VIOLENT RESISTANCE,
SELF-DEFENSE,

& INSURRECTIONAL STRUGGLE
AGAINST GENDER
NOTE:

Much of the content in this zine may be triggering.

UNTORELLI PRE

UNTORELLI@RISEUP.NET  UNTORELLIPRI

TABLE OF CONTENTS

INTRODUCTION
THEORY

5 Anarcha-Feminists Take to the Streets

8 Safety is an lllusion

14 Notes on Survivor Autonomy and Violence
19 Dysphoria Means Total Destroy

22 An Insurrectional Practice Against Gender

PRACTICE

26 i. communiqué

28 We'll Show You Crazy Bitches 1

29 We'll Show You Crazy Bitches II

30 A Modest Proposal from Some Crazy Bitches
31 Gang of Queers Beat Down Nazi

31 Bee Boxes Sabotaged

32 The Rejection of the Identity of Victimization
Through Cracking a Nazfs Skull

33 Catholic Church Attacked

34 My Preferred Gender Pronoun is Negation
36 Banner Dropped, Cop Cars Attacked in
Vengeance for Shelley Hilliard

37 From Tea Lights to Torches: Delinquent
Alternatives to Transgender Day of Remembrance
and the Trans Attacks to Come

40 Anti-gay Church Smashed in Memory of Mark
Aguhar and Paige Clay

41 Cece McDonald Brigade Attacks

43 Queer Attack Squadron Molotovs Bank in
Solidarity with CeCe McDonald

FURTHER READING
INTRODUCTION

here s aviolence that dominates. Itis gay bashing. Itis rape. Itis the
clear-cut and the vivisection lab. It is the bank and the local coffee
shop. Iis the patrol car and the prison. It s your job, your late rent,
your rotting tecth, your wounds that won't heal. I s the silence that
maingains all of the above.

There is a violence that liberates. Itis the murdered homophobe. I is
the knee-capped rapist. Itis the arson and the mink liberation. Itis the smashed
window and the expropriated food. It is the cop on fire and the riot behind
bars. It s work avoidance, squatting, criminal friendship, and the total refusal
of compromise. It the chaos that can never be stopped.

The maintanance of this world depends on the interalization of the
former, and the total suppression of the lacter. This suppression comes in
many obvious forms: arrests, raids, grand jurics, informants, snitches, CCTV,
cut wages, firing, conspiracy charges, solitary confinement, eviction. But the
suppression of revolutionary violence requires much more than jails and police,
it requires an idcological veil to mask the very existence of that violence.

How many times must dead martyrs be pulled from their graves and
paraded before our eyes? How many new phrases can the lefist flth develop.
i their attempts to convince us that this-or-that group is inherently peacefl,
loving, passive? How many times must our experiences, our very lives, be used
0 silence revolt, o jusify police action, to prove that violence is “privileged”
and *fucked up?”

Lam never peaceful. The worlddoes violence o me, and 1 desire notbing
but violence toward the world. Anyone who attempts 1o keep mi from my lust for
blood and fre will burn with the world they cling so desperately to

Along these lines, we have attempeed to compile a slection of articles
on revolutionary violence against gender and those who maingin its control
and management in our daily lives. When we began putting this together, our
focus was solely on the theory and communiques that surfaced in 2010, positing
an insurrectional practice against rapists and abusers that, recognizing the
overwhelming falure of accountability processes, offered attack as an option
for survivors. Much of this original purpose remains, as many of the picces
herein are theoretical critiques of accountabilicy and “commaunity” as well as
report-backs on violence against rapists. We have also chosen to include some
more recent preliminary texts on the possibiliy of queer attack on gender. We
chose texts that attempt to confront gendering violence in ways that reject the
ideology of vietimization (passive mourning, non-violent defensive reaction
to perpetual attack, victimhood as purity), as well as the state/community”
solutions (hate crime legislation, political change, accountabilicy processes that
replicate penal procedure and speak endlessly of ustice).

Each week we sce more attacks on capital, on the state, on patriarchy
in solidarity with those murdered or imprisoned for heresy against gender. We
have included some of the more recent accounts of these attacks, as well as some
violent queer attacks from the past we found particularly exciting. When crews
form and fuck up a rapist, when comrades decide to atrack when queers are
jailed or murdered, when friends share in the passionate intimacy of struggle,
lines of flight ousside of identity policics, pacifism, and reform are developed
and claborated upon.

We hope this publication can contribute in some way to a gender strike:
that will buen this world to the ground.

Unil the lat rapist is hung with the guts of the last frat boy,
Uncorell Press
Anarcha-
Feminists
Take to the
Streets

THEORY

A movement teacbes les by words than by the power it
exercises which, clearing away the debris of appeanances,
sells it like it is.- Selma James, 1973

his is only a beginning. We come together

today as anarcha-feminists excited because of

this new beginning. Anarcha-feminism has

barely been flushed out, put into action, or
recognized as a politic by even oursclves. And many of
us have never known of each other’s existence, therefore
never knowing what we are capable of. We find it fitting
to meet in the streets, where strong social bonds arc
ercated and great tumns in history unfold. Make friends
and comrades this May Day and expect great things to

‘There's 2 new anarchism on the tips of all of our
tongues. But there is alsoa legacy of radical and powerful
‘movements that we may find enlighteningif we are aware
enough to not get caught in the trappings that brought
them to an end. In order to determine what we wish to be
we must see where we began.

The New Lefi movements pushed us forward
ligh yearsin their declarations that struggle s to be found
on many, many more fronts than class alone. Movements
that we are the most proud of in our left histories ~
Black Power, Queer Liberation, Women's Liberation,
ete. - were quite literally crafting a furure reality that
Iooked very promising. As these movements crumbled
or weakened we can see how aspects of these struggles
that lacked a critique of authoritarian (and especially
State) power fell into the arms of liberalism. Liberalism
assumes and maingains the delusion that a government or
any kind of higher power is necessary and responsible for
looking afcer us, to ensure that all is peaccful and equal.
We are kept in a stae of perpetual childhood, where all
of our daily actions and disputes are subject to judgment by the guiding hand of
authoritarian father figures from God to government, governor, mayor, banker,
husband, to daddy dearest.

And so identity politics entered the scene, stage Left. Post-colonial,
feminist, and especially queer poli
distince from normative society became a sad shadow of its formal self s they.
becamea politic about recognition within socicty, which made these movements
dependent on the structures responsible for their unique ribulations.
‘Some of our comrades have suggested we throw out identity politics ll cogether:
And this fecls like a tempting idea. We are tired of the trend of tokenization.
Every policical event we attend someone is tokenizing their sclf, their mom, or
some abstract group of people. Sometimes this happens even in the name of
“not tokenizing!" We sce this as a depressing actemp to establish legitimacy as
avictim (as if that s 2 cool thing to be!)

Wihin this context the activist’s job has become that of making
diagnosis after diagnosis of who is and is not oppressed. Each individual carries
with them all sorts of unique atrocities that have been imposed on their bodics
and psyches as well as horrors they've done to others. I¢s dishonest to sum up
ourlived expericnces as tha of a “woman;" an “immigrant” a “gender queer” o
even a combination of any number of recognizable marginal identitics.

Buc chis isn't cven the bigger problem. Identity politic-obsessed
activism looks to make us feel safe within systems that are not designed to be
safe or frecing and does not take action to dismantle the system completely. The
Left has builtan army of Gandhis. Gandhi, mind you,so loved and romancicized
the oppressed of his country that he could not bring himself to endorse a social
order which might end the existence of their oppression. Even though he was
seen as very radical ac the time, he proved to be a liberal at heart. Ending caste
discrimination is quite different from abolishing.a caste system completely. We.
must make the decision whether it is more in our interests to demand cqual
sights or to fight for a future (or maybe a present) where demanding anything
from anyonc other than ourselves s senseless

There s nothing powerful in being valorized, recognized, and
romanticized as victims. Who cares if men know that some huge stacistic of us
is raped by them? Does that stop rape? Who cares if everyone remembers to get
your preferred pronoun right? Does that help you when you're in custody and
the cops are discussing what's becween your legs so they can determine which
cell block you “belong” in? And who cares if your neighbor is so outraged by
your boyfriend’s violent outbursts that she calls the police? You do, because you

s that once fought for autonomous power
are the one with a police gun in your face and you are the one later bailing out
your boyfriend despite the fact tha the Ist of the month s quickly approaching,
That which establishes our horrible positions in society will never abolish those.
positions. And we want out. We no longer want to be vietims, but we know that
we can not count on the State, men, white people, straight people, the cops -
whoever it is for you - o do this for us.

Tronically, despite our critiques - and sometimes hatred - of denticy
policics,we find oursclves coming together around a (somewhat loose)
identicy: We are some people who no longer wan to be victims of gender
tyranny and misogyny. Within chis grouping we are hoping to circumvent, to
a certain extent, our gender and what that means for us when we are living our
lives in this Man's World so we might gain some insight as to what it might
look like to not have gender dynamics influence every interaction. We come
together to fight for a reality where identities such as “man” “woman; and
“trans” are logical impossibiliies. We know that together we can tend to our
misgivings that these desires are irrational and get down to business.

We will not,in fact, be throwing out identity policicsall cogether. If
nothing else because we refuse to et liberals and non-profics have our radical
policies. Butalso because we do find it uscful to identify and analyze our
miserable conditions in order to have a point of a departure, in order to know
very clearly what we do not wan to be.

We do not want a feminism that looks like a social worker behind a desk with
concerned eycbrows. We want a feminism that stays up late a the kitchen
able convincing us that we deserve better. We do not wane a feminism that
will put us up in a run down state shelter for a short while until we're *back on
our feet” We want a feminism that will break back into our house we were just
Kicked out of and tell the land lord he'll have hel to pay from a mob of angry
bitches i he attempts eviction again.

And when one of usis raped and murdered for our gender we
definitely do not want more empty call for “justice” and quiet candle-lic
vigils. We want a feminism that acts from a much wider range of emotion
and expectation. We want a visible expression of exasperation, anger, and
frustration tha makes obvious that we are finished with these routines: the
routines of violence against women and queer people, the routines of quietly
shaking our heads at these tragedies, the routines of asking for change. We
want a feminism that is not afraid to try new things, that is dynamic enough to
know that at times healing comes in the form of vengeance and change comes
in the form of destroying what destroys you.

