Alexander Berkman

Emma Goldman

On December 21, 1919, Emma Goldman, along with 248 other radical "aliens," was deported to the Soviet Union on the S.S. Buford under the 1918 Alien Act, which allowed for the expulsion of any alien found to be an anarchist. This is the last statement made by Emma Goldman and Alexander Berkman before their departure to the Soviet Union

On December 21, 1919, Emma Goldman, along with 248 other radical "aliens," was deported to the Soviet Union on the S.S. Buford under the 1918 Alien Act, which allowed for the expulsion of any alien found to be an anarchist. This is the last statement made by Emma Goldman and Alexander Berkman before their departure to the Soviet Union

Deportation Its Meaning and Menace by Alexander Berkman and Emma Goldman; Part 02

Deportation Its Meaning and Menace by Alexander Berkman and Emma Goldman; Part 01

Deportation Its Meaning and Menace by Alexander Berkman and Emma Goldman; Introduction

A new political critique from the authors of The Coming Insurrection, calling for a "destituent process" of outright refusal and utter indifference to government. Now is the phantom chapter to the Invisible Committee's previous book, To Our Friends: a new critique from the anonymous collective that establishes their opposition to the world of capital and its law of labor, addresses current anti-terrorist rhetoric and the ferocious repression that comes with it, and clarifies the end of social democracy and the growing rumors of the need for a coming "civil war." Now emerges at a time when the Invisible Committee's contestation has found echoes throughout the West, with a collapse of trust in the police, an inept weariness on the part of the political system, a growing urgency for opposition, a return of the theme of the Commune, a vanishing distinction between radicals and citizens, and a widespread refusal on the part of the citizen to be governed. As farcical political elections continue to unfold worldwide like a line of tumbling dominoes, and governments increasingly struggle to reclaim a legitimacy that has already slipped out of their grasp, Now clarifies the Invisible Committee's attitude toward all such elections and their outcome: one of utter indifference. Now proposes a "destituent process" that charts out a different path to be taken, a path of outright refusal that simply ignores elections altogether. It is a path that calls for taking over the world and not taking power, for exploring new forms of life and not a new constitution, and for desertion and silence as alternatives to proclamations and crashes. It is also a call for an unprecedented communism—a communism stronger than nation and country.

A new political critique from the authors of The Coming Insurrection, calling for a "destituent process" of outright refusal and utter indifference to government. Now is the phantom chapter to the Invisible Committee's previous book, To Our Friends: a new critique from the anonymous collective that establishes their opposition to the world of capital and its law of labor, addresses current anti-terrorist rhetoric and the ferocious repression that comes with it, and clarifies the end of social democracy and the growing rumors of the need for a coming "civil war." Now emerges at a time when the Invisible Committee's contestation has found echoes throughout the West, with a collapse of trust in the police, an inept weariness on the part of the political system, a growing urgency for opposition, a return of the theme of the Commune, a vanishing distinction between radicals and citizens, and a widespread refusal on the part of the citizen to be governed. As farcical political elections continue to unfold worldwide like a line of tumbling dominoes, and governments increasingly struggle to reclaim a legitimacy that has already slipped out of their grasp, Now clarifies the Invisible Committee's attitude toward all such elections and their outcome: one of utter indifference. Now proposes a "destituent process" that charts out a different path to be taken, a path of outright refusal that simply ignores elections altogether. It is a path that calls for taking over the world and not taking power, for exploring new forms of life and not a new constitution, and for desertion and silence as alternatives to proclamations and crashes. It is also a call for an unprecedented communism—a communism stronger than nation and country.

Now Chapter 07 - For the Ones to Come

Now Chapter 06 - Everyone Hates the Police

Now Chapter 05 - End of Work, Magical Life

Now Chapter 04 - Let’s Destitute the World

Now chapter 03 - Death to Politics

Now chapter 02 - 50 Nuances of Breakage

Now Chapter 01 -Tomorrow is cancelled

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Audible Anarchism

Peter Kropotkin

Full text can be read here https://theanarchistlibrary.org/library/petr-kropotkin-organised-vengeance-called-justice An essay by Kropotkin sketching out an Anarchist view on the development of Justice in society.

