells while a romance whispers.

I have been inspired by the specific martial skills used by countless generations of people and communities resisting conquest and how those people kept martial approaches from dominating their social fabric. The essay Of Martial Traditions grew out of this interest. We need as many skills as possible to be successful and we needn’t fear that studying martial abilities leads inevitably to leftism. Martial skills can be used by individuals or by groups, as part of a push toward the acquisition of land or to attack an institution or individual. I was originally inspired by their potential for emerging communities of resistance, but discovered that these are skills that are useful generally.

I also discovered the historical existence of a band of escaped indentured servants in 18th century Newfoundland, Canada who successfully evaded authority by living in the wilderness for nearly four decades. You can read about this in The Society of Masterless Men.

Complete transformation, of our relationships with each other and with our natural environments, is both possible and urgent. The more widespread the participation in the thrust toward transformation, the quicker and more likely it will happen. Ultimately, it means overturning and dismantling the global grid of authoritarian and capitalist institutions that dominate us. If having a reciprocal relationship with a natural environment is inherently healthy because this creates habitats, which in turn sustain their living inhabitants, then a focus on occupying a land base would seem always positive. Local or regional undertakings in acquiring these bases seem the most sensible. Actions around re-appropriating land, because they undermine the state and the market’s control over our shared environment, help destroy the global institutions which prevent us from having land in the first place.

Isn’t it likely that the planetary network of authority and economics can only be defeated through multitudes of local and regional uprisings, ruptures and occupations, coalescing in an organic way? A single, overarching, world-wide movement would require complex international organizations to coordinate and manage, and this would open up the possibility and even likelihood, for new global institutions to form and dominate our lives in different ways. At the very least, the less diverse a movement, in terms of means and participants, the less diverse will be the resulting outcome, in terms of possible social relationships, should it succeed.

If we envision global revolution as the merging of countless numbers of local ruptures and rebellions, we can help prefigure this diversity by making our practice conform to our vision. ■ The essay Land and Liberty fleshes out some possible answers and approaches to questions of habitat and resistance, of the dynamic between local and global.

I looked into one of the main solutions environmentalists have been pursuing, i.e. the creation of parks and conservation areas. One of the many things I learned from this research is that the healthiest natural environments, often called wilderness areas, were not necessarily without human occupation. I share some of this research in the article On Parks. The first parks were indigenous peoples land bases. Many conservation areas are chosen because they appear pristine and untouched, but their very health, diversity and even sometimes beauty are often the result of generations of occupation by people who tended and protected and interacted with them, and this trend continues today. Hopefully this fact will help counter some of the misanthropy prevalent in certain environmentalist circles.

A while ago, many anti-authoritarians were reading and excitedly sharing a book called Temporary Autonomous Zones by Hakim Bey. This book spoke to investigations into what kinds of activities are not only worth initiating, but, given our lives within capitalist civilization, are possible to accomplish. My piece Permanent Subsistence Zones addresses those questions with a different answer, positing permanence and subsistence as the groundwork for the possibility of lives based around freedom and pleasure. While the specific actions in that article didn’t endure, it is the type of experimenting we need to engage in as part of our attempt to create ecological relationships with the places where we live.

Ponds and Oceans, a collection of simple phrases and proverbs, offers a different way of expressing some of my ideas. They are also a nod to the game of Go, an ancient board game or mental martial art widely played in most eastern countries and which uses proverbs as a teaching tool. In that collection, I use the noun federation and the verb tofederate. I do not intend these in the leftist sense of a formal organization with members, policies, a programme, etc., that seeks to take on a political or representative role. Tofederate, in my usage, means to not be afraid of collective power or will. Dismantling the institutions that prevent us from re-appropriating our lives means exploring ways in which to band together. We do this in order to more successfully protect each other from, and to take offensive actions against, those institutions, but as well to practice mutual aid and to cooperate on a larger scale than say within a group of friends or a single occupation site.

