#Anarkata

[contaminatedvessel]

people think I'm kidding when I say that I believe shoplifting from corporations is okay. you need/want that thing? take that shit and try not to get caught (some security guards can be really fucking violent so be careful).

#fuck corporations #this isnt about small buisnesses btw #shoplifting #punk #anarchopunk #anarchist #anarkata #anarchism #queer punx #queer anarchism #fuck capitalism #anarcha queer #queer punk #anarchoqueer #everything should be free #fuck the law #anti capitalism #anti capitalist

[butts-bouncing-on-the-beltway]

Anarchist Book Club Presents a reading for March:

Anarkata - A Statement

Afrofuturist Abolitionists of the Americas

Table of Contents:

What Is Anarkata?

Anarkata Tradition

Anarkata Politics

Anarkata Praxis

To What End? The End of the World?

Full text:

What Is Anarkata?

“Anarkata” emerges as a response to the political alienation that has been experienced by Black anarcho adjacent leftists who reject both the whiteness of traditional anarchism and the authoritarianism of some forms of Black nationalism.

21st century “Black Anarchism” as a concept has recently gained more popularity as the works of Lucy Parsons, Lorenzo Kom’boa Ervin, and Kuwasi Balagoon, have become more widely disseminated on the internet (and especially with the publication of the ‘Black Anarchism Reader’). This increased attention and visibility has provided a degree of validation to those of us who are Black radicals that share a common belief in the need for decolonization and self-determination for Afrika and the Diaspora, but who reject an uncritical investment in hierarchy, centralization, and the State as the ways to achieve international Black liberation.

We find Black Anarchism as a political tendency particularly attractive because of its flexibility— how it draws from a number of revolutionary frameworks—Black Marxism, Maoism, Pan Afrikanism, Black feminism, Queer liberation—which makes it not just opposed to the Western and capitalist forces oppressing Black people, but also the transmisic, heterosexist, misogynistic, disablist, and human-centered forces working against us as well. Most of us in “anarchic” Black radical movements, however, find ourselves overlooked, and our politics get confused and dismissed as synonymous with classical, European Anarchism—which is itself often misunderstood by the non-anarchic world as largely an aesthetic and utopian movement, perhaps where people in bandannas smash windows or advocate an individualist liberty, a naive pacifism, or simply uncoordinated destruction and “chaos.” It is within this milieu—of the increased popularity and relevance of anarchism to Black revolution, and the confusing or elusive nature of this relevance in the public consciousness due to anarchist mythology—that some of us decided we should develop our own name, to help demonstrate that we locate our anarchic radicalism in our own history as Afrikan/Black people.

The struggle for Black self-determination has often articulated itself through self-naming, whether naming independent parties or religious institutions or choosing non-Anglo/non-European names. Inspired by that tradition of self-naming, it was suggested we could use the term ‘Anarkata,’ to describe ourselves for ourselves within the revolutionary canon. Short for ‘anarchic akata,’ the term is to be a reclamation of the Yoruba word for ‘housecat’ or ‘wild animal’ (we thank Black Youth Project for getting us thinking about this) that has been used to describe Afrikans displaced in Amerikkka. Reclaiming a term that has been on some accounts regarded as a slur and on other accounts is said to be a way to conflate all Black/Afrikan folk with the Black Panther Party was important here. Anarkata means for us that first and foremost the prefix “anarch-“ (meaning ‘without unjust hierarchy’ or ‘without rulers’) would be grounded in the political struggle of ‘Blackness’ as a Pan-Afrikan (and Afrikan Diasporic) set of experiences and revolutionary histories (anarch-akata) and not just in some universalized, unspecified vision about absence of rule (anarch-ist). We would thus be defining domination, subjugation, exploitation and resistance to them in light of Black/Afrikan thought and struggle.