Full text can be read here <a href="https://theanarchistlibrary.org/library/petr-kropotkin-organised-vengeance-called-justice" rel="nofollow" target="_blank">https://theanarchistlibrary.org/library/petr-kropotkin-organised-vengeance-called-justice</a> An essay by Kropotkin sketching out an Anarchist view on the development of Justice in society.

Organised violence called justice by Peter Kropotkin

Full text here: https://theanarchistlibrary.org/library/emma-goldman-syndicalism-the-modern-menace-to-capitalism   This recording is a mirror of a recording by our comrade and fellow youtuber TheAnarchistSpectacle:https://www.youtube.com/channel/UCmjdp1zvCaLOR4VOrpGz6mA

Full text here: <a href="https://theanarchistlibrary.org/library/emma-goldman-syndicalism-the-modern-menace-to-capitalism" rel="nofollow" target="_blank">https://theanarchistlibrary.org/library/emma-goldman-syndicalism-the-modern-menace-to-capitalism</a> This recording is a mirror of a recording by our comrade and fellow youtuber TheAnarchistSpectacle:<a href="https://www.youtube.com/channel/UCmjdp1zvCaLOR4VOrpGz6mA" rel="nofollow" target="_blank">https://www.youtube.com/channel/UCmjdp1zvCaLOR4VOrpGz6mA</a>

Syndicalism the Modern Menace to Capitalism by Emma Goldman 

Leo Tolstoy

Full text here: https://theanarchistlibrary.org/library/leo-tolstoy-on-anarchy Leo Tolstoy the famous Russian writer of War &amp; Peace and Anna Karenina was also a social critic and advocate of peaceful resistance and a form of Anarchism often called Christian Anarchism. This short essay outlines his views on left wing ideas and his own preferred way to achieve a just society for all humanity.

Full text here: <a href="https://theanarchistlibrary.org/library/leo-tolstoy-on-anarchy" rel="nofollow" target="_blank">https://theanarchistlibrary.org/library/leo-tolstoy-on-anarchy</a> Leo Tolstoy the famous Russian writer of War &amp; Peace and Anna Karenina was also a social critic and advocate of peaceful resistance and a form of Anarchism often called Christian Anarchism. This short essay outlines his views on left wing ideas and his own preferred way to achieve a just society for all humanity.

On Anarchy by Leo Tolstoy

Full text here:https://theanarchistlibrary.org/library/anonymous-desert   Author’s Note I have written Desert as a nature loving anarchist primarily addressing others with similar feelings. As a result I have not always explained ideas to which I hold when they are, to some extent, givens within many anarchist and radical environmental circles. Hopefully I have written in an accessible enough manner, so even if you don’t come from this background you will still find Desert readable. While the best introductions to ecology and anarchy are moments spent within undomesticated ecosystems and anarchist communities, some may also find the following books helpful — I did. Peter Marshall, Demanding the Impossible: A History of Anarchism (London: HarperCollins, 2008). Fredy Perlman, Against His-story, Against Leviathan (Detroit: Black &amp; Red, 1983). Christopher Manes, Green Rage: Radical Environmentalism and the Unmaking of Civilization (Boston: Little, Brown and Company, 1990). Clive Ponting, A Green History of the World (London: Penguin Books, 1991). Forward! Something haunts many activists, anarchists, environmentalists, many of my friends. It haunted me. Much of our subcultures tell us it’s not there, that we can’t see it, hear it. Our best wishes for the world tell us not to see it. But for many, despite their best efforts — carrying on with the normal activism, the movement building, living both according to and as an expression of their ethics — despite all this, the spectre gains form. The faint image grows more solid, more unavoidable, until the ghost is staring one in the face. And like many monsters of past tales, when its gaze is met — people freeze. Become unable to move. Give up hope; become disillusioned and inactive. This malaise, freezing, not only slows ‘activist workload’, but I have seen it affect every facet of many of my friends’ lives. The spectre that many try not to see is a simple realisation — the world will not be ‘saved’. Global anarchist revolution is not going to happen. Global climate change is now unstoppable. We are not going to see the worldwide end to civilisation/capitalism/patriarchy/authority. It’s not going to happen any time soon. It’s unlikely to happen ever. The world will not be ‘saved’. Not by activists, not by mass movements, not by charities and not by an insurgent global proletariat. The world will not be ‘saved’. This realisation hurts people. They don’t want it to be true! But it probably is. These realisations, this abandonment of illusions should not become disabling. Yet if one believes that it’s all or nothing, then there is a problem. Many friends have ‘dropped out’ of the ‘movement’ whilst others have remained in old patterns but with a sadness and cynicism which signals a feeling of futility. Some hover around scenes critiquing all, but living and fighting little. “It’s not the despair — I can handle the despair. It’s the hope I can’t handle.” [1] The hope of a Big Happy Ending, hurts people; sets the stage for the pain felt when they become disillusioned. Because, truly, who amongst us now really believes? How many have been burnt up by the effort needed to reconcile a fundamentally religious faith in the positive transformation of the world with the reality of life all around us? Yet to be disillusioned — with global revolution/with our capacity to stop climate change — should not alter our anarchist nature, or the love of nature we feel as anarchists. There are many possibilities for liberty and wildness still. What are some of these possibilities and how can we live them? What could it mean to be an anarchist, an environmentalist, when global revolution and world-wide social/eco sustainability are not the aim? What objectives, what plans, what lives, what adventures are there when the illusions are set aside and we walk into the world not disabled by disillusionment but unburdened by it?