I also include a series of phrases in that piece based around the concept of withdrawal. While I question civilization, as I understand it, generally, the civilization which dominates us today is capitalist civilization. This specific civilization relies on statist and economic institutions which in turn rely heavily on technological means to maintain and advance its control. I refer often to secession and withdrawal, but I do not encourage these activities as a form of dropping out, but as a strategy for healing, for regrouping, for training, etc. Furthermore, I recognize that to simply withdraw and try to defend a place might lead to a series of losing battles, but I don’t think that this is the obvious or predictable outcome. I see withdrawal as a form of rebellion, as a way of weakening the existing order by withholding participation in it and ultimately as a way to better prepare ourselves for attacking its institutions from a place of communal strength.

Of course, not everyone can do this. I speak from my particular geographical and cultural place. I’m not trying to advance a universally applicable approach to rebellion. Where ever one finds oneself, whether it is in a prison or a city or a religious cult or a factory or whatever, one does one’s best to fight against the immediate experience of living under the civilized order. We need to attack and not just withdraw, but we also need to withdraw and not just attack. A dynamic between the two seems most promising.

As it stands now, some prioritize attack (black bloc, demos, strikes, sabotage, etc.) then disperse and disappear, which is ineffectual, while others withdraw (form communes, co-ops, community gardens, avoid wage labor, etc.) and never attack, which is equally so.

With the wisdom of hindsight, we can see that certain permutations of human organization are inherently destructive, both to our individual existences and to the environments that sustain us. These are the urban and authoritarian arrangements. The controlled existence of mass society is simply harmful and unnecessary.

There are infinite variations on how humans can organically self-organize in much healthier ways, so there is no need for blueprints or proposals to present that might detail such anarchic arrangements. However, I do allow myself to take a brief speculative stroll into the immediate future of a city following the destruction or collapse of urban society in my opening essay, An Open Offer. This might give the impression that I am arguing for transitional time periods. But this is not the case. Clearly cityscapes can be re-naturalized to some extent, but urban living itself is antithetical to anarchic ways.

Therefore, I would argue for the abandonment of cities and against the herculean efforts which would be necessary to redesign, reform and rehabilitate them. But there might be places where rehabilitation is necessary, for many reasons, and I am using this essay to point out that in these areas a transition from city to autonomous clan or village, from atomized urban dweller to free, wild being is possible.

The means of production did not have to develop from empire and conquest, through primitive accumulation to feudalism and on through to industrialism on a long painful path to utopia, a belief touted by both the lords of capitalism and the Marxist prophets of socialism. All that blood and exploitation and sacrifice have causes located in domination, not in any inevitable or desirable direction toward the positive achievements of something called “progress.” Partly because of this, you will find within my meta-narrative a great admiration for many of the cultures of land- based peoples, which I find consistently superior to urban/civilized ones. I believe that many primitive people consciously refused to allow institutions of domination to take root in their societies. This is an important difference from others who believe that because the non-civilized never had authoritarian institutions which they destroyed and dismantled, we can’t consider them examples of authentic anarchic cultures.

Urban societies are founded on constraints, on maintaining their regimes by suppressing the individual not only through laws but through the generalized fear of ungoverned individuals. But political authority and institutional bullying are inherently weak or non-existent in small-scale cultures. Therefore, free individuals have a far greater chance of surviving and thriving outside of urban (massified) existence. Or to put it another way, within small scale sets of social relationships constraints on the individual are much more difficult to establish.

Society, in the sense of that which is hostile and oppressive to the individual, has as a precondition: urban life.

Small bands of friends or even the human relationships which exist in small villages are not societies. Of course, I am talking about voluntary associations between people on a small scale. I’m aware that authoritarian cults, for instance, exist regardless of their size. I look at de-massifying our lives as important not only as a way of healing the environment through the eradication of industrialism, but because the more massified our settlements, the more human freedom is reduced.

Individual freedom thrives within a group of other free individuals, but the larger the group, the greater the depth and width of the constraints and the more impersonal the control mechanisms. Small groups of free individuals do not seem to legitimately constitute societies. One can be embedded in a group (which in turn is embedded in a place) and not experience any inherent antagonisms with the relationships that together constitute the collective. A group of people sharing agreements and practicing subsistence together does not establish a society. It is in this sense that the ungoverned, nature-loving individual is at the heart of my conception of an ecologically minded anarchism.

