Writings for Outoasts

To e Oufeasts
of Socie

To you who are a mockery of the party - whether
you're present in it or not...

To the intellectual lepers alienated in institutions,
and to the pariah of conversations you self-excuse
yourself from with an unreturned wave...

To you who slip into your dreams with liberation on
your lips, and who long to be relieved from the agony
of regrets with the kind of redemption you find in the
renunciation of your condemner's religion...

To you- yes, you - the alienated ones of the world
who exist as an undomesticated Desire writhing
lawlessly in a maggot orgy of neglected needs:

Be outgoing when turning in-ward!
The Message: Know Thyself.

What's the purpose of living if one is living without a
Purpose?

Of what use is it to own a mind if it's not a mind of
your own?

Reflecting on these questions reveal enlightening
revelations that become apparent to Truth-seekers as
through a fresh pair of eyes that discover
contradictions in the society that has shaped us.

We've been brainwashed into believing that wrong is
right & that right is wrong. That it's ethical to submit
to demands that demoralize us.
We've been indoctrinated to have faith in others
instead of ourselves; conditioned to think that calling
ourselves wise is stupid and that to call ourselves
stupid is wise.

We've been maneuvered into accepting the notion
that to think for ourselves isn't as smart as havin
someone else doing the thinking for us. That it's in
our best interest to pledge allegiance to a government
that exploits us & to obediently bow to what we must
rebelliously rise against!

Truly, autonomous (self-governing) minds find
liberation from a tormented existence through a
relative degree of detachment; and, in walking
unfrequented paths in pursuit of the deeper truths,
discover our liberating ability to relieve ourselves
from self-hate by replacing it with the daily practice
of self-love.

No Love-hater or Hate-lover; no door-knocking
demoralizer; no warden or judge has jurisdiction in a
mind that's declared Autonomy from their reach,
where an abiding sense of serenity is discovered,
ironically in going out of one's mind rather than
being stuck inside it in the most insufferable ways.

Should they look diagonally at us for looking squarely
into the eye of what once oppressed us...

Whether or not they make the sign of the cross when
we pass them...

We can rest assured in the Freedom found in the
inapprehensible reaches of Self-Awareness; and what
can be more liberating to the confined of the world
than being outgoing when turning in-ward?
Di%osafi[e Outeasts

There is something momentarily relieving that comes in
the burn that sizzles in the concentrated, patient ripping
apart of the skin.

In the ignoble glide of the razor's edge as it quietly slits its
way across the belly-side of the unflexed wrist while it lay
across the cap of the knee.

With breath-heaving anticipation, this cool, slow, searing
burn is enough to make one gulp (and even gasp) with
ungalatable pleasure when licked - where, tormented
behind the door of an undelivered desire cower ones who
hold themselves with their very arms while rocking back &
forth in isolatory darkness.

Enough to draw one to tilt back their head in closed-eye
gratification as endorphins in dance to this ceremonial
spilling of blood in Bacchanalian bliss.

Overwhelming feelings of guilt and Poverty - temporarily
suspended.

The sense of not-belonging and of social rejection -
remedially released!

There's an alleviation which is even longer - living for the
terminally mar%inalized in the shadow of the day and
darkness of night; who suffer as a product of the
deplorable conditions which have razed society into such a
degree of depravity; a depravity the most deprived among
us crave deliverance from.

This alleviation is in the historic call to the oppressed &
impoverished communities torn by despair; and who hear
the unexpected "hiss" in the inhaling huff of anticipation.

It beckons to c\]/ou, who acche within your rebellion, whom
this social order has abandoned and discarded.

Disposable outcast, join the anarchist revolution!
What it means to be d_‘i)firmt

What it means to be different in a world where
you’re not seen as the same as everyone else? To
relate with the feeling of not fitting in; like a
beast in search of meaning in a field of flowers
and bloom, To feel closed in.. empty... like a
seashell inside.

To be the only quiet one in the class, and to
wonder, Why am I here?

To read the posthumous writings of truth-
seekers who distance themselves in the alleyway
of dee]il thought they mysteriously disappeared
through.