In this way, to be Anarkata is akin to something Ashanti Alston once said, where our Blackness is “…not so much as an ethnic category but… an oppositional force or touchstone for looking at situations differently. Black culture has always been oppositional and is all about finding ways to creatively resist oppression. So, when I speak of a Black anarchism, it is not so tied to the color of my skin but who I am as a person, as someone who can resist, who can see differently when I am stuck, and thus live differently.” Anarkata politics seek to consolidate that flexible culture of Black oppositionalism into a consciously revolutionary, ethical and logical form—especially in response to 21st century problems facing Black/Afrikan people globally such as climate change, environmental racism and disablement, neocolonialism, neofascism, Zionism, settler colonialism, militarized policing, mass incarceration, etc. It is this process of synthesis, a synthesis of Black radical oppositionalities along the lines of a Black nonhierarchical critique (Anarkata synthesis), that is characteristic of the Anarkata approach to Black liberation.

The following document is not to be a founding document for one particular organization but is intended to be a jumping off point for anarchic Black radicals to cohere our diverse thoughts together. The authors have not written this to speak for all things in anarchic Black revolution, but we write this as an invitation to us all to put our heads and minds together. We hope that from this document a set of conversations and relationships can spring by which Anarkatas can then more effectively propagandize and produce a wave of literature that reflects even more of our perspectives. We envision that what’s proffered here get taken up, dissected, rewritten, expanded upon, and challenged beyond here—that this be a living document. We hope that it is used to better inform and enrich the local Black anarchist work already taking place. Zines, videos, memes, lexicons, podcasts, articles— we hope to see all of this and more generated around this document so that the growing energy for and interest in anarchic Black radical politics can be intensified and pushed further. Our hope is that in coming together as Anarkatas we can then work more cohesively to make our traditions, politics, praxes, and freedom visions accessible to everyone.

#book club #literature #afrofuturism #anarkata #black radicalism

[magicaljoyfriend]

"poor ppl are stupid"

meanwhile, multiple billionaires paid $250k each to die in a tin-can piloted by a bootleg Xbox Controller

#funny things #eat the rich #leftism #leftist #anarkata #anarchist #anarchocommunism #anarcho communism #rip bozo #ACAB

[anarchistin]

We find Black Anarchism as a political tendency particularly attractive because of its flexibility—how it draws from a number of revolutionary frameworks—Black Marxism, Maoism, Pan Afrikanism, Black feminism, Queer liberation—which makes it not just opposed to the Western and capitalist forces oppressing Black people, but also the transmisic, heterosexist, misogynistic, disablist, and human-centered forces working against us as well.

Most of us in “anarchic” Black radical movements, however, find ourselves overlooked, and our politics get confused and dismissed as synonymous with classical, European Anarchism—which is itself often misunderstood by the non-anarchic world as largely an aesthetic and utopian movement, perhaps where people in bandannas smash windows or advocate an individualist liberty, a naive pacifism, or simply uncoordinated destruction and “chaos.”

It is within this milieu—of the increased popularity and relevance of anarchism to Black revolution, and the confusing or elusive nature of this relevance in the public consciousness due to anarchist mythology—that some of us decided we should develop our own name, to help demonstrate that we locate our anarchic radicalism in our own history as Afrikan/Black people.

#anarkata #black anarchism #anarchism #black liberation #lucy parsons #kuwasi balagoon #africa #afropessimism #racism #slavery #europe

[pumpacti0n]

the thing about a mere transfer of political power under the guise of propping up dictators or a party to represent "the people"™️ is that when it comes to the process of attempting to hold authorities accountable for some transgression, it's easy for the organization in question to place blame on someone who has relatively low social standing or material wealth to leverage.

we can identify evidence of this in the rare instances where cops violate some law and are then punished by the court systems and their local precinct. this creates the illusion that justice has happened, when it's actually an act of pacification. the fundamental relationships between cop, civilian and prisoner has not changed. this act of judgement never assigns blame to the system of policing itself as an institution and enterprise.

a governing body that is critical of its own authority would undermine its perceived legitimacy. but by offering a insignificant pawn to sacrifice and punish, the false belief that fairness is possible in our society, one with unfairness embedded into its very fibers, can persist and propagate.

such punishments do not result in the opportunity for fairness to take root. how could it, when even innocent bystanders can be implicated in "crimes" and have their lives destroyed, all as a result of proximity to where such a "crime" took place?