A group of friends who have been exploring many of the same proposals in this collection have recently begun using the expression “insurrectionary subsistence”as a way to summarize their ideas. Keep an eye out for pamphlets, magazines and essays with this headline in it if you are interested in broadening your understanding or participating in associated activities. I have been using “organically self-organized subsistence movements”, which also grew out of our discussions and actions, as an encapsulating phrase. Both of these give an idea of the direction some of us believe rebels should be going in.

It is my hope that these articles contribute some original thought, but I would be most pleased if they helped foster a new spirit.

Click to continue reading…  


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Liberation lies in action, not liberalism: For a subversive anarchism


“For anarchists our ideas come from action. Our ideas are action and action, revolutionary anarchist action, is theory.” – Jean Weir

“Liberty belongs to him who takes it” – Max Stirner

“It is not by organizing into parties and syndicates that one struggles for anarchy, nor by mass action which, as has been shown, overthrows one barracks only to create another. It is by the revolt of individuals alone or in small groups, who oppose society, impede its functioning and cause its disintegration” – Enzo Martucci

While the crypto-liberals favour reform and stick to civil tactics the subversive anarchist creates the life she wants and fights domination through direct action.

Direct action is a force to create change in a person’s life. It is empowering, it gives individuals an opportunity to fight back at their exploiter and oppressor, or can give the means to create a new life and new ways of living. Direct action can be carried out by all sorts of means and for different reasons. 

When used to carry out a conflictual action, direct action carried out to its fullest creates points of conflict (where the individual or individuals carrying out the direct action meet the subject they are against head on). It is individuals taking action for themselves, not waiting or wanting someone else to do it for them, it is total empowerment. Direct action is the opposite of voting and delegation, it is taking power into one’s own hands, it is the power to create change. It is creating and living the life you want here and now. There is no room for mediators, every person taking part is fighting their own struggle. They are not seeking help from politicos or union bureaucrats to represent them. 

Direct action can take many forms, it can be big or small. Direct action doesn’t necessarily have to be (but can be) firebombing a bank or throwing a molotov at cops. It can be graffiti,a banner drop, occupations, blockades, guerrilla gardening, sabotage, etc. Direct actions can be carried out for all shorts of needs, for example squatting a house, shoplifting for food or cloths; can be an attack against exploitation for example a wildcat strike in the workplace. Direct action can be an act of sabotage to resist injustice or oppression, or a direct action can be a sit down protest to block traffic on busy roads or lock ons useful for stopping work, boycott actions, etc, etc. The list and possibilities are endless – alls one needs is a little imagination. Direct action is defining your own goals, aims, and achieving them through your own efforts.

As much as the leftists love to feitishize “mass organisations” there is no need for such large scale formal organization with set structures and roles. Direct action can be carried out by a single individual or small groups of 2, 3, 4 or more individuals, using minimalized informal organisation. This method is usually carried out by small numbers of people who have prior knowledge of one another and have a shared interest in carrying out a specific action or task. As soon as the action is complete the informal organization dissolves. If individuals involved in the informal organization or group want to carry out more actions, nothing is stopping them to reorganize again with the same or with different people.

Leftist anarchists fear informal organising seeing informal hierarchies emerging as a direct result of being “unorganised”. They believe the only way to counter informal hierarchies forming is by having formal organisations with formal structures and positions. Hierarchies can form within formal organisations just as easily as within informal, the only cure for combating informal hierarchies is by challenging them and try keep them in check when they appear. With formal organisations and groups hierarchies usually get set as part of the structures and are easier to be hijacked and open to manipulation by opportunists.

In struggles against the state and capital when trying to push points of conflict to their fullest, crypto-liberals can be a very dangerous enemy. They will undermine pushing points of conflict with the state because ultimately they are not against the state; for the anarcho-leftists their excuse can be afraid to “alienate the people” from their theories and programmes. Some liberals even go as far as viewing pigs and screws as “workers in uniforms”. In most part liberals are against the use of direct action although at times (when popular) they do opt for very controlled and milled actions, they will usually liaise with the police, the courts, or any other body of the state they need to. These actions (if they can even be called such) are more so political stunts not carried out for empowerment but more so to publicize themselves.