It’s relevant in giving serious thought to the
destruction of western civilization, all the while
knowing how high chances are that sharing
these thoughts to whoever listens to it to circle
their finger around their ear; especially if you
elaborate how every ghetto groomed in civilized
insanity will find redemption in the ranks of the
uncivilizably sane. It’s to intimately understand
the feeling of a moth lost in the most celebrated
season of butterflies, is to wonder if there’s a
place in this world to fit in, why you’re not like
everyone else, and to seek wisdom to alleviate
yourself from the loneliness in the parting of
ways.

But in partin% ways with others, we get closer to
findin%ourse f. To be different, to be unique. Not

i

being like the others means you're exceptional,
and remarkably rare.

It’s the moth that devotes itself to the nature of
light that’s fortunate to find something worthy
unto the sacrifice of its wings.

If being “civilized” is to mean anything, may it
be to situate yourself against the domestic
colonialism that’s been so savagely pitted against
you.

These are pages, beyond the veil of night, for
future generations who wander along the same
alleys in search for similar truths, where once
discovered, become yours to treasure.

As Pythagorus directed, declining from the
public ways, walk in unfrequented paths.

When your mouth is closed, no one can see inside
of your head.

The emptiness in the seashell contains the
soundness of the depths from which it was
drawn.

Everything on Earth lives in space.

Turning inward is the direction to finding peace.
The beauty of the flower can be found in the

development of the beast.

To You Who Touch These Wrifing.r

The impact of the underground zine is relatable to the
way that the flame of a single candle can light the wicks
of all that it touches.

They're made of souls which the System cements beyond
the walls of obscurity. For those who've been consumed
in the a‘bsence of Tight. They produce an incendiary
reaction!

The publishing logo of So. Chicago ABC - diagonally
stamped by another on the back of an Anarchist zine on
Venezuela from the El Libertario organization in Caracas
- closes a work on conscious-kindling views & Freedom
Fighters arrested who you most likely have never heard
nor seen nothing of from neither your tube or the web.

Autobiographies (ones not found in bookstores) like Lisa
Savage’s “Zero to Anarchist in 1.2 Seconds” which
documents her life as a survivor of rape, drug abuse &
her evolution as an Anarchist are explosively lit
underground classics!

These reveal intimate truths to the audience of one
confined in the recesses of systemic alienation.
They glow with the overstanding that one of the most
empowering things for people to know is to know that
they're not alone, and underground zines confirm that

ou're not alone when you resist so much so that they're

anned as threats to the government and its tactic of
Divide & Conquer, implemented strategically for
calculated control. The paradox, however, lies in the fact
that the cold repression against anti-authoritarian
thinkers makes the 'inflammatory nature' of Anarchist
writings all the more hard to extinguish. It also reveals
that, as literary carriers of the light of Resistance, the
zine is a vital element needed to intercontinentally
ignite a revolution against that which deprives us of
power.

In the dark places of life — where so many are beaten
down by enemies outside, as well as the enemy within
one's own mind—the zine can also illuminate parts of
the Self that the Self has been waiting to see. An
enlightening passage from the Each One Teach One
Interview Series #3) is sure to empower even the most
lisempowered engaging in quiet reflection.

In this moth-attracting writing, Anthony Rayson relates
how Talib Y. Rasheed made “a stron, IY explicated case
that self-analysis is the way to attain selfl ove, self-respect,
self-correcting behaviors, etc. Once we 'forgive' ourselves
and 'go from there,' our natural inclinations of solidarity,
mutual aid, freeskool education, direct action — our innate
basic Anarchist principles—take shape and guide our work.”

This is transformational teaching!

Field-organizer manuals like “Let's Organize the
'Hood”-"a zine put together by BAF firebrands who
share over a combined 100 years of experience in
Peoples' strufigles, imparts knowledge to those inclined
to igniting the revolution across the unlit streets of
amerika and are as resourceful as sulfur!

“Organizing is not just about identifying an issue and
mobilizing people around that alone; if instructs. It is about
building organizations that can wield collective power for
the people. We come to build a community base that can
make that happen.”