we're often led to believe that the protocols meant to prevent or uncover false accusations and scapegoats work more often than they do not, that the Law exists to maintain an equilibrium and check of any illegitimate concentrations of power. left out of this analysis, is the law (the processes by which ownership is attributed) and the State itself, as an illegitimate concentration of power.

can a government take itself to court? can judges find themselves guilty?

what allows us to think that any persons with a monopoly on violence would be inclined to make themselves the target of such violence? how can one with no capacity for violence hold them accountable?

there will undoubtedly be a great many who are under the impression that this conflict is a natural occurrence, the "dog eat dog" mentality that treats conflict as an essential core of all relationships, a malformed conception of history, the result of fascist propaganda and fearmongering that takes no account of cooperation as a key aspect in the emergence of all social life.

cooperation is not perfect, either, or without its own set of limits -- though solidarity has as many a potential flaw as any other social relationship, it's only through this process that mutual self interest can be assured. authoritarianism and the hierarchies it treats as immutable and reinforces is what makes cooperation impossible and untenable, not the act of cooperation itself.

radical egalitarianism is the anarkatist definition of what success entails -- not merely the very low bar orthodox marxists tend to have of lessening poverty (whilst maintaining capitalist relations) and raising literacy rates (in order to create a more effective labor force), or indefinitely competing with other economic forces over territory with war machines as the earth's ecosystem decays beyond repair.

focusing only on "workers" will continue to miss the mark of what's necessary for building a revolutionary movement that has a hope of abolishing the present state of affairs. a radical approach is one that is intersectional in nature and accounts for all abuses and monopolies. none of us are free until all of us are, but many of us do not have any hope of breaking the chains that bind us, so long as our chains reach further than other prisoners. we adapt to forgo any hope for liberation in lieu of a sense of control and complicity, judging that we're better off in the cell than taking a risk to burn down the prison.

a transfer of power is not the abolition of our condition, but a shuffling of the deck -- the same rigged game, but a different iteration that results in different winners but the same losers -- master and slave. we're tired of losing this rigged game authorities want us to play. self-determination and free association would mean we'd get to set the terms and take ownership of our lives, not negotiate for them with our masters, who care little whether we actually live or die.

#marxism #anarkata #vanguard party #vanguardism #state capitalism #liberalism #reform #welfare state #marxism leninism #democracy #liberal democracy

[slimethought]

It's time to explore the origins, history, and diversity of Black Anarchism.

The list of artists used is in the outro.

Introduction - 0:00 Pre-Colonial African "Anarchism" - 0:58 What is Anarchism? - 4:09 The Rise of Black Power - 6:53 The Rise of Black Anarchisms - 11:05 Lorenzo Kom'boa Ervin - 11:08 Martin Sostre - 14:03 Kuwasi Balagoon - 17:06 Ojore Lutalo - 19:47 Ashanti Alston - 22:15 Anarchist People of Colour - 25:08 Anarkata - 28:48 African Anarchism - 30:49 Conclusion - 34:40

Support me on Patreon!   / saintdrew   on Twitter!   / _saintdrew   on Medium.com   / saint-drew   https://saint-drew.carrd.co

Music: Sun (prod.   / salmontheghost   ) Rodeo days (prod. Zeus The God x Greg Sekeres)

#Eyeball Zone #Andrewism #Black Anarchism #history #misrepresentation #Ben Fletcher #Lucy Parsons #Domingos Passos #Black Anarchic Radicals #BARs #New Afrikan Anarchists #Quilombists #Anarkatas #Anarchists #Anarchist Panthers #Black Autonomists #African Anarchists #Black Power #ojore Lutalo #Lorenzo Kom'Boa Ervin #Kuwasi Balagoon #Ashanti Alston #Martin Sostre #Anarchist Black Cross #JoNina #Anarchist Socialism #bisexual #MCU #false charges #Love and Rage

[thottybrucewayne]

Welcome to my blog! Take your shoes off at the door

My Name Cheyenne but everyone calls me Chey ||27|| Nb genderfluid ||Gothgoth||TME||Pan Africanist & Anarkata||

Dni/blockable offenses

My blog is 18+ no age in bio will get you blocked

If you are white and you don't ask me if you can follow me? You're getting blocked.