Crypto-liberals favour more passive tactics such as petitions, pickets, protest marches or lobbying. At these pickets and protests they will always have negotiators on standby to go into talks with the state; and ask for permission to hold protests. The crypto-liberals work within the parameters set by the state, never stepping outside of the terrain which the state allows them. These useless tactics go nowhere and achieve nothing; liberals pacify struggles and actions. Their reformism is a failure, it has done nothing but kept this society intact. 

Act for yourself, build, take, steal the life you want, fight for your liberation, on your own terms, no one will do it for you. One things for sore the liberal lefties aren’t going to do it for you.

The struggle for liberation is always an individual struggle. This rotten society with its institutions and systems of domination will only be destroyed by a revolt of conscious individuals in the fires of social insurrection. 

Renzo Connors

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25th of July 2020: International Day Of Solidarity For Anti-Fascist Prisoners.

On the 25th of July marks the day for international solidarity with anti-fascist prisoners. Across the globe from the US, South America, Europe, Russia, the Middle East, to Australia, there are anti-fascist prisoners jailed for fighting against the rise of fascism and it’s new far-right formations.

All over the world over the last 8 years reactionary nationalism has grown considerably with many neo-fascist movements taking state power in many countries.

In Ireland, like in a lot of countries, fascism has grown from the disgruntlement and disillusionment  with the current political landscape and with neo-liberal austerity brought in by the state and mainstream parties, the repeated selling out by the left and genuine anger with the socio-economic inequality forced on people with tens of thousands of the population in homelessness the far-right exploiting the people’s anger using the stantard fascist rhetoric such as the “great replacement” theory of the “indigenous” (white) Irish being replaced by immigration and refugees calling for “house our own”.

While the tolerant left looks on, anti-fascists have been confronting the far-right at their rallies and waging sabotage against their government election campaigns across the island north and south.

With many anti-fascists being arrested, charged and waiting trials in Ireland, and many anti-fascists in prisons globally, the struggle against neo-fascism will continue!

Solidarity and victory to all anti-fascist prisoners.

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Riotous ecology 




Fires, either intentional or from lightning, have been a component of many ecosystems for millennia. We know that prior to colonization on Turtle Island, controlled fires were used by many indigenous peoples to alter their habitats in favourable ways. It helped facilitate travel by eliminating thick underbrush, increased the numbers of game animals and helped nut trees be more productive, among many benefits. It was a subsistence tactic that had been honed for generations. 

To the outsider arriving from dense, sedentary Europe, most of what we call North America appeared as pristine wilderness, large tracts of untouched or barely touched land. In reality the whole continent was, in a way, a vast permaculture complex consisting of an incredible number of variegated habitats maintained through a variety of practices, including controlled fire, which, on a very large scale, was also instrumental in helping set and maintain the boundaries between prairie grasslands and forests.

All life forms need habitats, but cities are not habitats. Beneath the pave is the forest floor, the potential garden, the smothered berry patch, the drained estuary, the buried salmon bearing creek. A city is not merely a different habitat form, a giant efficient nest. It is not the loci of everything advanced and complex and progressive of the human story, of freedom, creativity and self-consciousness. It is the elite’s lair, a place of dispossessed captives, where repressive apparatuses are ubiquitous, beginning with the town clock which helped ensure that the activities of potentially self-organized, self-directed and freely self-creating individuals are synchronized in the interest of the elite, of economic and political efficiency.

 Imagine living in a hell world where you can’t eat when you are hungry, nap when you are sleepy, drink when you are thirsty, relieve yourself when you need to, because an instrument is what dictates when you are allowed to fulfill these basic animal needs. That is urban-capitalist civilization- millions of people jarred out of their rest and dreams by an alarm and then all synchronized to follow the same daily patterns so that economics can prevail over individual bodies and their processes and desires. 