In conclusion: the amerikan government in violating its
own ist Amendment fiuarantee of Free Speech, is
breeding a decentralize underground of pyro-ziniacs
with unprecedented potential. It's an ear1y-21st century
“zine-scare,” and the U.S. government's clamping down
on them from being received lziy ’Frisoners across the
country. Out of sight Out of mind. To become extirpated
from memory's view.

But one only needs to gaze unflinchingly at aflame
resting on the wick of a candlestick for no more than a
minute, before the image of that flame inevitably begins
to appear behind the lids of the eyes when”they're
covered. It a?{?‘ears erect alit and unmoved in its stamina
ge|gardless of how heavy the hands are that try to repress
it!

1f %ou're ar:iything like me, then you've probably been
fighting an strug%ling all of your life, now is the time
for you to take that struggle to another level... Zines are
our’ real weapons, this is how we get powerful,
dangerous, this is how we cut through the ars, tear
down the walls, and defend ourselves from our enemies,
with the knowledge we obtain from these zines.

“Zines are like grenades, or bombs, because when you
read them your mind explodes, somethin{g goes ofi'
your brain,"and once that fire "has been it,"there's no
extinguishing it. It is through these zines that we get our
real revolutionary education.”

-Coyote

To you who feel consumed in unacknowledged holes:
Beain rebelliously amid the dusk of a despotic existence!

Possess a mind that attracts the moth!

To all considering stepping foot into the threshold of the
underground zine world, the light of Truth beckons you
to stand up, reach out and get lit!
Rem{mg Wétfe .Sguattmg

From my Chicago squat, few things kindle the curiosity of our
incendiary potential than underground zines, etched from
behind the barricades of intercontinental resistance!
Sometimes I keep a favorite in my jacket to read in an alley.
Sometimes I sleep with them besides my pillow, and I admit, it
helps me feel like I'm not alone.

In the Black ghetto, we see it all: the ins and outs, left and
right; eyes that lack an outlook, and the look-outs around the
way. An alcoholic getting his pocket picked on the train by
someone less privileged.

“Doors now opening.” Dinnnng Donnnng

The 4th floor curtain that closes the moment your intuition
fellsyou to look upyiard and to the righ... The hustlershiftng
his toothpick in his mouth with his tongue watching your
every move. The experience of alienation, like you don’t want
to live any more... The spell of hopelessness momentarily
broken by fingers snapping in a dice game.

Inever finished high school and pirated most of my education
from libraries, self-help books from used bookstores, and
Each One Teach One zines. The non-verbal communication
that becomes second-nature to many of us with nothing to

lose is really a reflection of the emptiness we embody: where
the newscast appears emotionally deaf while reporting a string
of shootings & murders over the weekend before moving onto
the weather. The flash of sirens turn everything blue and red
when it's dark. High grade weed wafting from a car window
helps people get by, and somewhere there’s a six year old who
can see through you.

Depending on whether or notyour energy’s good the black cat
under the alley dumpster you suddenly make eye-to-eye
contact with could be your walkie part way through the night.

The first few steps - you look back. It looks the other way. You
keep walking. You smile - noticing it’s not far behind, trotting
to keep up.

It takes the edge off.

From my South Side squat, where resistance is fundamental to
my survival, zines like “Zabalaza” and “Tokologo” - a
newsletter from the Tokologo Afrikan Anarchist Collective -
add perspective to the reality that I'm far from alone, neither
in the everyday struggle that comes with being black in the
ghetto, nor in the revolutionary ideals that I've adopted &
study from the edge of my mattress beside my piece.

From this side of the Atlantic, I reflect on dee]

rooted

affinities by candlelight with pan-African appreciation to
Mompe and Mtetwa. The legacy of segregation Black folk
endured here in amerika and the apartheid in South Africa are
not far removed from the gentrification and post-apartheid
capitalist governments we're simultaneously resisting
against!