Any of yall "fiction doesn't affect reality" bitches? Automatic block

Transmisogynists/Racists/terfs/transphobes/homophobes/lesbophobes etc. will be blocked on sight

If you have "I don't reblog donation posts" in your bio? You're getting blocked

🖤 🦇🖤

Free all actively colonized people! Death to settler colonialism!

From the River to the Sea 🇵🇸

#thotty speaks #about me #blog intro #before you follow

[queersatanic]

Hello !!! 💖 I'm a young satanist trying to figure out how to properly worship and live the lifestyle, but with all the Nazism and such that satanism is infected with, I'm a bit lost as to where to turn for good information that's not gonna accidentally get me on board with ideas that have nasty shit hidden in the shadows of them. Are there any good books/organizations I can look into or just some general tips? <3

We have a certain perspective on this, so bear that in mind.

What is attractive about Satanism as a concept is not really the "might is right" ideology of Anton LaVey and its worship of social stratification, and it's not The Satanic Temple's pyramid-shaped classical liberalism / Gen X trolling.

Rather, it's taking the idea that even if the story of Christian mythology were true, Satan is still the hero for looking at an omnipotent tyrant and that tyrant's proposed immutable hierarchy for the universe but choosing to rebel and grant people agency over their own lives.

And it's the idea that if the Christians say we are demonic or of the devil's party for being queer or seeking the common good of all people, well, then we're with the devil and down to party.

For that reason, anarchism is more central to Satanism than wearing black or lighting candles, even though the aesthetics are what distinguish it from other strains.

From that, Errico Malatesta is a good place to start because he wrote for a long time and focused on pamphlet-style works that could make sense to a typical person, rather than academics.

Malatesta is easy to read, and still relevant in lots of ways because he lived through so much and lived his ideals (famously, for example, refusing to talk to the cops after he was shot by a fellow anarchist over an ideological dispute).

"The ABCs of Anarchism" by Alexander Berkman is also a good introductory work for establishing fundamental values and why.

You also can listen to that one as an audio book over at Audible Anarchist.

Note that both of those are straight white men, and the "mainstream" of anarchism has often had a problem of failing to recognize or live by principles of opposing all hierarchies, including white supremacy and cishetero-patriarchy. The fact that anarchist Becky Edelsohn "dated" Berkman when she was 16 and he 36 (and that this was supported by Berkman's previous partner Emma Goldman) is one example of this. Mikhail Bakunin gave us one of the best quotes of all time regarding anarcho-satanism ("But here steps in Satan, the eternal rebel, the first freethinker and the emancipator of worlds"); Bakunin was also a racist.

Other people can give better advice and examples, but Indigenous Anarchism, Black Anarchism, Anarkata, Queer Anarchism, and Anarcha-Feminism are all areas that a person needs to put work into in order to undo the kyriarchy — the whole structure of interconnected systems of oppression we're indoctrinated into and subjected to.

"But what does that have to do with Satanism?" Mainly it's to help you spot when something you come across is engaging in the sort of hierarchical, fascistic, or even neo-Nazi ideas that LaVeyan Satanism and its offshoots have always had connected with them. They're not always obvious, and having good principles established is the best immunization and antidote to being exposed to new ideas with euphemisms and shibboleths you can't be expected to be prepared for.

You also can come up with your own rituals and ideas. For example, the Satanic Flame Ritual we have is not due to access to some secret knowledge but it helps externalize and objectivize an internal, subjective, emotional process. Things like candles and flames or altars are best seen in that light.

Anyway, hopefully that helps. It's not that you should never read something like The Satanic Bible or other esoteric works to get ideas. It is that Satanism is the exact opposite of place to look for good ideology or consistency, so you want to start somewhere else for that (we say anarchism) and then look to Satanism and other Satanists for aesthetics and inspiration for rituals that you can modify and integrate into your life in ways that best serve you.