The insurrectionary arsonist who burns down not only the bank, the corporate headquarters or the police station, but random buildings, becomes, as that primal and deeply honest gesture unfolds and manifests, both an ecological and a spiritual person. It is a communitarian act in so far as it stands up against Power and injustice and in defence of their kin and neighbours. It is an unmasking act as it tears away the veil that camouflages the monstrous social order that is behind centuries of elitism, injustice and violence.

We need to reject, renaturalize or destroy the city, the central site of authoritarian control and the ideology that prioritizes property over life, hoarded wealth of the few over communities based on sharing, of obedient and weak captives over self-assured and strong individuals.

There is no future if we don’t stop adapting to capitalism and start adapting to nature. And every molotov thrown has a message inside the bottle that reads: “ I am sick of adapting to capitalism, of adapting to a world of bosses and landlords and elites, of supremacist thinking, of pavement and concrete and vistas denuded of life.” Sure it might not explicitly state that the preference is to adapt to nature, but if all coercion is removed, don’t we end up living closer to the way we’ve evolved, closer to nature?

And so I make this connection between ecology and riots, between making space for healing and regeneration and the arson of the present insurrection. 

Make no mistake about it, I know that this uprising was instigated by black people responding to a world that has been violently anti-black for 400 years. I don’t want to twist that truth to fit a personal outlook, thereby erasing collective black suffering and agency. It isn’t to claim that this insurrection is actually located within an ecological impetus. It is to note that we are always ecological beings and as such when we revolt we also do so against our conditions as potentially free beings living in healthy habitats who are presently captives in the giant work camps and prisons which are cities, many of us, especially POC, literally in cages.

When you want to build a dojo or a shelter,  or to plant squash or corn, when you want to build a communal storehouse for preserves or an arsenal for your clan, you need to clear an area. Be it a seasonal campsite for subsistence practices or for a more sedentary eco-village, we need to make space. Destroying urban property while rioting is the same urge. It is both an act against and one for. How else to set our imaginations free, to visualize not anything specific, but to envision Possibility?  If the terrain is completely occupied by the designs and interests of a select few and has been for a long time, then space must be cleared, and probably in a frenzy of resentment. Regeneration is impossible without death. Fires have been used to clear areas for food production, to make travelling easier and for other subsistence practices. I believe that riotous arson can be seen through this lens as well. What better way to confront our alienation as dispossessed captives, as living beings without freedom or habitats, than to burn down not only the guard towers and prisons, but everything in the way of sustainable food production, local potable water, a returning woodland for birds, etc?

Capitalism prioritizes commodities and private property over life. Ecology is prioritizing reciprocity and life over private property and commodities, therefore looting is taking action against a system that erases life and for a system that prioritizes it. Riotous looting is a way of transferring wealth.  A way of immediately using things which are on their way to the landfill anyway.  A healthy community would only produce for need or for pleasure and everything within it would be freely shared, so looting commodified objects is really just direct action against capitalism. 

Vandana Shiva said that as capital grows nature shrinks. So in that sense decommodifying is an ecological act…because the opposite is also true. As capital shrinks nature heals. So in fact the more arson and looting, the more refusal – to work, to accept normative ideas, to live in the desolate, concrete lairs of trade and political authority, the better chance nature, which includes us of course, has a chance to heal and regenerate.

Cities rest on a set of violent arrangements – landlord/tenant, rich/poor, police/citizen, included/excluded, etc. Within them nature has been violently destroyed. The automobile dominates all design imperatives. It’s inhabitants are alienated, atomized, ghettoized, with the vast majority seemingly sick with Stockholm Syndrome, giving and taking orders, obediently spending their lives producing and consuming. Complex and healthy eco-systems that can support large numbers of life forms are destroyed by cities, so destroying cities, and the bourgeois and racist myths of progress that support and justify them, is an act on the side of nature, of the primal, of the urge for self-preservation. 

Riots can pull back the veil and help put on display the violent glue that holds the city form together as well as the results of such (coerced) social arrangements: police, laws, hierarchy, political power, racism, surveillance systems, military-industrial logic, poverty, mental illness, destroyed eco-systems…not to mention that virtually every city was once the home of anarchic people because they had the ecological wisdom to make intelligent decisions about where their settlements should be located. Toronto, Manhattan, Ottawa, San Francisco…I saw a photograph of downtown Vancouver Canada that was taken in the early 1900s. It was still an old growth forest and Salish people were still trying to hold onto their territory. I believe that decolonization means not thinking differently, but living differently.