Lekhetho Mtetwa, expressing in a 2014
issue of Tokologo that “The System of
Voting For Leaders is Killing Us” is
relevant to us struggling for survival in
the amerikan ghettos today. His rationale
that “we know ... that real majority rule
doesn’t exist,” and that “it is clear the
Constitution is used to blind us into
believing we have real democracy;” is as
| precise as Anarchist ancestor Lucy
Parson’s instruction to “never be deceived

that the rich will let you vote away their wealth”.

Our Struggle is global, Nowhere is this shown better than in zines
- our intercontinental and intercommunal underground press.

As recently as 2008, Pitso Mompe analyzed in his call to “Stop
Evictions, Stop the State, Defend the Working Class and Poor” the
findings from the International Alliance of Inhabitants, which
reported that “between 30 and 50 million people in 70 countries
worldwide live(d) under constant threat of being forcibly evicted.”

Mtetwa wrote that “we need to bear in mind that our brothers
and sisters fought the previous apartheid government due to its
brutality towards our people. And even today we are still fighting
the government, and 'in the same way they fought the previous
one.”

W.E.B. DeBois wrote of reading’s power of giving “leisure for
reflection and self-examination”, it's legacy of liberating youth
with “dawning self-consciousness, self-realization, and self-
respect”; and in this intimate encounter - in this process of
self-discovery, consider their mission, and that “if living
doesn’t give value, wisdom, and meaning to life, then there is no
Sense of iving at all”

T. W. Thibedi - a South African militant,
virtually unknown outside the Continent & a
contemporary of DuBois, is noted in
Zabalaza’s section “Black Stars of Anarchism”
as writing to the “Workers of the Bantu races”:
“(T)he sun has arisen: the day is breaking, for a
long time you were asleep”.

Around the world, we’re rising with the eye-opening reminder
that the gains of the capitalist class makes at the expense of the
dispossessed are accumulated in the absence of our autonomy.

In the words of Bongani Maponyane: “We want aworld based on
freedom, liberation, anti-authoritarianism and anti-statism. A
world free from all forms of domination; capitalism and the state.”
(A Response to Study Materifffs Sent from True Leap Press)
James Yaki Sayles reflected on how “revolutionary thinking
begins with a series of illuminations. It is a result of both long
grepamtion and a profoundly new - a profoundly original

eginning. Without a long preparation, no profound change can

take place But every profound change i at the same time a sharp
break with the past.”

Who better can relate to a need for a break than the
dispossessed, whose sense of powerlessness is due to the
course of their lives being in the hands of those that exploit
them; who react when their buttons are pushed, who have
nothing to lose; who'd think of more reasons to die than to
live for; who'd rather say ‘Good-Nite’ to this world than
waking instead inside it.

“What would it matter anyway, if I left the world?
Who'd even care to think of it tomorrow if I leave it tonight?
Idon’t want to ache inside it anymore”

These are the feelings of the regressed, who look faithlessly
to thei future after a lifetime of doors being slammed in their
faces!

In the opening of radical books, they read in private the
teachings of marginalized intellectuals cast in their mold..
They hold a memorial in the hearts for the martyrs... for
Malcolm, for Lolita, for Tortuguita, They pour libations for
Lumumba. In their Solitary study, they find sanctuary: some
develop step by step from a city staircase; others, on their
lunch break in the cafeteria corner. It fills them with the
sense of self when traveling by train; from solitary
confinement, with _conscientious  consideration by
candlelight in the abandoned building they squat.

Suddenly, with a semiautomatic beside an underground zine,
they don’t feel so alone anymore, when they read in Lorenzo’
“Although we recognize the importance of paramilitary violence
and even guerilla attacks, we do not depend on war fo achieve
liberation alone; for our struggle cannot be won by force alone.”
And' that, “hé people must be armed beforchand with
understanding and agreement of our objectives, as well as trust
and love of the revolution.”

They know Fanon is speaking for them when they read “these
vagrants, these second class citizens... these children who seem
not to belong to anyone, the hopeless cases, all those who
fluctuate between madness and suicide”. It touches them. It
‘touches a part no public school teacher has been able to reach.
A part of themselves no government-paid guidance
counselor could ever grasp. In this intimate moment of
clarity, they become illuminated in the awareness that their
pencils were moved to kindle the fire in the consciousness of
the miseducated and lost.