#ask me anything #satanism #anarchosatanism #errico malatesta #Alexander Berkman #anarchist communism #anarchism

[milkboydotnet]

Support our elders! Support living revolutionaries! 

#lorenzo ervin #anarchism #black anarchism #anarkata #lorenzo kom'boa ervin

[navigatethestream]

Black trans safety means we move like mycorrhizae and struggle on the ground or underground to get resources around so we can meet our material needs. This is how we can lessen the likelihood that our struggling communities even have to interact with either the police or bigots in the first place. It means we think of in terms of political education, jail support, bailouts, and advocacy so we can raise our awareness of and stand with our incarcerated and formerly incarcerated Black trans siblings who often get overlooked. Black trans safety means we also consider and strategize around what it means to arm or train both ourselves and one another for self defense. It means developing safe houses and escape routes and creating liberated spaces for ourselves. When we say defense, we mean creating independent medicine, food, education, arms, and mental health infrastructure to sustain and nurture and protect ourselves, by us, for us. When we say Defense as street queer anarkata defenders, we are talking about all the ways we can show up for ourselves, knowing that as Black trans and Black queer folk, the State is after us, and hate-filled people in our communities are just as eager to do their work for them. All of these components and features of a movement are entirely necessary for, not just sustaining our people, but allowing our freedom fighters some avenues to slip through the cracks of surveillance and repression much more easily. Together, that allows for a more comprehensive challenge to take root against the colonizer. This is how Anarkatas roll. Meanwhile, many (not all) of the demonstrations centering cis/het men's perspectives have erupted without a groundedness or even a push toward these kinds of necessary intra-community infrastructures. They are moments of opposition without a revolutionary proposition, especially the peaceful ones. These ones, often being led by politricksters and boujie class traitors tryna push their brand or their platform, coopt the riots' focus and take it off lasting and wide-ranging Black liberation. The narrative trying to discredit riots is a way to make people begin linking the solution for their financial needs or rage towards foolish bids for recognition from Massa. This is why the media keeps tryna pin all the rebellions on ‘outside agitators’ and a whitewashed understanding of anarchy or anti-fascism. It is to take attention off legit and independent sources of Black rebellion and the wider solutions they call for, all to shift everything back to just firing/jailing cops and the need to keep a nuclear family in tact — as if these are structural solutions. But that narrative is not gonna work with QmmuniTy, not when we remember that our movement explodes from a riot against the police that was started and led by Black trans women like Marsha P Johnson, sex workers, and revolutionaries involved in working class, civil rights, and anti-war movements. Respectability politics has no sway over Black trans and gender variant history. Cis/het people know this, which is why those among them who want to hold onto the colonizer’s sensibilities continue to blame the ‘police brutality’ issue, not on its true role as a facet of apartheid and imperialism, but on a supposed ‘unholiness’ about Black TLBGIA+ community members. And, they are literally attacking the QmmuniTy right now instead of tryna sustain the rebellion against Massa. They’d rather punch down as a desperate bid for some economic crumbs from a Eurochristian/binary/nuclear family social arrangement that whiteness never even allows them to fully occupy. We are truly all we got, unless some cis/het people are willing to join us in challenging Massa’s house, rather than trying to use its tools for a fake version of dismantlement that is really just an attempt at integration.

Transphobia is a Respectability Politic: Thoughts on Black Community Defense by K.D Wilson 

#Black trans lives matter #transphobia #trans self defense #anarkata

[butts-bouncing-on-the-beltway]

I decided I wanted to read a little something extra today and something told me at least one of you would want to read it too.

Afrofuturist Abolitionists of the Americas

Anarchism / Intersectionality / Decolonization

Feedback Loop

1. Anarchism

2. Intersectionality

3. Decolonization

For Anarkatas, Black Intersectional Feminism and Decolonization aren’t optional ideological stances. Together they are instrumental in addressing the complexities of systemic ableism, cis hetero patriarchy, transmisogynoir, Racism, anti-indigeneity, imperialism, colonialism, poverty, class, land, property, prison abolition, cultural theft, exploitation and capitalism, providing a map to areas of need and a course of action respectively. Informing and informed broadly by the principles of Anarchism and guided more specifically by our own Black anarchic traditions, the centering of these struggles and analyses in tangible ways should form the core of our focus and efforts.