Full text here:<a href="https://theanarchistlibrary.org/library/anonymous-desert" rel="nofollow" target="_blank">https://theanarchistlibrary.org/library/anonymous-desert</a> Author’s Note I have written Desert as a nature loving anarchist primarily addressing others with similar feelings. As a result I have not always explained ideas to which I hold when they are, to some extent, givens within many anarchist and radical environmental circles. Hopefully I have written in an accessible enough manner, so even if you don’t come from this background you will still find Desert readable. While the best introductions to ecology and anarchy are moments spent within undomesticated ecosystems and anarchist communities, some may also find the following books helpful — I did. Peter Marshall, Demanding the Impossible: A History of Anarchism (London: HarperCollins, 2008). Fredy Perlman, Against His-story, Against Leviathan (Detroit: Black &amp; Red, 1983). Christopher Manes, Green Rage: Radical Environmentalism and the Unmaking of Civilization (Boston: Little, Brown and Company, 1990). Clive Ponting, A Green History of the World (London: Penguin Books, 1991). Forward! Something haunts many activists, anarchists, environmentalists, many of my friends. It haunted me. Much of our subcultures tell us it’s not there, that we can’t see it, hear it. Our best wishes for the world tell us not to see it. But for many, despite their best efforts — carrying on with the normal activism, the movement building, living both according to and as an expression of their ethics — despite all this, the spectre gains form. The faint image grows more solid, more unavoidable, until the ghost is staring one in the face. And like many monsters of past tales, when its gaze is met — people freeze. Become unable to move. Give up hope; become disillusioned and inactive. This malaise, freezing, not only slows ‘activist workload’, but I have seen it affect every facet of many of my friends’ lives. The spectre that many try not to see is a simple realisation — the world will not be ‘saved’. Global anarchist revolution is not going to happen. Global climate change is now unstoppable. We are not going to see the worldwide end to civilisation/capitalism/patriarchy/authority. It’s not going to happen any time soon. It’s unlikely to happen ever. The world will not be ‘saved’. Not by activists, not by mass movements, not by charities and not by an insurgent global proletariat. The world will not be ‘saved’. This realisation hurts people. They don’t want it to be true! But it probably is. These realisations, this abandonment of illusions should not become disabling. Yet if one believes that it’s all or nothing, then there is a problem. Many friends have ‘dropped out’ of the ‘movement’ whilst others have remained in old patterns but with a sadness and cynicism which signals a feeling of futility. Some hover around scenes critiquing all, but living and fighting little. “It’s not the despair — I can handle the despair. It’s the hope I can’t handle.” [1] The hope of a Big Happy Ending, hurts people; sets the stage for the pain felt when they become disillusioned. Because, truly, who amongst us now really believes? How many have been burnt up by the effort needed to reconcile a fundamentally religious faith in the positive transformation of the world with the reality of life all around us? Yet to be disillusioned — with global revolution/with our capacity to stop climate change — should not alter our anarchist nature, or the love of nature we feel as anarchists. There are many possibilities for liberty and wildness still. What are some of these possibilities and how can we live them? What could it mean to be an anarchist, an environmentalist, when global revolution and world-wide social/eco sustainability are not the aim? What objectives, what plans, what lives, what adventures are there when the illusions are set aside and we walk into the world not disabled by disillusionment but unburdened by it?