This MayDay anarcha-feminism may just look like a riotous strect
party with a contingent that is strikingly dudeless, but that rumbling you hear
is what les right beneath the surface. Great ruptures and new worlds are in
store, but we can not be passive spectators in creating our nevw selves. Kill the
liberal in your head. There are no excuses now for not exchanging numbers,
saying hello on the street and building relationships where we plan, scheme,
and push cach other out of vietim-hood by being the toughest comrades
possible in our common struggles and, perhaps more importandly, in our
uncommon struggles

We're in this together.

Safety is was asked by a dear friend to write this picce about
N accountabilicy within radical communities - offer
anIllusion: | (omeinsightinlightofthe years we've spent ighting
Reflections against rape culture, Excepe 1 don't believe in
accountabilicy anymore.Ie should be noted that my anger
on and hopelessness about the current model s proportional
Bccount-  tohowinvested I'vebeen n the past. Accountabilicy fecls
e like a biter ex lover to me and [ don't have any of thos.
ability che past 10 years I really tried o make the ermmh.y
work but you know what?

“There is no such thing as accountabilicy within
radical communitis because there is no such thing as
community - not when it comes to sexual assault and
abuse. Take an honest survey sometime and you wil find
thacwe dontagree. Thereis no consensus. Community in
this context s a mythical, frequently invoked and much
misused term. I don't wan to be invested in it anymore

Iehink ics time to abandon these false linguistic
games we play and go back to the old model. I miss the
days when it was considered reasonable o simply kick
the living shit out of people and put them on the nexe
train out of town - at least thar exchange was clear and
hones. I have spent too much dime with both survivors
and perpetrators drowning in a deluge of words that
didn't lead to healing or even fcking catharsis

Tam sick of the linguage of accountabilicy being
used to ereate mutually exclusive categories of “fucked up” and “wronged 1 find
the language of *survivor” and “perp” offensive because it does not lay bare all
the ways in which abuse is a dynamic becween parties. (Though I will use those
terms here because it the common tender we have.)

‘Anarchists are not immune to dynamics of abuse - that much we can all
agree on - but I have come to realize more and more that we canno kecp cach
other safe. Teaching models of mutual working consent is 2 good start, but it
will never be enough: socialization of gender, monogamy - the lies of exclusi
and the appeal of “love” as propriety are too strong. People seck out these levels
of intensicy when the love affai is new; when that obsessive intimacy fecls good
and then don't know how to negotiate soured affection.

That's the thing about patriarchy: ics fucking pervasive: and that’s the
thingabout being an anarchist o trying to live free, ierce, and without apology
none of it keeps you safe from violence. There is no space we can create in a
world as damaged as the one we live in which is absent from violence. That we
even think it is possible says more about our privilege than anything else. Our
‘only autonomy lies in how we negotiate and use power and violence ourselves.

T really want to emphasize: there is no such thing as safe space under
patriarchy or capitalism in light of all the sexist, hetero-normative,racist, classist
(etc) domination that we live under. The more we try and pretend safery can
exist at a community level, the more disappointed and betrayed our friends and
lovers will be when they experience violence and do not get supported. Right
now we've been talking a good game but the resules are not adding up.

There are a lot of problems with the current model: the very
different experiences of sexual assault and relacionship abuse get lumped
together. Accountability processes encourage  triangulation instead  of
direct communication, and because conflict is not pushed, most honest
communication is avoided. Dircct confrontation is good! Avoiding it doesn'c
allow for new understandings, cathartic rlease, or the eventual forgiveness that
person-to-person exchanges can lead to.

We have sec up a model where all parties are encouraged to simply
negoriate how they never have o sce each other again or share space. Some
impossible demands/promises are meted out and in the name of confidentiality,
lines are drawn in the sand on the basis of generaliies. Deal with your shit but
you can't talk abou the specifics of what went down and you can't alk o cach
other. The current model actually creates more silence: only a specialized few.
are offered information about what happened but everyone i seill expected to
pass judgment, There islccle transparency in these processes.

In an understandable attempt to not trigger or cause more pain we talk
ourselves in increasingly abstracted circles while amoment or dynamic between
two people gets crystallized and doesn' change or progress. “Perps” become
the sum toral of their worst moments. “Survivors” craft an identicy around
experiences of violence that frequently keeps them stuck in that emotional
moment. The carcful nonviolent communication of accountabilicy doesn't lead
0 healing. I've seen these processes divide a ot of scenes but [ haven'tseen them
help people get support,retake power, or feelsafe again.

Rape breaks you: the loss of bodily control, how those fecling of
impotence revisit you, how it obs you of any illusion of safecy or sanity. We need
models that help people take power back and we need to call the recribution,
control, and banishing of the current model for what it i: revenge. Revenge
is OK but lets not pretend s not about power! If shaming and recaliatory
violence is what we have to work with then lec’ be real about it. Let’s chose.
those tools f we can honestly say that is what we want to do. In the midst of this
war we need to get better at being in conflct.

Abuse and rape are incvitable consequences of the sick society we are
forced to live under. We need to eviscerate and destroy it, but in the meantime,
we can't hide from ic or the ways it affects our most personal relationships. I
know in my own life an important process in my struggle for liberation was
making my peace with the worst consequences of my personal assault on
patriarchy. Dealing with being raped was an important part of understanding
what it meant to choose to be at war with this society.

Rape has always been used as this tool of control - proffered up as a
threat of what would happen if I, in my queerness and gendered ambiguity,
continued o live, work, dress, travel, love or resist the way that I chose to. Those.
warnings held no water for me; in my heart I knew it was only a matcer of time
no matter what kind oflfe I chose o live because my socially prescribed gender
put e at constan risk for violation. I was raped at work and it took me a while.
o really name that assault as rape. After it happened mostly what I felc - once
the pain, rage and anger subsided - was relief. Relicf that it had finally happene.
Thad been waiting my whole life for it to happen, had had a few close calls and
finally I knew what it felc like and I knew I could get through ic.

T nceded that bad trick. I needed a concrete reason for the hunted
feclings that stemmed from my friend! rape, murder, and mutilation a few years
back. Inceded to have someone hurt me and realize I had both the desire to kill
them and the personal control to keep myself from doing ic. I needed to reach
out for supporc and be disappointed. Because that’s how it goes down: ask the

10
survivors you know most people don't come out of it fecling supported. We've
raised expectations but the real lfe experience s il hit.

Twas traveling abroad when it happened. The only person I told called
the police against my wishes. They scarched the “crime” scene without my
consent and took DNA evidence because I didn'c dispose of it. Knowing I had
allowed myself in a moment of vulnerability o be pressured and cocreed into
participating in the police process against my policical will made me feel even
worse than being violated had. I left town shordy thereafter so I didn't have o
continue to be pressured by my *friend” into cooperating with the police any
more than I already had. The only way I felt any semi-balance of contol during
that period was by taking recribution against my rapist into my own hands.

I realized that Ialso could wield threats, anger and implicd violence as
aweapon. After my first experience of “support” I chose to do that alone. I could
think of no one in that moment to ask for help but it was OK because I realized
I could do it myself. In most other places I chink I could have asked some of
my friends to help me. The culture of nonviolence does not torally permeate
all of the communities I exist in. The lack of affinity I felc was a result of being
transient to that city but I don't think my expericnce of being offered mediation
instead of confrontation is particularly unique.

In the case of sexual assault I think recaliatory violence is appropriate,
and 1 don'c think there needs to be any kind of consensus about it. Pushing
models that promise to mediate instead of allow confroncation is isolating and
alienating. I didn'c want mediation through legal channels or any other. I wanted
revenge. I wanted to make him feel as out of control, scared, and vulnerable as
he had made me feel. There is no safety really after a sexual assault, but there can
be consequences.

We can't provide survivors safe space: safe space, in a general sense,
ousside of close friendships, some family and the occasional affinicy just doesn'c
exist. Our current models of accountability suffer from an over-abundance of
hope. Fuck the false promises of safe space - we will never get everyone on the
same page about this. Let’s cop to how hard healing is and how delusional any
expectation for a radical change of behavior s in the case of assault. We need
o differentiate between physical assault and emotional abuse: throwing them
together under the general rubric interpersonal violence doesn't help.

Cyelical pacterns of abuse don' just disappear. This shit is really really
decp: many abusers were abused and many abused become abusers. The past
few years I have watched with horror as the language of accountabiliy became
an casy front for a new generation of emotional manipulators. I¢s been used to

1u
perfect a new kind of predatory maverick - the one schooled in the language of
sensitivicy, using the illusion of accountability as community currency.

So where does real safety come from? How can we measure ic2 Safey
comes from trust, and trust is personal. It can't be mediated or rubber stamped
ata community level. My “safe” lover might be your secret abuser and my caustic
codependent ex might be your healthy, tried and true confidant. Rape cultureis
nor easily undone, but it is contextual.

People in relation to cach other ereate healthy or unhealchy exchanges
Thereis no absolute for “fucked up.” “healed;” or safe” - it changes with ime, lifc
circumstance, and each new love afair I is with feelings of uncase that I have.
observed the slippery slope of “emotional” abuse become a common reason to.
initiate an accountabilicy process

Here is the problem with using this model for emotional abuse: ir's
an unhealthy dynamic becween owo people. So who gets to call it? Who gets
0 wield that power in the community? (And lec’s all be honest that there is
pover in calling someone to an accountbilicy process.) People in unhealthy
relationships need a way to get out of them without it getting turned into a
community judgment against whocver was unlucky enough to not realize a bad
dynamic or call it abuse first. These processes frequently exacerbate murually
unhealthy power plays between hurt parties. People are encouraged to pick
sides and yet no direct conflict brings these kinds of entanglements to any kind
of reslve.

Using accountability models developed all those years ago to deal with
serial rapists in the radical scenc has not been much to help in getting people out
of the sand pit of damaging and codependent relationships. Emorional abuse.
is a fucking vague and hard to define term. It means different things to every
person.