“These jobless, these species of subhumans,” Fanon referred to,
“feel the flame of affinity being fanned in the innermost parts of
their being. They redeem themselves in their own eyes and before
history.” They're awakened by the epiphany that “Each
generation must, out of relative obscurity, discover its mission,
and fulfil it o betray it.”
In our study session, we shifted «Wretched” diagonally
between us, as X guided his reading finger and paused at the
word ‘proletariat. ‘What does that mean?” ‘It means broken
worker. The working class, whether we have a job or not. It's
referring to us, the part of society who makes our living
working ourselves to death and are lashed to the dollar
throughiout the world, We contined: “The lumpenprofetariat
constitutes a serious threat to the security of the town, and
signifies the irreversible rot and the gangrene eating info the
hearts of colonial domination. So the pimps, the hooligans, the
unemployed, and the petty criminals, when approached, give the
liberation struggle all they have got, devoting themselves to the
cause like valiant workers.”

We followed where Fanon was coming from when he spelled
out how “Whereas the colonist or the police officer can beat the
colonized subject day in and day out, insult him and shove him to
his knees: it’s not uncommon to see the colonized subject draw his
knife at the slightest hostile or aggressive look from another
colonized subject.” To progress, the ghetto streets and
lockdown units must reflect o how “the oppressor, who never
misses an opportunity to let the blacks tear at each other’s
throats, is only too willing to exploit those characteristic flaws of
the lumpenproletariat’s ignorance and lack of political
consciousness”. Comprehending this puts us at a tactical
advantage in achieving our aims.

The reason we rise when we feel the system’s knee on our
neck is because “Deep down the colonized subject acknowledges
no authority. He is dominated but not domesticated. He is made
to feel inferior but is by no means convinced of his inferiority.”

We don’t study like this for certificates, we study for our
survival. To build a new psychology in the shell of the old. To
arm ourselves with knowledge before institutions attempt to
ideologically disarm us by taking our books. We’re drawn to
develop our character - fo experience the presence of mind
that comes with a genuine sense of understanding. In the

rocess of putting revolutionary ideals into practice, we see
It's nature itself that rewards us around the world, who
radically develop in the light of the teachings, who transform
when with patient consideration, reflects on the relevance of
our existence.
Maria Nikiforova

Zines are more than thoughts from the left, and ways to
connect; they’re also Trepositories of culture ~and
revolution resistance from our sector, the class of the
have-nots.

One of my favorite underground zines is on the life of
Maria Nikiforova a.k.a. Marusya. She was an anarchist
from the Ukraine who was virtually expunged from the
Soviet histories during the time of the Russian Revolution
in 1917. Born in poverty, she left home at 16: she emerged
a terrorist in defense ofthe[})eople and spent most of the
years of her life underground.

Born in 1885 in Alexandrovsk, a city experiencing rapid
industrial growth at the time with a large and militant
working-class  population. She made ends meet by
babfit ing, working as a sales clerk, and then from
washing bottles at a vodka distillery at the turn of the 19th
century.

She began doing factory work, and it was around this time
she joined a local “group of anarchist-communist
revolutionaries who actively advanced the “philosophy of
class srruggle, an end to capitalism, and all forms of
oppression”, as brother Lorenzo Kom’boa Ervin aptly
defines it. Based largely on the theories of Russian
anarchist Peter Kropotkin, anarchist communism
advocates for community and worker councils being i

control of the means of production and distribution
instead of the private owners who profit off the sweat of
working-class labor. It’s not to be confused with
communism based on state ownership of the economy,
control of production and distribution, or on parfy
dictatorship. It has no support or connection with Lenin or
Stalin or Trotsky. Essentially speaking, it’s a revolutionary
tendency where communities benefit fully from the
working-class production instead of bosses or any other
exploiter.