1. Anarchism

This is the first filter we will apply to a set of conditions in order to arrive at a course of action. Anarchism is now understood to encompass all anti-racist, anti-authoritarian, anti-state, anti oppression etc struggles but the core tenets of anarchism (anti authoritarianism, anti statism, horizontalism, decentralization, mutual aid) are routinely idealized and presented in a uniformly colorblind, universalist manner. Universalism as conceived by those locked within the white identity construct can never truly be universal, and it could be argued that the urge to universalize phenomena is itself a protective mechanism of the white identity construct. In any event, anarchism gives us the rough blueprint for the outcome we want and pitfalls to steer clear of. Anarchism in this sense is an ideal. But it can’t be one size fits all. Next, we have to compare the ideal to what we actually see. To do this we need a tool with which to analyze the material conditions. That tool is Intersectionality.

2. Intersectionality

Our second filter is intersectional analysis. Intersectionality, coined and illumined by Kimberle Censhaw and particularly the Black feminist identity politics of the Combahee River Collective grew out of a desire to reconcile Marxism with the unique experiences of Black women. Like old school anarchism, Marxism provided a rough blueprint for the structures of class struggle under simpler conditions; the most oppressed were in the position to see that it needed a serious upgrade.

Intersectionality is a microscope.

It allows us to analyze any given situation on a structural, multidimensional level and steer to the locus of the most compounded oppressions. In this way, we can attack the monster closer to the source, and through the perspectives and leadership of the intersectionally oppressed, especially Black women, provide adequate aid to the largest swath of people, starting with those who need it most. Intersectional analysis is indispensable in conflict resolution, resource allocation, navigating interpersonal relationships, and representation to name just a few areas of applicability. It should be apparent that while intersectional analysis certainly chips away at the universalized flatness of barebones anarchist and Marxist doctrine, anarchist and Marxist analysis are better for it; in fact, intersectional analysis strengthens both Marxism and Anarchism.

Now that we’ve analyzed the conditions through an intersectional lens, we must decide on a course of action. That course of action is the path of Decolonization. Decolonization is central to Anarkata praxis.

3. Decolonization

Decolonization is our third analytical filter, our praxis, and our immediate material goal all in one.

Through analysis of the material conditions, we have seen that the only remedy is complete abolition of the existing structures of oppression. We have seen that the relationship between oppressor and oppressed and the planet is intolerable, untenable, irreconcilable, and unreformable and to make room for the world we want to see, the dream of a world which isn’t built on our oppression, we have to sweep away the old one. This is the meaning of decolonization. Decolonization isn’t a return; we can never return. What’s left is to take what is ours now and build the world we want to live in now. We do this by any means necessary. By ceasing to perform for the gaze of whites or provide more free labor to oppressors. By learning our radical history. The validity of the white cis hetero patriarchal identity construct (the “norm”) is called into question, ridiculed and mocked. Our own identities are celebrated in their multiplicity. All accepted norms are questioned and placed in a decolonization context. These are decolonizing imperatives that arise from the ontological needs of the oppressed and can in no way be encroached upon or dictated by colonizers. Decolonization isn’t a polite or abstract process; to the oppressor, it’s rude, inopportune, adversarial, contrary, mean, emotional, unintelligible, etc. To the oppressed every drop of scorn heaped on the oppressor in our name is a show of love. Decolonization demands fearlessness beneath the white supremacist gaze. Decolonization is a constant practice, requiring a radical posture. Full Decolonization is militant, often bloody.

By now, our filters have skewed the picture of our anarchist city on the hill. The edges are blurrier, the walls have revealed some cracks. The world we wish existed is far in the distance. The real world has thrown us a few curveballs (racism, sexism, ableism, racial power dynamics etc) to contend with, things we have to attack structurally as well before we can begin to have the world we want. Different times, places, and populations have different material conditions and we need to meet people who want to build where they are and work with the tools that are at our disposal.