If someone hurts you and you want to hure them back, then do it but
don't precend i’ about mutual healing. Call power exchange for what it is.
16 OK to want power back and it OK o take it, but never do anything to
someone clse that you couldn't stomach having someone do to you if the tables
were turned.

Thoseinclined to use physical bruzalicy to gain power need to be raughe
alesson in a language they will understand: the language of physical violence.
Those mired in unhealchy relationships need help examining a mutual dynamic
and getting out of it, not assigning blame. No one can decide who deserves
‘compassion and who doesn't except the people directly involved.

There is no way to destroy rape culture through non-violent

12
communication because there is no way to destroy rape culture without
destroying socicty. In the meantime lec’ stop expecting the best or the worst
from people.

Tam sick of accountability and its ack of transparency.

Tam sick of riangulating.

Tam sick of hiding power exchange.

Tam sick of hope.

Thave been raped.

T have been an unfair manipulaor of power in some of my intimate
relationships.

T have had sexual exchanges that were a learning curve for berter

T have the potential in me to be both survivor and perp, abused and
abuser,as weall do.

These essentialist categories don'eserve us. People rape, very few people:
are rapists in every sexual exchange. People abuse one another: this abuse is
often mutual and cyclical; cycles are hard but not impossible to amend. These.
behaviors change contextually. Therefore there s no such thing as safe space.

T want us to be honest about being at war - with ourselves, with our
lovers and with our “radical” community - because we are at war with the world
atlarge and those tendrils of domination exist within us and they affect so much
of what we touch, who we love, and those we hurr.

But we are not only the pain we cause others or the violence inflicted
upon us.

We need more direct communication and when that doesn'c help
we need direct engagement in all s horrible messy glory. As long as we make
ourselves vulnerable to others we will never be safe i the total sensc of the word.

There is only affinicy and trust kept.

There is only trust broken and confrontation.

The war isnt going to end anytime soon

Lets be better at beingin conflct

13
Notes on
Survivor
Autonomy
and
Violence

14

few notes on language: many of the terms

used herein are vague, subjective, loaded,

or otherwise ambiguous. For purposes of

clarity, when “accountability processes”
are referenced, this will be a specific reference to sexual
assault accounability processes, as distinct from any
other such process, the basic model of which can of
course be applied to any number of issues and situations.
In discussing “anarchists” or “anarchist men;” | am rather
Iooscly defining the subjects as members of an existing
anarchist miliew, or social structure of and among many
anarchists and those who identify similarly - thisis not in
any way to suggest that anarchism itself is somchow the
exclusive domain or property of said milicu, only to use
selfidentification as a reference point.

Additionally, mentions of gender are inherently
problematic. When discussing ‘men” assaulting or raping
“women" the intent is not o oversimplify the issuc of
gender constructions, but rather to use a shorchand in
reference to people socialized male, on the one hand,
and people socialized female on the other. Obviously,
however, perpetrators of sexual assault are not always
male (though, unfortunately, most are) and, converscly,
survivors are sometimes male. These dynamics, when
interrogated, are in no way limited to male-
relations, or gender-normative relations at all. However,
the act of sexual violence perpetrated by males against
females occupics, in many ways, its own specific social
and historical context. This constitutes the fundamental
circumstance of patriarchy. In this, some passages here
deal more generally with our attitudes towards any
perpetrator of sexual assault, and some directly with
said specific phenomenon. The behavior of patriarchy
outside gender normarivity, as a basic social relationship
of domination, is an issue which goes largely unexplored
here. That being said, an analysis of sexual assault and
capialist gender oppression is relevant to anyone in
these communities, anyone being confronted with these

female
situations.
Thus,  beg the reader’ forgiveness for the use of what is admitcedly a
reductive and problematic vocabulary)

There is a peculiar sort of discourse which surrounds the issue of
accounability in anarchist o otherwise “radical” circles - one that takes for
granted that anarchist men should reccive treatmen distinct from other men.
When,in the anarchist milicu, a man sexually assaults a woman, the surrounding
‘communicy will often engage in a process designed to hold the man accountable.
for his actions; in the name of *restorative justice” or a *safe” communicy, with
the intent of keeping the individual from doing it again.

My contempe isn'tfor any one of these goals, but rather for the idea that
scems o regularly accompany them, being that - as opposed to non-anarchist
men - anarchist men who commit sexual violence should fist be approached
from a standpoint of community repair. Whereas with other men, the knee-jerk
reaction of many women (anarchist/radical or otherwise, but lec’s here focus
on the former) to these offenses would likely involve something resulting in
hospitalization on the man’ part, anarchists are somehow given the benefic of
the doubr, the opportunity to “work on their shic” That i, afir an assaul akes
place (quixorically and rather disturbingly, prior to such an offense, it seems, the.
subject i rarely dircerly broached, its importance rarely emphasized).

While noble, his i also somewhat paradoxical - if anything, shouldn'e
men in these communitis be held to a more immediate standard, given their
implici allegiance to cercain ideals off the bat, and their (unfortunately, often
falely) assumed understanding and critique of capitalist patriarchy and its
functions? Shouldn't men in these communitics be even more detested for
falsely displaying comradeship for, and then afterwards still expecting it from,
the survivors of their actions?

And if the answers to those questions are yes and yes, why are they
confronted more theoretically, more verbally? The simple and legitimate reply.
is often that such a response is what corresponds to the wishes of the woman
assaulted. But this is not without its own problematic. Why would you leave
his teeth intact while anyone clse would cat the curb? Whatis i that convinces
us that we should consider this less violent opion in one instance but not the
other?

That s to say: if his twisted understanding of anarchism (or any other
radical or revolutionary politics) imvolves or excuses sexual assault, why does
anyone owe him anything? Why then give him the benefit of the ideal?

15
Andifwe do not believe that anarchist men have a better understanding
of gender oppression than other men ~ that there is adequate basis for such an
assumption ~ why the hell do we put up with them in our commaunities in the
first place? To put i titely, something has got to give. Our continued insistence
on accountability neglects the fact that a shared policic should function as the
bearer of that information and consequence befire the assaul takes place - and.
from there, step two should be s with any other man who commits sexual
assault, wherein the perpetrator faces the same unpleasan consequences.

The many complex ongoing conversations about the nature and
characteristics of accountability processes, or even their cffectiveness,
almost never address the possibility that their very practice is often already a
compromise. To dircerly prescribe emotional response is never acceptable and
not the intention here, but the point remains that a cultural routine in which
this constitutes step two is self-perpetuating in such a way as to reinforce its
‘own insularity by geanting judicial advantages to those who have already proven
contempruous of them while leaving others, who might have even less of an
understandingof how fucked up their actions are, in the emergency room where
they ostensibly belong.

The necessary caveat hereis that the majority of anarchist accounabilicy
processes are not at all delicate or diplomatic, and the intencion is in no way to.
suggest that employing this tactic implics some sort of being "sofe” on sexual
assault, or that these points make the practice itself illegitimate. The women I
know who work in these processes have more nerve than almost anyone, and
have anything but any kind of mercy for the perpetrators they work with. And
there are undoubtedly many sicuations in which an accountability process
makes sense pragmatically and in terms of scale o severity. What concerns e is
what seems to be the automatic tendency towards one reaction versus another.
‘What concerns me s the possibly culdvated mentality that these anarchist men,
whose presence in a community would ideally be asclf-evident assurance of their
ability to keep themsclves from raping women they claim to respect, should be
given a special second chance that their very participation in the community.
should waive.

To be certain, we are all guilty of indircedly/unincentionally
perpecuating systems of oppression through suble socialized behavior, and to.
this, a different response is perhaps warranted. Maybe this is the line between
issues of language or social behavior and issues of direct physical attack. Maybe
i the line between a naive misunderstanding and the refusal to give half a fuck.
But an outright act of physical violence deserves no such understanding. An

16
intentional or even malicious disregard for consent docsn't merita conversation.

As a necessarily crude and reductive yet possibly helpful example (as
different systems of oppression and the relationships between them are, of
course, neither simple nor identical), white people guilty of racially morivated
transgeessions (verbal or physical, slurs or attacks) are rarely recommended
for “accountability.” They are not given the benefit of a process, all too often
organized and worked on by the very people towards whom their violence is
directed, aimed at rehabilicating their racist ways. No one, it would seem, bends
over backwards to grant them a complex opportunity to repent. Because racism
is fucked, and people should know that, period.

Sexual assault and rape are not things that just happen. They are
not mercly individual transgressions. These acts are political ~ intentional
perpecuations of a system of domination; a system which subordinates women
on every level; a system which is always violent, hostile, and manipulative; a
system which cannot be addressed by “fixing” individual perpetrators on
a philosophical level and then welcoming them back ino the arms of the
‘community they attacked. And itwas never just an azack, but alwaysa deliberate.
reinforcement of patriarchal oppression. These systems necessitate self-defense
as material as the manifestations i confronts.

Just as sexual violence isn'c something that simply happens without
implication, capitalist patriarchy isn't something that simply exists without
origin. Historically, as was an integral part of the development of capitalism,
women's labor - that of physical reproduction - is distinctly corporeal. This
process occurs only physicall, fully within a body. “Men’s work’, or manual
labor, is physical in its operation, but deliberate operations of the hands also
necessarily involve the mind as well - these acts are not performed innatcly,
nacurally;cheir every step requires some bricf intellectual evaluation. Following
this, we can casily observe a greater social emphasis on women's bodies than
men’s bodics, as women's intellects are simultancously presumed to be inferior
to those of men.

Rape violendly reifies this corporcalicy as a female expericnce. Women,
here, are not only primarily bodics to begin with, but are then further forced
into and confined within those bodies. Accountability processes as mental,
emotional, or intellectual endeavors can be said to perpecuate this divide
- the woman's experience is a bartle with the physical, the mans remains
verbal, psychological. On the back of the very dynamic which has carricd the
development of capiralist social roles, then, we would appear to be resting our
own understanding of justice.