While the ideas of anarcho-communisn developed in the
1870s Russia, it began spreading and reaching the Ukraine
in 1903, becoming so dynamic a force that there were as
many as 90 anarcho-communist groups organized there
between 1905 and 1907. During this time in 1906, around
the world in Philadelphia Pennsylvania, a list of principles
were being signed for a new Jewish-Anarchist Faci)er Broyt
Un Frayheyt (“Bread and Freedom”), which included:

1. Immediately awaken the dedgraded and depressed to

struggle against all that degrades and oppresses

humanity;

2. Encourage and develop the anarchist and revolutionary

movement among all people and nations;

3. Educate and lighten the labor movement everywhere

especially in America;

4. Maintain and further develop the militancy and fighting

spirit in which our young comrades brought from cold
ussia and their contempt for the dismissive indifference
of the bourgeois and the slavish patience of the workers.

The members of the anarchy-communists in Ukraine

being even stronger and more organized than in Russia

F[rovndes a glimpse in just how far advanced Maria
ikiforova aka Marusya was in the cause.

Whereas political tyrants were targets of earlier Russian
terrorists, Maria belonged to a group that engaged in
“motiveless terror”, which advocated the necessities of
attacking agents of economic oppression based solely on
the class position they occupy.

The pent-up frustrations of the Russian empire’s lower
classes subjected to an existence run by a monarch who is
an honorary member of the Union of the Russian People,
an organization roughly equivalent to the Ku Klux Klan,
permeated the atmosphere.

After a series of bombing attacks, including on an
agricultural plant that killed a chief cashier and %uard she
was arrested when the bomb she tried to blow herself ug
with to avoid capture failed to explode. She was sentence
to death, but then she was underage; not yet 21. She was
sentenced to 20 years of hard labor Siberia after her
transfer from the Peter and Paul Fortress.

Not long after she escaped, reachin%‘as far as Japan,
finding refuge by anarchists in New York and Chicago, she
ublished articles under various aliases in the Russian
language press.

Around 1912, she settled in Paris, after being wounded in
an anarchist bank robbery in Barcelona, being treated
clandestinely in a clinic in France. She liked painting and
sculpture, and attended school for art; met other artists
and poets, hung out at cafes upon her arrival in France in
1913. She married Witold Brzostek, a Polish anarchist,
before rear riving in Russia in 1917 where she threw herself
into the Revolution in Petrograd. There, Marusya went to
the famous Kronstadt Rebellion giving spéeches on
Anchor Square with crowds numbering between 8,000 and
0,000 sailors. The provisional government nearin;

collapse was due partly with thousands of Kronsta
sailors to unite with the fighters in Petrograd. And when
the iovemment began hunting them down, hunting down
the Bolsheviks and anarchists, she made her way back to
Alexandrovsk in July 1917, eigf’lt years after her escape as
an outlaw.

Chudnov, a former Makhnovist, physically described
Marusya as “32-35, medium height, with an emaciated,
prematurely-aged face in which there was something of a
eunuch or hermaphrodite. Her hair was cropped short in a
circle.” After meeting her in 1919, Kiselev, the Bolshevik
agitator, described Marisa as “around 30 years old. Thin
with an emaciated face, she produced the impression of an
old maid type. Narrow nose. Sunken cheeks. She wore a

blouse and skirt and a small revolver hung from her belt”

Malcolm Archibold wrote that “generally ghysical
descriptions fall into two camps; one emphasizing
attractiveness, the other repulsiveness”.

Marusga was well loved. As a militant anarchist organizer,
she robbed from the rich, gave to the poor, and cared for
her class. Once, after being traded from prison for a Soviet
chairman who was Ki naiped by worker delegates,
Marusya was carried over the head of her compas. She
showed the legendary Mr. Makhno around to the workers
group, and escaped death on several occasions.

Her final trial was held September 16, 1919, in what
represented a field court marshal, where she defiantly
swore at the court after being sentenced; breaking down
only V\{]hEn saying goodbye to her husband before they
were shot.

Marusya gave impassioned speeches calling for workers to
struggle against the government, and for a free society.
She made it clear on several occasions that the anarchists
are not promoting anything to anyone. The anarchists
only want people to be conscious of their owns situation,
and to seize freedom for themselves.