Cities – and the ideological foundations they rest on, are to anarchic impulses what heteronormativity is to queer liberation. Just as we are taught by the school system, popular culture, by Power and Official History, that heterosexual relationships are normal and necessary and that anything outside that belief system is suspect, perverted, hostile, threatening to societal stability, we are also taught that cities, from ancient Babylon, to Athens to New York, are the apex of human achievement, the centers of Progress and enlightenment, a step ahead of the ‘savagery’ of traditional indigenous life ways, of hunter gatherers, of nomads and experimenters and village dwellers. 

It makes sense to want to destroy what is ugly when the potential for the beauty of nature to manifest is a memory in all of our bodies and psyches. I don’t want cities, I want Wild-Life habitats for me and my kin.

We should hope that the tiger can escape its cage and celebrate when it does. 

We need an era of greater and greater fire frequency. 

Via: Anarchy Secession Subsistence

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North Hesse, Germany: 5 Excavators Torched in Solidarity with the Struggle Against the A49 Motorway

During the night of 3 to 4 July, 2020 five excavators belonging to multi-billion company Strabag were set on fire. The machines were employed in the construction of the A49 motorway in the vicinity of Treysa, county Hessen.

On 23 June, the Federal Administrative Court cleared the last legal hurdle to the continued construction. Even though the court did not feel able to deny the inadequacy of some of the ecological compensation measures necessary for the construction, it judged the continued construction of the motorway, which had been planned for a long time, to be too important to be stopped by ecological concerns.

It was clear long before the court case in Leipzig that the institutions of the bourgeois state, whether political or legal, are not capable of and were not formed to prevent ecological disasters. Where the forces of industrial capitalism unhindered make this planet – our home – uninhabitable, direct action is necessary. Faced with a so-called “Green” party and a judiciary that continue to provoke the escalation of the conflict, we felt compelled to respond with fire.

May the fire that illuminated the night sky in the Schwalmtal, ignite the anger of all those affected by this excessive irresponsibility – all of us. No to the construction of new highways, no to contamination, no to clearing the Dannenröder forest, no to ecological destruction worldwide. Do not remain passive, do not let yourself be dragged down by a feeling of powerlessness. Let us take control of our lives where the state is trying to take it from us!

An small autonomous group in solidarity with the struggle against the A49.

(via Deutschland Indymedia / Tor, translated into English by Anarchists Worldwide  image via Post-Romantic Queerwave)

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Provisional notes on 5G (Italy)

The reasons for opposing the 5G network are many, often overshadowed by the predominant (and absolutely legitimate) concern driven by an extremely noxious technology that will invade bodies and spaces with grave consequences from the point of view of health and environmental pollution. But when it comes to 5G we cannot just think of a mere advancement of the current 4G network, therefore a more rapid way of navigating. When we talk of 5G we can’t even see it as “just” yet another toxicity, and oppose it exclusively in terms of health safety of individuals and protection of the environment. The 5G network is above all a necessary infrastructure for the various actors in the field. For the bosses to increase profits on the backs of the workers; for States to increase social control within national borders, and to better orchestrate military operations on the various war fronts.

Let’s take a look at these aspects…

Yet another infrastructure for the bosses’ benefit

The 5G network will permit more simultaneous connections and passing of data with zero delay. These characteristics are fundamental for the large scale explosion of technologies that use Artificial Intelligence. As we know, Artificial Intelligence is becoming part of the production process by replacing human labour (or trying to).

Thus the worker is becoming more and more dependent on a mechanism, often without knowing how it works, more and more alienated, more and more dominated by work rhythms dictated from above. Their autonomy can only be reduced. They are no longer a protagonist but the terminal of a machine which, if it doesn’t overwhelm them, is because it has already kicked them out of the production process and taken their place. The 5G network corresponds more to the needs of industrialists than to those of average users (as they want us to believe). In fact, the Industry 4.0 model foresees that industrial plants (manufacturing, post-production and energy generation) will benefit from services created on the new mobile network.