“Decolonization never takes place unnoticed, for it focuses on And fundamentally alters being and transforms the spectator crushed to a nonessential state into a privileged actor, captured tn a virtually grandiose fashion by The spotlight of history. It infuses a new rhythm, specific to a new generation of (human), with a new language and a new humanity. Decolonization is truly the creation of new (humans).

But such a creation cannot be attributed to a supernatural power: The “thing” colonized becomes a (human) Through the very process of liberation

— Frantz Fanon

(https://theanarchistlibrary.org/library/anonymous-a-i-d)

#book club #literature #anarchist #black anarchist #black literature #afrofuturism #decolonization #combahee my darlings it looks like you'll be up for tomorrow's reading #frantz fanon

[bfpnola]

Anarchy is not chaos. There is a popular, propagandistic idea that anarchy is about chaos. This lie is perpetuated to convince us that only in relying on the very Massa (or Massa’s house — systems, structures, etc.) which abuses us can we remain safe. Anyone who believes this, however, is thinking like a liberal, even if they claim to be revolutionary.

Anarchy instead describes a mode for humans to exist in/with our environment. It is a condition of planetary affairs where the very need for governance, rule, authority, positions of power is undone.

Anarchy assumes that positions of power are not ‘adaptations’ to our material conditions, but are corrupt forms of relating as humans within our environment…

…In an anarchic world, people are freely operative with the earthly source of our (social) empowerment, thus having access to the resources we need without having to rely on the very people who abuse us. This will not be a utopia, but it will be a truly adaptive mode of existence, where our capacity to respond to and overcome challenges is made possible and is activated through the liberation of the most marginal and the shared, informed leadership capacity of our communities.

#anarchism #bipoc #reaux speaks

[anarchistcommunism]

This move to blame anarchists and “antifa” is intended to discredit these popular uprisings while demonizing and isolating the participants. Yet the ways that the prevailing order has failed almost all of us are clearer than ever. Outrage and protest have spread far beyond any particular ideology or group. As tens of thousands fill the streets of scores of cities, it is obvious that anarchists are not responsible for organizing these demonstrations. The demonstrations and the unrest accompanying them represent an organic response to a widely felt need.

At the same time, this organic groundswell of momentum, based in reproducible tactics that anyone can employ, embodies anarchist models for social change. Many of the practices and principles that have been fundamental to this movement have long been mainstays of anarchist organizing.

Here, we explore the anarchist roots of eight principles that have been essential to the success of the Black Lives Matter and Justice for George Floyd demonstrations, seeking to center Black initiatives that reflect anti-authoritarian values. For background on Black anarchism specifically, we recommend Lorenzo Kom’boa Ervin’s Anarchism and the Black Revolution or the more recent Anarkata Statement.

#George Floyd #Black Lives Matter

[pumpacti0n]

"Anarkatas believe that all hierarchies subject Black people to forms of capture, captivity, and commodification. Due to the historical processes of African enslavement that marked and transformed African bodies into property, chattel, and non-human merchandise, Black people have a particular vulnerability to captivity that is anchored by our bodies being marked as inhuman. Because of this, Anarkatas believe that all forces of oppression experienced by Black people including white supremacy, ableism, cisheterosexism, capitalism, colonialism, humanism, misogynoir, transmisogynoir, and patriarchy consists of hierarchical layers of power that place Black people in continued positions of vulnerability to capture, enslavement, and death under colonialism and capitalism. They form borders that cage our Black bodies in overlapping prisons of objectification. Because of this, Anarkatas seek to destroy and abolish all forms of hierarchical oppression. Anarkatas understand hierarchy as always subjecting Black people to these dangers."

- from "Anakarta - A Statement" - Afrofuturist Abolitionists of the Americas

#anarchism #black anarchism #anarkata #anti-state #quotes

[ddzzaaii]

#text

[queersatanic]

a vine will destroy a building just as surely as a fire; roots destroy concrete just as well as a bomb

https://twitter.com/QueerSatanic/status/1399114734436192261

#queer satanic #AnarchoHoodism #community gardens #community defense #anarchism #Black Anarchism #Anarkata