7
And what of revenge? A humanist critique posits that such a
motivation is unhealthy or even illegitimate, and concepts of restorative justice
follow suit. Perhaps revenge is even the opposite of accountability. But when
we break windows, or advocate general/human strike, are we holding capital
accountable, or enacting revenge upon ic? In reaction to the constant attack of
capitalist domination, aren't all policical actions ideally vengeful

It has been said thar, regardless of circumstance, violence is simply
not the way to deal with conflicts “within the community”. Leaving aside for
a moment the terrible nature of a community that clings to the performance
of cohesion for the sake of its rapists safety, we must also be driven to analyze.
the role of honesty in our responses to these situations. Is it more honest, more
direct, more real, to enact a visceral physical response ~ even revenge - or to.
engage in a lengehy pscudo-judicial “process”? In some instances, the answer
may well be the latter, but the possibility of the former as genuine needs to be
seriously considered in all cases, especially by the survivor, whose actions must
not be dictated by expectation or precedent. Honesty is a crucial dynamic
within any community worthy of the name, and just as the use of unmediated
violence against perpetrators is a result of the honest community, it is cqually.
importan that the honest community s icselfa result of actions such as these.

A common criticism of accountabilicy processes of all varieties is

their tendency to mirror some sort of judicial system - structured mediation
toward rehabilitation or punishment of one kind or another. While an outcome
dictated by the survivor is cercainly not akin to one dictated by the state, the
process remains a mediation. Conversely, to move away from this judiciary is to
reject mediation, a remnant of the idea that our interactions must be somehow
guided by chird parties, even third parties we choose ourselves. To that end, an
atcack on one's rapist is unmediated and direct, preciscly that which any judicial
system forbids; the line becween desire and action is erased.

Most accountability processes force a violent perpetrator to “work on”
his existence as male, his performance of masculinity. They aim to persuade
him to adjst his role as a man. But patriarchy can only exist so long as it is
performed - that is, so long as the role of the man i fulfilled. Wha we want,
quite simply ~ as for with any other determinate role imposed by and in the
service of capital - i for it to be destroyed.

Later Pust-Script to Notes on Survivor Autonomy and Violence

Itwas pointed outalmost immediately upon publication thatthe second
paragraph of this picce, that which attempts to address the inherent problem in

18
discussing gender,is unintentionally yet strongly dismissive of trans experience
by way of referring to “socialization” without clarfying self-identification as a.
separate factor. This was a serious oversight, and one for which I offer a sincere
apology. For what it worth - not as any excuse - trans experience was ahvays
mean to be included as a singular and crucial aspect of any consideration of
gendered violence orsimplistic/stercotypical assumptionsaboutic. The majoricy.
of perpetracors of sexual assault are MALE-IDENTIFIED male-socialized
individuals, the latter term as definitively not synonymous with the former (che
term “cisgender”, which I cake separate issue with, could also be applicable here),
and this should have been made clear, as wellas the unique circumstances which
accompany sexual violence against tans people. Stil, it is my hope that the
basic arguments made regarding accountability and commanity response will
remain pertinent.

Dysphoria he last three weeks, every stranger 1 have

come across has misgendered me, whether I'm

Means femming i up or nor. In the mirrored clevator
Total o doors  workmy fc ok i, anglr n

ll he wrong ways. With some uncase, | recognize my
Destroy dad in my reflction. Both my spiro and estro pills ran

out today, and I'm fipping out. They're probably going
to arrive Monday, but they might have gotten lost in
uncracked airmail and what the fuck am 1 going to do
if T've got to spend another Benjamin and wait three
wecks more? I want to scream. I'm filled with steam.
I'm warding off the desire to hit myself, and so I stare
daydreaming in my gray cubicle. I see 2 hijacked airliner
turn and head dircedy towards my desk. I'm staring it
down, making ridiculous arm gestures, calling it in like
some sort of kamikaze air controller. There’s a loud flash,
Idisappear, and everything burns

Being so qualitative, dysphoria i difficult to pin
down exactly. A decent definition would be something
like “intense unease in regards to (one’) gender” where
gender is understood to include the entirety of sex,
gender, and anatomy (since none exist ouside of the
discourses within which they are produced and they

19
are all intimately interelated). There is a tension, typically formulated as a
contradiction between sex and gender, or between what one i, what one desires,
and what one is not. Yer, a move away from posicivity might help sidestep
implicily essentialist language while potentially opening up some new lines of
thoughe.

Despair and hopelessness marks the quality of dysphoria, burning
the border between the world and impossibility decp into me, making its
‘omnipresence unbearably visible. Many other types of despair carry with it the
seed of ahope that something posible (however unlikely) could ix the sicuation
‘one despairs within: the cancer might go away, this ugly breakup could always
tum around and spontancously become a decp and lating love, I might win the
loteery so I can stop being in crushing debt, Obama might bring meaning to
my life. Dysphoria carrics with it no such thing. While there are despairs that
do not carry this hope, the intensity, duration, and scope of gender dysphoria
suggests that it is worth analyzing

This conflict between acual and impossible does not existin a vacuum,
buc exists precisely because of the naming-constructing-creating that is this
world. The world creates its own impossibilicics by its incessant productive
categorization, as nothing fits its own definition. Everything is perperually
seratching at the walls, blindly, without any purpose. The intolerability that
surrounds everything is also a graininess in everything The border reveals itself
as not one but two, a pair of overlapping shadows. The impossible existing
and the longed-for nonexistent incersect here. While this graininess exists
everywhere, dysphoria marks where this graininess comes into conflict with
gender, and by extension the world and our constitution as subjects. Beyond not.
fitting the category we were assigned (I am not-this), it s our continually failing
o be (1 am not-that). This is where the thetoric of the liberal transfeminist fails.
T wasn'c born this way, and I can'c ever be cither. Not-this would imply that
dysphoria has a similarity with despair, sharing the commonality of something
else one could hope for. The not-that both scands n for and precludes that hope.

It is important to recognize that 1 am not talking about individuals,
beliefs, choices, or actions here, but of a conflict that takes place berween
graininess and the world within gender and manifesting itelf through gender.
There is no revolutionary identity here, only an irreconcilable conflct against
and through identiy. This despair and this hatred is che result. Subsequently,
identicy-based attacks upon gender will not be able to collapse gender. My
taking hormones or getting surgery or whatever is simply my performing the
conflict by the lines of power that run through me. It docs not follow that these.

20
things constitute an attack upon gender itself, although it may stimulate it o
evolve in order to maincain its existence. Through and against are distinguished
by where (and thus how) the conflict takes place. These overlapping circles -
the impossible existing and the nonexistent ~ produce one another endlessly,
composing the topography of the world. I've gone over why the existing is
impossible, but the status of nonexistent might be less obvious. The nonexistent
is not something that can be acquired, but exists s the shadows and holes
produced by the structuring of the world. It is not a way out. Yer, in the very.
foundation of this world lies s weakness, by the very fact of its own creating.
Notthis, not-that: negation acits heart. Nothing, the very same asthe graininess
tha gives rise to the conflict. Nothing because it lacks categories, because it is
the emptiness that overflows every name given o it. It cannot be put to work,
it is always breaking down. It cannor be rendered tame, but it will explode in
revol. I exiss in the spaces between the things, and in he heart of every thing.
It can never be contained. This Nothing attempes to destroy everything in its
pah.

Lookingat the negative responses dysphoria presens, I think a course of
action against gender emerges. Where dysphoria drives us towards destruction
and away from interacting with gender on its own terms, we see something (or
rather, Nothing) that dissolves, attacks, demolishes. This might often appear as
destruction of the self or dirceted against the self such as suicide, drug (ab)use,
sclf-harm, but also can appear as any other outwards action where I, unstable
and miserable, unavel everything around me. These all are fundamencally an
undoing, action which threatens the very existence of structure. Misgendering
i an instance of this structure imposing icself, spurring this conflct ino even
greater violence within me. The violence visited upon trans bodies is also an
undoingof the conflct, although it works in attempt to stamp out this Nothing.
Every action we could take that interacts with gender direcely will ac best be
incffecrive, every effort to impose gender upon us is met by increased resistance,
and all that s left i destroy. Only Nothing can destroy gender.

To claborate and clarify: this world is typificd by the operations of
productive power, ereating two overlapping shadows. At once, there is the
existing, a direct result of power’ creation. As a simultancous corollary, the
nonexistent appears as produced holes, gaps, shadows, a mirage of what could
be but contradicting themselves fundamencally. Both the existent and the
nonexistent are impossible, empty. Their existence is both enabled and plagued
by a graininess that cannot be concained by cither but which production finds
itself needing. Gender exists as an aspect of the power that creates the world,

21
and while the obvious manifestations of gender can be separaed from other
aspects of power, its root i this power.

Dysphoria is situated in the space where the existent and the
nonexistent overlap ~ that is, in the world ~ and is typified by antagonism
and fundamental negation. On the one hand, it is a negaion of the existent
(not-this) and desirous of the nonexistent (not-thar) in the modes of which
it is capable. Where dysphoria can be softened by interacting with gender and
attempring to bring the existent closer to the nonexistent, this will not affect
power or the reproduction of the world. Where dysphoria becomes feral and
luses for dissolution becomes the exit from this world o a place that does not
yet exist. To destroy gender, we must be willing o destroy the world it exists
within. After all, there’s no hope anyway... why not?

An Insur- wish I could ell you that I became numb to che pain
) after all these years, but the news of the murder of
Practice - (m]\c nvrcxh: o LIJT,. dmm;mg dcn:sfn(’
A coni Jones's murder, 'm lfc gasping for air and for
Against the words or actions to express my total hatred for the

Gender: socicty that produces the thythms of gender-maintaining
. violence and mourning that have come to characterize the
Consider- only rhychm that is bl to those of s secking a way
ations on  out of genders terrible song. There’s something inside
of me that almose wishes to become deaf to this thychm,
Resonance, 1 00 0 noc b cnough to quie gonders
Memory,  reverberations in my body and in my daily life, which
I have unceasingly tried to silence through hormones,
and Attack |, 5 drugs, and wricing idiotic essays. | fear this essay
s nothing but another of those futile attempts. So many
of us have tried these means and more to manage the
crushing pain of gender in isolacion, but there is nothing
wecould do short of collectively interrupting this thythm
and destroying gender i its entirety tha will case our
heavy hearts. Itis with chis in mind that [ will eborare
a proposal for those weary of gender violence and death
for the creation of a new ehythm of vengeance against the

gendered order.