A case in point is the experimentation in course in the port of Livorno. This initiative is part of a wider European project, “Corealis, port of the future”, which also affects the ports of Valencia, Piraeus, Anvers as part of the Horizon 2020 program. Experimentation began as part of the 5G for Italy program, a platform created in 2016 by Ericsson and TIM and involves industries, universities and public institutions for the development of innovative use of fifth generation mobile communication technologies. The program is based on the use of innovative technologies such as Internet of Things (IoT), new generation data analytics and traffic management systems, obviously along with 5G networks. Advanced video surveillance and crisis management services with biometric recognition that identify port staff and people in transit, buoys equipped with waterproof devices and sensors for environmental monitoring of the port area, remote control cranes, systems for real-time tracking of logistics operations and massive exchange of information between the various infrastructures. And more: acceleration of loading-unloading of goods, remote control of the area’s logistics systems, interconnection of cameras for the control and use of infrastructure. These are just some of the innovations that have been introduced into the port thanks to the 5G network. The network will guarantee maximum speed and represents the ideal platform for standardised communications without interruption because it does not distinguish between vehicles, human beings and implanted sensors as they all share the same access technology. The goal is to revolutionize transport logistics with solutions that allow seamless activity. In the ports where this experimentation is active, these are creating real case studies useful as models for other European ports, whether they are in the operative platform Corealis or not.

We are sure of one thing: the introduction of this infrastructure will allow production contexts to optimize timing, therefore impose increasingly unsustainable rhythms and work-loads. It will also allow capillary control of the worker throughout the working day. Their gestures, movements and timing will be traceable at any moment. Moreover 5G is the support base to give a further thrust to the process of automation, which in time will lead to the loss of thousands of jobs. All this is being imposed under the banners of environmental sustainability and workers’ safety. But we well know that the only interest of the bosses, profit, is pursued for its own sake and never for social usefulness or goals such as workers’ safety and environmental healthfulness.

The State’s interests: social control and war

Another aspect to be considered when we talk about the 5G network is its implication in the control of individuals. The G5 network is in fact an infrastructure required for the development of Smart Cities: intelligent cities, where, thanks to the Internet of Things, objects are connected and communicate with one another in real time in a seemingly inviolable setting. All this cannot fail to damage individuals’ autonomy (already now very limited), as they will not only be more and more dependent on devices for the management of their routine, but will also be controlled by them. In France, in spite of popular opposition, companies have managed to install Linky meters in homes, capable not only of measuring usage but also of gathering information on residents’ habits, attitudes and movements.

Besides reaching the intimacy of domestic interiors, control obviously is also articulated in urban space: cameras with biometric facial recognition technology, already used experimentally in the airports of Roma Fiumicino, Milano Linate and Malpensa, drones that control urban areas, billions of transmitting objects, sensors, microcells and thousands of new satellites that relentlessly transmit information into space.

For example in Genoa, Porto Antico entrances are monitored with five state-of the-art cameras purchased on the market by Leonardo, which allow to control access and highlight “anomalies”. Thanks to the speed and performance of 5G, high resolution video streams are transferred in real time from cameras and sensors to a data centre, where video-analysis algorithms based on artificial intelligence make it possible to calculate the number of people (People Counting) present inside a ‘virtual’ perimeter in the area of Porto Antico, their density (People Density) in specific areas and, in perspective, to identify dangerous or anomalous situations and behaviours.

The Smart-city is precisely a project of social engineering. We are talking about fortress-cities of the rich, where the poor and the undesirables are pounded by a low intensity war which doesn’t concede them any space outside ghetto-neighbourhoods. Where life is reduced to production and consumption. Where there is no intimacy because every aspect of life is observed and registered. Where sociality is experienced by means of devices. Where the possibilities of opening up spaces of conflict are more and more rare precisely because they are hampered by a new architectonic arrangement that sees and knows everything.