It was with with a revolutionary spirit that repeated: “the
workers and peasants must as quickly as possible seize
everything that was created by them over many centuries
and use it for their own interest” that led to the overthrow
of the government in the Ukrainian anarchist revolution.

As Malcolm Archibald captures inside of this sensational
underground zine, at a 1313 Russian anarch-communist
conference in London, where Maria Nikiforova signed in
as Marusya, one of the main concerns was the lack of
anarchist education and agitational tracks.

It’s estimated that 700,000 people commit suicide every
year. Imagine if these oppressed hundreds of thousands
discovered they’re able to find redemption in the
revolution against depression.  myself understand what it
feels like, with many others, becoming radicalized with
exposure to revolutionary knowledge, who find it worthier
what brief moment we have in this world to help liberate
those who unnecessarily suffer under our collective
oppressions.

How could theiblame us? How could they blame us after a
life of so much oppression and being our people suffer?

Who could blame us for resolving, with a %u p of sincerity
in our throats, to devoting our lives to uplifting the people
and be willing to lay down our lives for the oppressed?

FES -2 g SRt
e Mind, Technology, and their
Imf[imfions in the Revolution

[The nature of warfare & conquest s psychological as well
as social, and there's more than what threatens the
expansion of our consciousness that's at stake.

[

The neocolonial psychoses destroying the minds of so
many suffering i the strets is a politcal symptom that
can be cured, and must be, for our mental & social
survival.]

The cemeteries of neocolonial civilization are alive with their
contemporary cadavers, and it's lcreepy': (smartphones
that finish your sentences for you; the inability to determine
whether the telemarketer on the other end of the phone is a
human or a "computer")...

We don't need self-driven vehicles to direct our movements
anymore than we need Artificial Intelligence to correct our
messages when we text in Ebonics; and those who've fallen
prey to feeling worthless in a system that's based on the value
of profits instead of the profit of values find reason enough to
become disillusioned from its predatory society.

While modern technology's had a hand in surgeries & other
scientific advances day after day, its foot hold on social
control and military operations descends deeper into
decadence by the hour.
Our autonomy as Human Beings face being compromised by
government-sanctioned synthetic psychology, systemically
engineered.

Programming: is a precondition for parole, How for a
country has "advanced" is measured by the yardstick of "1st
World™s rulers, in search of two more feet to progress. And it
takes stepping back to see just how much society's been
geared to march in intellectual lock-step for those who
control it.

Christian Anarchist, Jaques Ellul observed the way that "social
and intellectual movements of the 2oth century..have been
successful in pulling the teeth of aggressive instincts and in
integrating them into the technical society.” 1t was natural
genius that invented Artificial Intelligence. It's stronghold on
society's operations jeopardizes the ingenuity of our niature &
is used as a tactical instrument of technological warfare.

It's no coincidence that the Global Positioning System -
initially used as a military system - can be found in phones,
laptops, cars, on the ankles of migrants & millions of parolees
throughout 'the country; and technically speaking, it's
getting creepier by the moment!

A Carnegie Mellon analysis proved that in the beginning of
the Covid pandemic, 82% percent of the 200 million Tweets
advocating for “reopening America" were bots, in what
became “the worst public health crisis in a century.” It was
dubbed a “targeted propaganda machine,” by Suleyman and
Bhaskar.

In an advance copy of "The Coming Wave: Technology,
Power, And the 21st Century's Greatest Dilemma," Mustafa
Suleyman, co-founder of DEEPMIND and INFLECTION AI,
asks us to "imagine a world where robots with the dexterit
of human beings that can be 'programmed' in plain Englis!
are available at the price of a microwave." Autonomous
vehicles are able to_drive themselves with little to no
assistance from the driver.

He asks us to consider how '"military and paramilitary
planners react when no humans be seen in combat."

This tactic is already being implemented.
For example, the human-authorized assassination of Iran's
leading _ scientist, Mohsen Fakhrizadeh, in 2020 was
successfully carried out by a computerized sharp-shooting
roboric’ weapon, inconspicuously. mounted on-a pick-up
truck.