22
There are certain practices that exist in the ways in which slf.
proclimed “radical trans” people and “anarcha-feminists” of certain activist
subculeures have set into motion in response o the question of gender. These
include consent workshops, “trans 1017, consent zines/workshops, and call
outs of *fucked up” behavior internal to their subculture, in addition to dance
parties and orgies. ‘There is cercainly nothing inherently “wrong® with any of
these things, but if we take seriously the notion that we must destroy gender
and all social relations of this socicty, there is clearly something lacking in the
practice which only challenges gender at a level of language use and subcultural
dynamics. If we abandon the leftist-activist model and accept the charge that
“revolutionary movements do not spread by contamination, but by resonance”™
and writing that has further elaborated this thesis of an insurrectional music, we
come to an underscanding tha there are a the very least a number of problems
with thinking that these isolated methods alone could build a fore to destroy
gender. Such a practice falls short at both dircctly addressing the marerial
manifestations of gender violence as well as creating practices that will resonate
with the unthinkable pain we carry decp in our bodies. We must build a thychm
of struggle which resonates in our bodies and builds the links berween artack,
memory, and the gender terror we experience in daily lif.

Itis simple enough to begin a discussion of insurrectional strategy with
the notion of the attack. Yet many confuse this process with merely smashing a
random bank and writing a communiqué elling the cops to fuck off. O course,
I'm not interested in condemning such a practice, I'm merely more interested
in cxamining the ways in which various notions and methods of atcack are
positioned in relation to our memory and all of the emotions that have builc
up over time duc to all of the gender violence we've endured. While ics easy
enough to mock candlelight vigils or the Trans Day of Remembrance, these.
moments function to create a continuity and thythm of memory in relation to
transviolence that many radical approaches to gender il to do. When we hear
the name Deoni Jones today and see pictures of groups huddled by candlelight
we cannot help but think of Dec Dee Pearson, Shelley Hilliard, Lashai Melean,
Sandy Woulard, Chanel Larkin, Duanna Johnson, Gwen Araujo, and Marsha
P. Johnson. We cannot help but have our minds il with the history of those
murdered at the hands of a socicty that must maintain the gendered order at
all coses. 1¢s 5o casy to get lost in the pain that comes along with this, to look
over your shoulder as you walk home every night in hopes that the noise you've.
heard isn't someone ready to pounce on you. You might soon forget, and then
be reminded next month when it happens again to another trans woman in

23
another ity or perhaps your hometown.

Thisis the rhychm of our memory and our collective fear and misery;
which repeats with every murder, vigl, and Trans Day of Remembrance. An
insurrectional practice which attacks the foundations of gender must also
utilize the thythms of memory and emotion, but toward the end of breaking
the ideology of victimization and passivty that the former practices maintain.
Insurrectional comrades clsewhere in the world write: “Power has implemented
on its behalf a machine of forgetting, cach time more perfect and macabre, in
order to maingain actual conditions in its favor. Amnesia only generates an
acceprance of imposed reality while observing past struggles or comrades like
photogeaphs, severing every conncetion with reality, achieved by showing how
unfeasible every intent to disobey the masters s This has manifested in actacks
in solidarity with insurrectional comrades who have fallen or who are facing
repression. These attacks are an attempt to tap into the visceral stores of hatred
for this world and for its artacks upon those who share the desire to see an end
o i, conneeting the rhythms of collective memory, a desire for vengeance, and
the terrain of struggle upon which they are situated.

‘We might be able to remove chis practice of artack from a situation in
which anarchises are only self referential to the history of their own struggle
and also apply it to our place within the cycles of deadly gender violence and
mourning. Indecd, this has already been experimented with amongst anarchists
in the United States. This model was experimented with in Bash Back s “Avenge
Duanna” campaign, in which queer anarchists from a varicty of cities carried out
actions in response to Duanna Johnson's murder in Memphis, TN in 2008. This
brought to lfe a practice which connected the visceral emotions of vengeance,
connection to collective memory, and atack which built power and the refusal
of victimization. It failure was perhaps failing to continue to materialize this
force with every death, although in recent months there has been a resurgence
in vengeance actacks. If we are to build a thythm of bashing back, we must be
steadfast in refusing to lt the death of a trans woman go unnoriced. We must
impose our own powerful rhythm, identifying the nodes of gender policing
and violence in our local terrain of struggle and exacting our vengeance upon
them, displacing the thythms of fear, victimization, and empry gestures that
continue to characterize current anarchist, feminist, or trans-activist responses
to gender violence. Through connecting the terrain of our daily lfe to cycles
of the struggle against gender violence, we make material our resistance and
leave a material mark of our refusal of victimhood. If his practice i to resonate
we must steadily build this thythm and refuse o allow anyone o ignore the

24
muliplicacion of trans death all around us, by means of media sabotage, graffic,
or a variety of other methods. We have the opportunity to experiment with
many methods of action with the potential to diffuse techniques of sabotaging
gender production. Let us boldly experiment in this regard. Only then might
the painful song of gender be replaced by the rhychm of ts collapse.

25
i. communi- 7% s an sonoavering political statement, a consco

qué

26

PRACTICE

ofirt

1o politicize an event without being apologeric or defensive.
This statement is written by a collective of women who came
together in the spring of 2010 based on shared experiences
and concerns survounding patriarchy and sexual violence
within the radical scene and beyond. In our meetings and
discussions,we learned that many of the women within our
network have experienced some form of sexual violence. It is
o coincidence that we have had this experience with power.
Rape is not a personal misfortune but an experience with
domination shared by many women. When more than two
people have suffred the same oppression the problem is no
longer personal but political ~ thus, rape i a political mat

ter - New York Radical Feminists Manifesto, 1971

iolence against women contributes o 2 sys

tem of power, organizing society into a com

plexsec of relationships based on a sometimes

invisible and internalized assumption of male
supremacy. Rape is not the only form of control that
‘male-bodied individuals can practice in romantic, fiend,
or comradely relationships. Physical as well as emorional
abuse function as ways of maintaining involuncary hicr-
archies and control over women, female sexualicy, and
reproductive systems.

“The silence and secrecy that often surrounds is
sues of power and domination should in no way to be
taken as complicity, however, we as women and survivors
will remain slent no longer.

Ideologically speaking, male-bodicd anarchists
and communists align with principles of cgalicarianism
and anti-authoritarianism, yet daily practices in chis re
gard oftentimes fall short. We have repeatedly seen a
chasm beween theory and praxis in male-bodied treat
‘ment of women and other oppressed people. We have

seen over and over again, male-gendered behaviors reproduce the very systems
of domination that we are fighting to dismanle. We refuse to allow this to con.

In the course of our meetings, we idenified one male-bodied indi
vidual a5 a repeat perpetrator of sexual violence against female-bodied people:
Jan Michael Dichter, also known as Maus. This particular individual, whose
Vocabulary consisted of anti-patriarchal jargon, had committed sexual violence
before, and participated in survivor-defined accountability processes. Since he
continued to transgress boundaries, raping and sexually assaulting women in
Boston and Santa Cruz, we decided to confront him. We et him at his home
and verbally confronted him. He refused to take responsibilicy and his words
were manipulative and insulting. When he refused o shut up, we shut him up.
The intent was o infict pain, albei it would only be 2 small portion of the
amount of pain his victims have fel.

We did what had to be done out of sheer necessity. As radicals, we
know the legal system is entrenched in bullshit ~ many laws and legal processes
are racist, classist, heterosexist and misogynist. Alternative accountability pro-
cesses, much like the traditional ones,often force the survivor to relive the trau:
ma of the assault and force her to put her reputation - a problematic concept in
itself - on the line as “proof  of her credibility. They end up being an ineffec
tive recreation of the judicial process that leaves the perpetrator off the hook,
while the survivor has to live through the memory of the assault for the rest of
herlife (Anonymous communiqué from NYC, 2009). The US legal syscem and
the alternative community-based accountability processes are simply not good
enough for survivors, and certainly not revolutionary.

Rape is encangled in a system of pacriarchy and domination. It would
serve us well to consider rape as part of class and race analysis. It is not only a
crime committed by individuals against individuals; it i systemic and structur-
al Itis our material interest as women that pushes us to stand up for ourselves.
The material consequences of patriarchy and male supremacy push all women,
regardless of how they define themselves ideologically, to fight against our op
pression. In our work as a radical community; both female- and male-bodied,
we must work to dismantle this form of oppression and domination. We find it
an incomprehensible and unacceptable betrayal that our so-called male-bodied
“friends' would perpetrate this kind of subjugation of female-bodied comrades.
Just because you can articulate feminist theory does not mean that you are to be:
trusted.

We also find tacit support of male-bodied perpetrators, as well as the

27
hijacking of our collectively defined accountability process particularly offen
sive. Acempes by some self-identified “male allies” to take conerol of the action
by confronting Maus themsclves, pressuring women for inclusion and calling
a public meeting without our permission undermined our practice of sclf-or-
ganization. Rather than demonstrating their support these men made it clear
that they were unwilling to allow us to act on our own behalf without their
involvement. The type of action we took as a geoup of female-bodied comrades
aligns clearly with anti-hierarchical poliics and goals of scl.decermination. If
our male-bodicd ‘comrades' want to be considered as comrades, we'd like to sec.
them behave tha way.

This action scts a precedent, the beginning of a new kind of account-
ability process, one that leaves the perpetracor in pain and articulates our call
for the dismantling of male supremacy in radical political communities and
beyond. We know that Maus s not the only guilty one. We know there are
more of you out there.