Last but not least is the application of 5G in war scenarios

Like many of its sisters, this technology was actually born in a military context. The kind of waves (millimetric and microwaves) used by this network are used to locate the enemy (radar) besides being an actual weapon of war (Active Denial System). Military experts believe that 5G will play a decisive role in the use of hypersonic weapons, i.e. missiles (also equipped with nuclear warheads) that travel faster than Mach 5 speed (5 times the speed of sound, i.e. 1.6 km/s). These weapons fly very high with unpredictable trajectories and can easily elude existing anti-missile defence systems. To guide them it is necessary to gather, elaborate and transmit huge quantities of data within a very short time. So the same is necessary to activate defence systems in case of attack with similar weapons. As there is no human time to make a decision, the only possibility is to rely on 5G automatic systems. This technology will also have an important role in the battle network. In fact it will allow military units and individuals to transmit information on ongoing operations and contingents to each other in real time. The real potential of G5 will be its impact on the war network of the future. This will involve an increasing number of systems, less expensive, more connected and resilient, capable of operating in a battle scenario in rapid evolution. 5G will increase the lethality of the killer-drones, of war robots, allowing them to identify, follow and strike precise persons according to facial recognition and other characteristics. The fifth generation network will also be of fundamental importance for the secret services and special forces because it will be possible to have more efficient systems of control and espionage than those currently in use. The millimetre wave (a high frequency spectrum with short wavelength) will also be perfect for the creation of military bases and smart command posts. In fact these structures need strong signals, but which do not spread too far as the enemy could intercept them.


The regime propaganda presents the 5G network to us as an opportunity for us all. It is important to publicly denounce the real applications of this technology, a technology far from the needs of individuals and society. People die every day in workplaces because safety conditions are lacking, health is a luxury item and those who can’t afford it die of cancer in a waiting list for a consultation.

Bridges collapse and those responsible sleep peacefully because their profits are guaranteed. Migrants drown in the sea and if they are lucky enough to reach land are locked up in the State’s concentration camps (CPRs) where all kinds of abuse is perpetrated. The population in Africa and the Middle East die under the westerners’ bombs.

We are facing an unprecedented social and environmental crisis. The world’s oppressed and exploited have no use for G5. That is why it is important to return to sender yet another product of much-vaunted progress. Because opposing the 5G network means opposing an idea of the world. A world that lives off the indiscriminate exploitation of the many for the benefit of the few. A world based on war, orchestrated by an algorithm. A world where the device prevails over social relations. A world where human solidarity is supplanted by selfishness. A world where life depends on mechanisms which are not known and cannot be governed. A world where autonomy is crushed and there there can only be delegation.

Pisa, January 2020

This document is a very first attempt to analyze the 5G network and its applications and is therefore incomplete.

In the port of Livorno there is another project “Logistics of the future in Sustainable Smart Ports”, promoted by Ericsson, TIM, Fondazione ENI Enrico Mattei, Porto di Livorno, Consorzio nazionale interuniversitario delle comunicazioni (Cnit), Adsp Mar Tirreno Settentrionale aimed at reducing Co2 emissions, again through the use of the 5G technology.

Via: Act For Freedom

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25th June, Ireland.

“In the early hours of the 25th June 2020, ALF Ireland members entered the country estate of Castledillon which resides in County Armagh.
This estate is used as a duck-hunt excursion by the family who own the land. There is one area within the estate in which ducks are encouraged to ‘house’ themselves, so that they are in the right locations in the day time for people to shoot. 

The ALF Ireland activists took it upon themselves to relocate the thirty-five ducks that were in the vicinity at that point in time, but believe there are possibly more than 200 residing in the estate. These ducks were then moved to a private pre-agreed location in which they have their own lake, free from maniacs pointing guns at them. 

Two hunt huts were also gutted and dismantled on the grounds of the property. 
The Castledillon Estate have their own website in which people can book hunt excursions on their land – in season – in which we would like to see taken down or dismantled in the same way their physical attributes on the estate were dismantled.

The ALF Ireland activists will not cease their actions against the Castledillon Estate until all the ducks are relocated and the owners cease using animals to satisfy people’s blood lust. 

Until all are free, none are free. Tiochfaidh ár lá.”

Via: Unoffensive Anaimal

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