Adjusting its aim, the Iran Revolutionary Guards who failed
to protect him seeing no human in sight, were perplexed until
the truck exploded, from which the only thing they found
remaining inside was a gun.

Autonomous systems are able to "self-replicate," & "self-
improve."

In his chapter, "Four Features Of the Coming Wave",
Suleyman further emphasizes their ability to “interact with
their surroundings and take actions without the immediate
approval of humans.”

Vocal _and voice recognition - two forms of artificial
surveillance developed in China - advances for scene
understanding, rapidly mass tracking & bio-data.

In more ways than one, our autonomy as individuals and
what freedom we have is threatened and undermined with
the weaponization of government-sanctioned automated
technology.

Concerning the targeted genocide of Natives for continental
conquest, Patrick Wolfe - respected theorist of settler
colonialism - examined what he called the “logic of
elimination.” He used this phrase to describe “settler
colgniaism as an inclusive land-centered project that mobilizes
g diverse assemblage of agendas with a prograi of destroi
Native nations in order that they may be replaced” Rowlai
Robinson reflected in  "Fascism and  Anti-Fasciom: A
Decolonial Perspective."

When looked at closely, this also relates to the targeted
destruction & conquest of the autonomous mind.

"(S)ettler invasion," Wolfe examined, "typically combines a
shifting balance of official and unofficial strategies, initially to
seize native_territory [like the mind] and subsequently to
consolidate its expropriation. Rather than something separate
from_or running counter to the colonial state, the irregular
activities of the Jrontier rabble constitute is principal means of
expansion[liké a monopoly on the use of our minds."
(Emphasis mines.)

"States do not always have to kill; its citizens can do that for
them,” wrote Audra Simpson.

We see this truth sensationalized in gangland; in the eyes of
the addict; in these patriotically programmed to salute &
serve a_government that exploits them: Society's been
substantially, psychologically colonized.

We're confronted with the threat of what can be referred to as
“intellectually indigenous elimination”: a circumstance where
cognitive autonomy is targeted and replaced with the
agendas of an exploitive system that programmatically
manipulates it.

AI's ability to self-replicate & autonomously self-improve
are already raising concerns of containment problems
beyond anything else we've encountered; Suleyman
expresses in “The Coming Wave.” He warns that “Humans
dominate our environment because of our intelligence. A more
intelligent entity could, it follows, dominate us.”

Mind-Reclamation is essential.

In addition, many Anarchists are brilliant scientists. The
formation of conscientious Affinity Groups and Collectives
functioning clandestinely in the field of Dual Power on
technological  operations can circumvent  capitalistic
catastrophe. Revolutionary reliance in gathering data (by
canvassing, etc) to = counter _technological mis/
disinformation has the insurrectionary potential to
simultaneously operate as a creative tech counter-culture,
strategically used against capitalism.

Kultural integrity & the free development of our character
requires a de-colonization of consciousness; and in the
words of Robert Allen, "(T)he revolutionary spirit of the people
is more effective than the enemy's technology...()t's a principle
which is fundamental to guerrilla struggles everywhere.”
Runm'n‘g Down CThe W[[s

‘Thanks everyone for coming out!

Twant you all to take a moment to picture a dream that you have, a
goal that you can see in your mind.

It could be free healthcare, free housing for the folks sleeping
under a viaduct.

Maybe you can hear yourself effectively speak without fear, or
society’s prisons within as well as without, become obsolete.

Now think of the barrier standing between you and that dream. It
could be a barrier of submitting to authority with blind obedience
all of your life. It could be a wall of fear.

Imagine how satisfying the crunch of those walls turned into
rubble would feel under your shoes as you run them down.

You're a gift. To rid yourself and the world from oppression is
priceless: let nothing stop you from breaking whatever barriers
stand in the way.

From your anarchist compaz confined at Jacksonville Correctional
Center, to you, and the abolitionists around the world tonight
Unite, Incite, and Run Down the Walls!

e
“Twenty-volume folios will never = -
make arevolution. It’s the little -

—’ ocket pamphlets that are to be "
? feared.H P