Tt would take a revolution to climinate structural violences thus an
anti-rape agenda must be parc of any revolutionary agenda. We demand this

‘We'll Show ressed in matching black skirts and masks,

dozens of women gathered on Saturday
You Crazy cvening for an anti-capicalise Take Back the
Bitches I Nighe march, stopping traffic on Bedford

Avenue, overturning trashcans, and breaking windows.
Tired of tamely shouting slogans on campus sidewalks,
we took the night back by taking i, refusing the seructural
‘mechanisms that create rapists and their victims.
Although in recent years Take Back the Night
has been co-opted by liberal feminists, it has its roors
in the widespread unrest of Italy in the lace seventies.
In 1976, a seventeen-year-old was gang-raped in Rome.
A year later, when her case went to trial, she was gang:
raped again by the same men: and this time, her whole
body was slashed with razors in an attempt to keep her
silent. Within hours, fiftcen thousand women mobilized,
uniformly dressed like the sex workers common to the
distric; "NO MORE MOTHERS, WIVES AND

28
DAUGHTERS: LET'S DESTROY THE FAMILIES!” was the cry heard in
the street. They came just short of burning the neighborhood to the ground.

Forty years later, we marched again, to refuse the violence that
continues to force us to be housewives and fuck-toys and mothers and daddy’s
girls, to refuse to understand women’s oppression in the private sphere as a
simple cultural or ideological mater. We address capitalism and patriarchy as
one intrinsically interconnected system. We are not asking for rights: we are
demanding something clse entircly.

A'woman on the street stopped and artempted to begin an argument:
“Why are you doing this " A swift reply: “Because we have grown tired of rape
and makeup.” The woman responds: “Just get drunk and get laid - deal with ic”
But this is no longer enough for us. We are not asking for a right to the streets,
we are taking them; we are nor asking for advertisements hat do not objectify
women, we're destroying the commercial mechanisms that objectify women;
we are not appealing to male power for an end to rape, but threatening: “If you
couch me, I will fucking kill you™

For once, the mechanisms that create and maintain identities of
womanhood were refused, and our desires were our own, our bodies were our
‘own, and our violence was our own.

‘We'll Show acob Onto is a piece of shic rapist. We are tired of
accountability processes chat force the survivor
Bitches II that force the survivor to put their reputation on

the line as “proof” of their credibility; that end up being
an incffective recreation of the judicial process that leaves
the perpetrator scot free, while the survivor has to live
through this for the rest of their lie.

At the very least, the perpetracor should fecl
something, some lasting mark of his behavior, something
he will emember every time he has sex - that i, if he ever
has sex again. So we decided to make sure this s an assault
that Jacob never fucking forgets

We rolled in with a bascball bat. We pulled his
books off his shelves: he admitted i, not a single one
‘mentioned consent. We made him say it: °1 am a rapist”
‘We left him crying in the dark on his bed: he will never

29
feelsafe there again.

Thisisa precedent. Thisis the beginning of anew kind of accountabilicy
process, one that leaves the perpecrator in pain - though this s sill only a tiny.
fraction of the pain that he has caused. We know that Jacob is not the only
guilcy one. We know there are more of you out there

We are not sorry, and we will not stop: from now on, we will respond
0 sexual violence with violence.

“If you touch me, I will fucking kill you.” Let the roundups begin.

(A public service announcement: we encourage you to all use consent from
here on out. And let it be clear: consent s not the absence of a‘no; but the
presence ofa yes?)

A Modest " the past weeks, (r:lyhbblz(;\cxdhzwdchfl(cn ©
Proposal cado anarchis apias e pover in o ety
from Some sick and sadistic ways. While rape apologists and

generally fucked-up dudes have act horrified and evoked
Crazy anachronisic concepesof “community” to repudiate chis,
Bitches we, as fellow crazy bitches out to tear this shit to picces

say, “we want more!” The fact of the matter is, when
bitches get attacked for making war on their fucked-up
condicions, other crazy bitches will be there to tum up
the heat even further. We're excited at the utter horror of
“anarchodudes everywhere; this means that someones
done something right. Our simple proposal: crews
of crazy bitches form everywhere, in every city in this
country and beyond. Kick the shit out of your rapists,
write the insurrectionary feminist theory that we need
50 bad, become an autonomous force that will destroy
everything in its wake. And rape apologiscs, patriarchs,
and “anarcho™dudes be wamed, you will not be safe
from our fury. When you fuck with a crazy bitch, you
have fucked with all of us. And we're not so demure and
dainey these days.
“Dude, I'm gonna negate the shit out of you
one of many future
autonomous cells of crazy bitches

30
Gang of ‘e found 41 year old “Spanish Bluc
Blood!" aselfproclaimed “scormtrooper”

Queers Beat of the National Socialist Movement and

Down Nazi senior moderator of the NSM official
party forum, siting on a bus bench waiting for a crew

at Albany . cvershowed. The second he saw us he splic for he

Pride March street but didn't get far il we caught up with him and

June 16, gave him what he deserved.

2009 “Spanish Blue Blood?” whao lives in the Colonic arca of

Albany, had becn trying for weeks to draw up cnough
people to stage a counter protest of Albany’s Capital
Pride march but apparently he couldn'c even get a single
person out. He recenely celebrated his 41t birthday on
June 9¢h so we delivered some belated gifes-in the form
of tighely

balled fsts. The gang beat him unil the cops showed and
we made our way back into the park with no arrests

-A modey crew of queers,
ani-fascists, and anarchists

Modesto:  She takes a loss cos she don's wanna see ber child lose. So
respect her, and pay up for the time used - Lil Wayne

Bee Boxes

Sabotaged : seems. the I|mldshmf'; Dz’pn(mcn{ (knmw;
X for getting slapped with far lawsuits for sexua

Bpril g, gercing slappe

harassment and getting their own guns stolen from
2010 ‘under their pig noses at the local Honor Farm) came
upon a slow night in Modesto several days ago. Instead
of going what most of us do while at work during a slow
day (nothing), they decided to "make the most of it” and
went down to 9th street and arrested several sex workers
afcer waiting for various johns to take them to motels.
More sickening, the Modesto Bee printed the names of
these people in their disgusting corporate publicaion,
further humiliating them and vindicating the police in
their story.

31
Sex workers, like all workers, sell their labor for wages. As women in 2
‘patriarchal society, they face attacks from customers and often from police. The
same system which secks to criminalize them is the same force that shut down
production at the Modesto Bee building itclf, and threatens people across the.
Central Valley. The police, the protectors of the rich. The media, their mouth
piece. Fuck youall
With super gluc, we gave youa likkle sumthing, knowing that hopefully
not being able to collect money from people that buy your horrible publication
will be a thorn in your side. In total, 10 newspaper boxes were sabotaged last
week. These actions are casy. They are simple to reproduce. Fuck the Modesto.
Bee, from ics ongoing layoffs and horrible wages, o its boss and cop loving
content. We up in yo honey pot, what?!
Against patriarchy and its police!
Destroy capiralism!

BecKillaz
The n Friday, April 15th, 2011 some anti-fascisc

c o in Anci-Racist Action learned of che location
Rejection of of the National Socialist Movements

the national conference for rank promotion and
. five-year planning, A group of 30 of us decided to march
Identity of "o e N e s{mngcw. 0 bodily and boldly
Victim- confront them, and we were decidedly victorious. After
the the dusc sertled six Nazis were hospitalized, more
were injured, their vehicles and properey were damaged.
Through  and their conference was ended. On the other side, one.
: ani-fasist requied moderate firs aid.

Cracking a Many of us ac the melec were people of color,
Nazi’s Skull workingclass,immigrants, women, queer, transgendercd,
and/or people on parole or probation. The logic of the

victm is constantly thruse upon us. We are said to be ‘i

sk’ and must be protected and pandered to. It is said

that we need others, usully the State, to prorect and

stand up for us. Bur,chrough the action of spliteing Nazis'

heads open, we rejected the logic of victimization. We

will continue to do so, we will be vietims no longer. We

do ot need others tostand up for us, we have cach other.

ization

32
When we are attacked, we will find each other and counterattack, so hard and
s0 ferce that we will surprisc even ourselves

Ifthe Nazis call us bitch as faggots, they might not be that far off the
mark. But if they conflate those slurs with weakness, the six hospital viscs they
faced would prove otherwise.

Olympia: ast night [ paid a visit o che Catholic Church.

yrpl Isuper-glucd cvery single onc of their locks and
Catholic smashed up a few windows. I'm sure everyone
Church who's every committed an act of sabotage knows

how amazing that fecling is. If you don't, you should

Attacked ) oy i for yoursel.

January 14, Lam just fed up with the atrocities commitced
by the Church and it ime to make them suffer for all
2009 Y

the misery they have imposed on the world: the witch
killings, the genocide of the indigenous, the negation of
the body, slavery, the wars of conquest, the destruction
of the wild, their complicity in the Nazi holocaust, and
everything else they've ever done. I'm sick of it and I'm
not going to take it anymore. )

Now they've called for a peace after Oscar
Grants murderin Oakland, sayinghe was in better place
now (away from his girlfriend and child) and then had
the nerve to denounce the following riots. The Church
are murderers, they killed every single culture whose path
they've crossed and now they're calling for peace? Fuck
that, T want war.

Christianity needs to be burnt at the stake.

All this action ook was stolen super-glue,
a bicyele, a face mask, some gloves, and a hammer. [
approached the building at night through the side
entrance, left my bike near the road by some trees and
then put a tooth pick into a lock and then squirted in the
ghue (50 as to help the glue stick better) and repeated this
five more times. Then I got out the hammer and smashed
afew windows, ran to my bike and rode back home. On
the ride home I threw away the super-glue containersina

33
dumpster.
“This action is in solidaricy to the rioters in Oakland and Greece, Bash

warriors seill esisting the church and the 2010 Olympic Games,
and to whoever burned down Sarah Palin's church.

Smash Things Up in the Night

Back!, nasi

ARencgade Angel
Pittsburgh hursday nighe, following a radical queer

b motivational specch about rioting, a black
September bloc emerged as the fourth round of the day’
2009: strce fighting. This parcicularly vicious bloc

(later named the Bash Back! black bloc) moved through
My Oakland smashing countless windows, overturning
Preferred  dumpsters and scrting chem on fire.
A friend remarks: what i so queer abous that?

Gender Peaple just wore black and burned things in the street.
Pronoun is We counter: the practice of wearing black and

: destroying cverything may very wel be the quecrest
Negation O

In face, it curs o the heart of the marer: to queer
is to negate. At this intersection of our deviant bodics
we experimented in becoming-mob, prolematizing our
very bodily boundarics. Fairy wands, tiaras, hammers,
and masks were annexed inco our limbs as dangerous
prostherics.  Rocks, dumpsters, and black sequined
dresses were profancd and putinto use - thrown through
windows, sct on firc, and draped over our shoulders as
a more fabulous take on riot aeirc. Our thrcsholds-of:
sclf dissolved further into a floor of sharecred glass and
smoldering garbage across the field of play.

Without hesiation, queers shed the constraints
of identity in_ becoming autonomous, mobile, and
multiple with varying difference. We interchanged
desires, gratifictions, cstasics, and tender cmotions
without reference to the tables of surplus value of power
serucrures. Muscled arms buile barricades and broke
shit to the imagined anthems of rior grrrl (or was it La

34
Roux?).

If the thesis is correct that gender is always performative, then our
performed selves resonated with the queerest gender of all: that of total destroy:
Henceforth our preferred gender pronouns are the sound of shattering glass,
the weight of hammers in our hands and the sickly-sweet aroma of shic on firc.
Address us accordingly.

The march continued its rampage down Forbes, encountering some
tworbit would-be queerbasher calling us faggots. Before he could realize his
mistake, we enacted a particularly cold-blooded sadism on the fool. He was
shown his error in a shower of kicks, punches, and a copious dousing of pepper
spray. Before he even hit the floor, the immunitary logic of biopower was
tumned inside-out. His power to shape our bodies and to expose them to death
was collapsed into itself. Yes, our bodies have been shaped, but into monstrous
vessels of potential and revolt. He was instcad made our object and was exposed
0 our violence.

An amalgamation of our crude delinquency and nasty desires
unapologetically saturated the streets (and bathrooms and hotels and alleys)
of Pictsburgh this past week. With ribald irresponsibilicy we wrecked, fucked,
fought, and came all over policies’ symbolic terrain, synchronized only in our
lusc for disorder. Using our bucking bodies against restraint itself, we had no
message - choosing instead to leave behind ruins of boundaries and a tangible
path of demolition. Our unleashing of violent aspirations upon homophobic
frac boys and lifeless-daily-addictions spilled over as we pursucd furcher
stimulation onto each other. We got wet and came hard in a pile of dircy
money, corrupting every inch of steilicy with the funk of our perspiring bodics
- aching with impure satisfaction. Our scheming, pleasure-secking bodics came
into conflict with lesser realities and emerged victorious. We left strains of the
queerest kind all over the broken bits of capital graced by our presence.

Two questions were raised this summer. In Chicago: “to barricade
or not to barricade?” And in New York: “does she give a fuck about the
insurrection?” Thursday answered both definitively in the affirmative. To the
question of barricades we answer that we only correctly concern ourselves with
how to make them taller, stronger, more terrible. To the lateer, we offer a form
oflife that could be read as a reuniting of barricades and unshaven legs. But
what's more, a synthesis of strap-on-cocks, hammers, outlandish wigs, bricks,
firc, pepper-spray,licking, fisting, and always ultraviolence.

35
Banner
Dropped,
Cop Cars
Disabled As
Vengeance
For the
Death of
Shelley
Hilliard

36

n the wee hours of the morning of November 13th,

abanner was dropped on a bridge over the 190/94

in Chicago reading, “Don’t Mourn, Artack! Avenge

Shelley!” and three police vehicles were disabled in
response o the brutal murder of a young trans woman
named Shelley “Treasure” Hilliard, whose torso was
found next to the same highway (I-94) in Detroit this
past weck.

It is casy to become lost in the sorrow of the
bruaal violence of gender that exposes the bodies of trans
women to 2 one-in-twelve chance of violent death at the
hands of the partisans defending this wretched society.
But our violence is the alchemy that can turn our tears
into a potent poison dripping down the throat of the
social order. Take action to avenge Shelleys death and
to remind us all that in the face of the terror of prisons,
police, and queer-bashing, thatit s our obligation to bash
back against all that would destroy us. We look forward
to hearing about more attacks for Shelley and for us ll in
the coming wecks

Solidarity o all the trans women and gender
rebels surviving and rebelling in the belly of the prison
and under the guns of the pigs!

Solidarity to ourall comrades n the US, Mexico,
Greece, Chile, and many other places who has chosen to
attack and now face the violence of the law!

Solidarity with those whose survivals have
been made criminal who are reclaiming their ability to
struggle!

yours in the gender strke,
some ticked off trannies with knives.
From Tea s thousands of people in cirics all across
the world gathered on November 20th to

Lights to memorialize the 23 transgender women that
Torches: were murdered in che past year as named

N by transgenderdororg, some of us decided to skip the
Delinquent .o iy of silendy lisening to the poliicians of the

Alternatives “trans communiy” recitc the names of our dead over
candlelight, romantic as it sounded. Instead we venturcd
toTrans- ([ o ind fogofa northwest aucummn nightand puc
gender Day  up some graffii as small gestures of antagonism towards
of Remem- e siac.chebashersand the lefises who us theblood of
trans women to build campaigas of hate crime legislation
brance and  and reform. We arc against hate crime legislation because
the Trans s seossinsprions s he 1z|fil:almg poced of
olice as protectors, against rising for their judges in their
Attacks to  Heccbl comtroom. zgalm{g(zhmlgh e surprised
Come in the least by) the way that such legislacion is used o
defend those in positions of power and because we are,

ac heart, hate illed criminal encmies of ivilzed socicty:

By the end ofthe nighe several walls and surfaccs
had been subject to the vandalism of the trans symbol,
circle as, the largely sprayed proclamation “Too Many
“Trans Deaths, Not Enough Dead Pigs” and 20 fect of
silver letters across a darkly painted business roofiop
reading “Vengeance for Shelley Hilliard!tt (A) Bash
Back!”

Shelly Hilliard, also known as Treasure, was a 19
year old trans woman from Detroit who was identificd
by a tarcoo carlicr this month afeer her bured torso
was found on the side of the highway. Krissi Bates was
found seabbed to death in her Minneapolis aparcment in
January in a brural murder that was described as “over-
kill? Tyra Trent was strangled to death in her Baltimore
apartmentin February. Miss Nate Nare Eugene Davis was
shot and left behind a Houston dumpster in Junc. Lashai
Melean was shot in the srcet in Washington, DC in July:
Camila Guzman was stabbed to death by a john in New
York City in August. Gaurav Gopalan died from trauma

37
t0 the head in September and Chassity Vickers was shot in Hollywood just four
days ago, on November 16th.

These are just a few examples of transsexual homicides in the US alone
that made headlines this year. Women whose lives and deaths get summed up
by reporter after snake-eyed reporter who can barely manage to contain their
contempr for the queer and make no effort whatsocver to disguise their disdain
for anyone alleged to have been a criminal or whore. Funeral services become
the rushed lowering of mangled corpses into the ground, in anticipation of a
grave on which to spit. This was exemplificd by the pastor of Lashai Melean's
funeral, who repeatedly referred o her by male pronouns and went as far as to
incite a mass walk out of the many trans attendants by claiming that “When you
live a cercain lifestyle this is the consequence you have to pay.”

While we remember our dead lec us not forgot about those still
struggling, especially those who are facing charges and/or living lives in cages.

In June Catherine Carlson was sentenced to 10 years in an Idaho prison
after being convicted of first degree arson, unlawful possession of a bomb, using
ahoax destructive device, and indecent exposure. Before her conviction she had
locked herselfin her trailer for years and left only when necessary, approximately
once every ten days when she needed food and could no longer subsist off of
coffec alone. Every time she left her home she was taunted by police. Despite.
having had her name legally changed for over three decades, she couldn'e get
her given name removed from her license. She was jaled on four occasions for
driving without alicense in her stubborn and inspiring refusal to acknowledge
the state’s attempe ac controlling her gender. Eventually this torment led to
rupture. Catherine constructed what appeared to be four pipe bombs,left them
next to a propane tank, set her trailer and her truck on fire, and walked down
the highway naked until being stopped and arrested. She is currently being held
in the hole of a men’ prison despite having had sex reassignment surgery.

On the night of June Sth in Minncapolis, Chrishaun “CeCe”
McDonald was harassed outside of a bar for being black and trans and had a
glass smashed in her face. A fight broke out and minutes later her artacker, Dean
Schmicz, had been facally stabbed. CeCe was arrested, charged with murder, got
bailed out afier amonth in isolation and is currently awaiting trial.

Three trans women were arrested in connection to  flash mob atack
on a New York City Dunkin Donuts that happened on Christopher St the
night of May 16th. Christopher St is a street with  rich hiscory of queer and
trans resistance (including the Stonewall Riors) and an apparent inability to
sid itself of the fierce homeless trans youth it is known for despite decades of

38
genuification and “qualicy of life” campaigns. During the flash mob, cwo dozen
transgender youth stormed the shop, threw chairs, destroyed expensive coffee
machines and looted goods. Those arrested have been charged with assault,
criminal mischicf, menacing, rioting and criminal possession of a weapon.

In August,off duty officer Kenneth Fur took it upon himself to remind
us that police are the absolute enemy. He became angry when three trans
women in DC refused complicity in his entitled assumption that his pig salary.
could buy any trans body he encountered on the stre. So angry, in fact, that he.
climbed onto the roof of their car and shot the passengers inside. One woman
was grazed by a bullet, one was shot in the hand and the brother of one of the
women was shot in the chest. The cops were kind enough to show up and escort
the injured individuals to the hospital..in handcuffs.

A few days ago Brooke Fantelli was repeatedly tased in El Centro,
Ca by a Bureau of Land Management ranger. Brooke was stopped for public
intoxication while taking pictures in the desert. After being ID'ed the ranger
told her, “You used to be a guy." and then tased her with her hands up. Once she
was on the ground he tased her again, this time in the genitals.

‘Also this month, Andrea Jones was arrested for indecent exposure, or
more accurately,for exposing the legal system as the brutall illogical apparatus
of control that it is. Andrea went topless in a Tennessee DMV after they refused
to change the gender on her ID to female. As a “male’,she said, she had the legal
sight to take off her shirc. She was jailed for three weeks,lost her job and will
most likely have o register as a sex offender. As usual, cops and CO? are free
0 rape us and expose us to sexual violence meanwhile charging those they ake
hostage as "sex offenders” Those most vulnerable to this tactic of the state are
the gender variant, queer inmates and black men who are demonized in racist
smear campaigns by the media as *rapists” every ime a cop gets shot.

Finally, we want to mention Amazon, a transsexual lesbian who has
been in prison for the past 30 years and is serving lfe in California. In a leccer
that was published in a Black and Pink newsletter carlir this year she says “Tam
from Gender Anarky Collective in the prisons. We are a milicant organization
fighting for transsexual medicine in the form of female hormones and sex-
corrective surgery, and against all forms of hate, genocide and discrimination
by cops or prisoners alike, and are also a self defense scructure and will fight,
have fought, and are fighting for ours on the yards. 1 am currendly in the hole for
“battery on an inmate with a weapon! Two other girls are here with me, one for
three counts of assault on staff who jumped on her. We survive by aggressive self
defense” She then proceeds to denounce activism and engagement in poliics,

39
describing instead the necessary “post-apocalypric civil war madness” that the
myth of social peace works desperately to keep us from. “Prison is government.
No government in the world is going to allow anyone to deconstruct its prisons,
come what may. Thercfore, to actually abolish prisons, the government must be
destroyed, overthrown.”

Here's o the end of the capitalist system that the police imprison us to
protect and to freedom for trans women, and freedom for us all. As our hearts
burn with the loss of our loved ones, may their cities burn as well.

Dean Schmicz was not the first and he will not be the last!

VENGEANCE NOT REMEMBRANCE!

WE WILLNOT REST IN PEACE!

Anti-gay aly in the morning of April 24th a group of

angry queers smashed out the windows of Mars
Church Hill Church in Southeast Portland. Mars Hill
Smashed is notoriously anti-gay and anti-woman. Mark

) Driscoll, Mars Hills head pastor, has said that women
in Memory .4 o be subservient co their husbands and thar gay
of Mark people are a cancer. His personal brand of Christianity

crusades against the “feminizarion” of Jesus - we angry
Aguhar and queers o o of Jesus, but we have a problem S
Paige Clay  anyone who has a problem with femmes.

“This action was taken in memory of Mark
Aguhar, a firce queer/trans femme of color and artist
from Chicago who killed herself a lcele over a month
ago. We also hold i our heares Paige Clay,a trans woman
of color who was found murdered in Chicago on April
16th; Duanna Johnson, a black trans woman who was
in all likelihood murdered by the police in 2008; Agnes
Torres Sulea, Deoni Jones, and all other trans women
who have been murdered by this cissxist, femmephobic,
racis,and eransmisogyniseic socicy.

Churches are a mjor contributor to the culture
that decms trans women of color to be disposable, a not
worth kecping alive. Children who are forced to artend
Masrs Hill re indocerinated in harcful dogma that reaches
them their narural desires arc an abomination that vl

40
damn them to hell. Dan Savage’s “It Gets Better” campaign does nothing n the
here and now for queer kids trapped in abusive home orreligious sctings. And it
never got better for Mark, Duanna, Paige, Agnes, Deoni, or the countless other
erans women (cspecially brown trans women) who are regularly murdered.

When Mars Hill moved to town, so-called “representatives” of the
queer “community” from the Q Center met with officials from the church in
order to have dialog. What we have to say to the Q Center s this: FUCK YOU,
you don't represent us. You are disgusting waitors who prioritize social peace
and the bourgeois aspirations of rich white cis gay people over the more pressing
survival needs of more marginalized queers. Fuck dialog with people who want
us dead, the only dialog we need with scum like Mars Hill is hammers through
their windows.

We smashed Mars Hill because they make ourlives miserable. We hope
this small act of vengeance will strike some fear into the hearts of all of Mars
Hills pastors, and warm the hearts of our friends and comrades (known or
unknown). It may not get better, but we can certainly get even.

angry pdx queers

Denver: fier a day in the sun and strets of Denver
and a rowdy-as-hll May Day demo, some
CeCe Mec- queer anarchist demons of the nights let

Donald cheir hair down and gave some gentrifying
fucks a much-needed makeover. These comrades are sick

Brigade of sccing property priccs in the formerly working-class
Attacks Highlands neighborhood skyrocket, all due to yuppies,
Starbucks 1t condon and he corportons s v 0 plsc
and Police These comrades grew tired of sceing that ugly

beige Scarbuckson Federal,so they gave itanew paincjob.
Car Five paint bombs gave the scorefront a beauiful facclifi
Mayday 2 concrete planter was also liberated inco a few picces
2012 duringthe action. The queer demons of the nigh actacked

Starbucks for the role they play in gentrification, but also
for their co-opting of queer struggle. Starbucks recently
endorsed a push for gay marriage, an assimilationist goal
of white, cis-gendered, upper-class gays. We have no
desire to become part of the system that destroys us, and

41
we will never assimilate to the society of oppression built and maintained by
heterosexism and cissexism. This action was also carried out in solidarity with
the Starbucks Workers' Union of the IWW; and their struggle for recognition.
Later that nighe, his merry band of queers artacked a police car parked
outside a private residence with another paint bomb. Cops are also part of the.
genuifying forcein the Highlands, harassing the working class and defending the
property of yuppics and corporations (a ot of good that did for the Starbucks).
Pigs have a long history of attacking quer folk, from the Compton Cafeteria
iots and continuing today. While not a dircet confrontation, the message gets
across: we know you're in our hood, and we don'tlike it. Either quit your job, or
putabullet in your own head.
Allof these actions were carried outin solidarity with CeCe McDonald,
a trans* and black self-defense prisoner of war. She is currently on tria, facing
murder charges in Minneapolis, MN after geting into a fight with a neo-nazi
and some transphobes. Honee Bea, you're in our hearts and minds!
We also stand in solidarity with our comrade arrested during the
May Day demo due o the actions of so-called “marshals” who are also sclf
proclaimed pacifist. In every Occupy Denver altereation, it has ALWAYS been
the "pacifists” who physically start shit with the “violent anarchists.” Fuck off
and die, peace nazis. Especially Roshan Bliss and Tanner Spendley; you're both
on our shiclist, you liberal, snitching scum.
Solidarity co all prisoners, especially our queer and trans" liberation
prisoners of war. We're coming for you, comrades.
Unil all cages are empry,
‘The CeCe McDonald Brigade
Queer
Attack

Squadron
Molotovs
Bank in
Solidarity
with CeCe
McDonald
June 2012

O MUCH TO BE FURIOUS ABOUT, SO

MANY WAYS TO VENT.

Forever in the footsteps of beauriful queers like

CeCe McDonald, we frustrated queers and
dissidents refuse to take people’s shir.

Endless solidarity to CeCe and the action she
took to defend her life and safety, and endless disgust
towards the state which has twisted her hardship of
being assaulted against her with pointless and arbitrary
punitive action, further risking her safecy.

How backwards, to face brutal social bigotry
as a trans woman of color on the streets only to be
forced through a system of institutionalized racist trans
‘misogyny. In such an openly hateful environment, how
are folks like CeCe expected to NOT be ready and
willing to defend themselves?

As a small gesture of solidarity with CeCe,
and all others who suffer under the hand of the racist,
trans-misogynist capicalist scate, a Molotov cockail has
been tossed through a large window of a Wells Fargo
in Pordand, Oregon late last night. The Aaming bordle
flew casily through the window spewing fire and glass
inco the building, a delightful and bricf escape from the
‘monotony of the endless spectacle.

Banks like Wells Fargo continue to profit and
Rourish at the expense of people like CeCe, funding
the police and prison industrial complex which proect
banks' incerest and profic through brute social control
Capical is such filch!

Solidarity also to those experiencing political
repression here in Porddand, by petty cops and worthless
detectives who look to old cases and unsubstanial
evidence in order to make examples of our comrades.
And still, you pigs remain helpless in the face of our
actions against you and the property you try to protect.
QUEERS MAKE TOTAL DESTROY!

AND THEY WERE RIGHT - (A) TTACKING IS
SOEASY!

43
FURTHER READING

A Soldier’s Story - Kuwasi Balagoon

The Anti-Exploits of Men Against Sexism

Assata - Assata Shakur

Bash Back Queer Uliraviolence - Fray Baroque, Tegan Eancll (eds.)
Creating a Movement with Teeth - Danicl Burton-Rose (ed)
Dictatorship of Postferninist Iagination

Direct Action - Ann Hansen

“Drifting from the Mainstream *- Nikki Craft

“Fags and Dykes Want to Know” - Linda Evans, Susan Rosenberg, and Laura
Whitchorn

Guerrilla USA - Daniel Burton-Rose

Houw to Destroy the World - Ignorant Rescarch Institute
Introduction to Civil War - Tiqqun

“Is the Anarchist Man Our Comrade?”

“Justice is a Woman with a Sword” - D.A. Clarke

Les Guérilléres - Monique Wittig

“Letter to.a Gender Rebel”

Outlaw Woman - Roxanne Dunbar-Ortiz

Pushed By the Violence of Our Desires

Readymade Artist and Human Strike - Claire Fontaine

“The Sexes: The Lavender Panthers” - Time Magazine

Shoot the Women First - Eileen MacDonald

Sing a Battle Song - The Women in the Weather Undergeound
Smash the Chuurch, Smash the State - Tommi Avicolli Mecea (ed)
Stonewall - Martin Duberman

The Story of Tatiana - Jacques Baynac

This is Not a Love Story: Armed Struggle Against Patriarchy
Toward the Queerest Insurrection

The War Before - Sufiya Bukhari

“Where Abolition Mets Action” - Victoria Law

Why Misogynists Make Great Informants - Courtney Desiree Morris
Why She Doesn't Give a Fuck About Your Insurrection
19 Wearenotaskingforarighttothe
streets, we are taking them; we
arenotaskingforadvertisements
that do not objectify women,
we’re destroying the commercial
mechanisms that objectify
women; we are not appealing to
male power for an end to rape,
but threatening: “If you touch
me, I will fucking kill you.”

For once, the mechanisms that
create and maintain identities of
womanhood were refused, and
our desires were our own, our
bodies were our own, and our

violence was our own.
- We’ll Show You Crazy Bitches

Untorelli Press