Desert by Anonymous, Authors Note and Chapter 1: No (Global) Future 

Peter Gelderloos

Full text here https://theanarchistlibrary.org/library/peter-gelderloos-learning-from-ferguson Learning from Ferguson is a collection of essays from Anarchist theorist Peter Gelderloos on the rebellion in Ferguson Missouri in 2014 in  protest to the police murder of Michael Brown and other African  Americans. This essay focuses on the role of the police and the professional left.

Full text here <a href="https://theanarchistlibrary.org/library/peter-gelderloos-learning-from-ferguson" rel="nofollow" target="_blank">https://theanarchistlibrary.org/library/peter-gelderloos-learning-from-ferguson</a> Learning from Ferguson is a collection of essays from Anarchist theorist Peter Gelderloos on the rebellion in Ferguson Missouri in 2014 in protest to the police murder of Michael Brown and other African Americans. This essay focuses on the role of the police and the professional left.

 Learning from Ferguson by Peter Gelderloos - Part 01 the Nature of Police the Role of the Left

David Graeber

Full text https://theanarchistlibrary.org/library/david-graeber-army-of-altruists David Graeber (1961- ) is an anarchist, anthropologist, and activist who currently holds a professorship in anthropology at the London School of Economics. Graeber has written extensively on theories of value, social theory, direct action, and ethnographic theory. He participated in the Occupy movement and is a member of the Industrial Workers of the World. In this essay, Graeber links the psychological impulses of bullying--both of bullies and of passive observers of bullying--to structures of power inherent within hierarchical authority. He contends that from a young age, we are socialized to side with bullies and against victims, and we are socialized to see victims as either deserving their punishment or of having the same moral worth as the bullies themselves.

Full text <a href="https://theanarchistlibrary.org/library/david-graeber-army-of-altruists" rel="nofollow" target="_blank">https://theanarchistlibrary.org/library/david-graeber-army-of-altruists</a> David Graeber (1961- ) is an anarchist, anthropologist, and activist who currently holds a professorship in anthropology at the London School of Economics. Graeber has written extensively on theories of value, social theory, direct action, and ethnographic theory. He participated in the Occupy movement and is a member of the Industrial Workers of the World. In this essay, Graeber links the psychological impulses of bullying--both of bullies and of passive observers of bullying--to structures of power inherent within hierarchical authority. He contends that from a young age, we are socialized to side with bullies and against victims, and we are socialized to see victims as either deserving their punishment or of having the same moral worth as the bullies themselves.

Army of Altruists by David Graeber

Full text here https://theanarchistlibrary.org/library/peter-gelderloos-learning-from-ferguson Learning from Ferguson is a collection of essays from Anarchist theorist Peter Gelderloos on the rebellion in Ferguson Missouri in 2014 in protest to the police murder of Michael Brown and other African Americans. This essay looks at historical the Civil Rights movement and tackles some pernicious myths about it and the supposed role of pacifism.

Full text here <a href="https://theanarchistlibrary.org/library/peter-gelderloos-learning-from-ferguson" rel="nofollow" target="_blank">https://theanarchistlibrary.org/library/peter-gelderloos-learning-from-ferguson</a> Learning from Ferguson is a collection of essays from Anarchist theorist Peter Gelderloos on the rebellion in Ferguson Missouri in 2014 in protest to the police murder of Michael Brown and other African Americans. This essay looks at historical the Civil Rights movement and tackles some pernicious myths about it and the supposed role of pacifism.

Learning from Ferguson by Peter Gelderloos - Part 02 What's Worked in the Past

James Guillaume

Full text https://theanarchistlibrary.org/library/james-guillaume-ideas-on-social-organization A pamphlet written by James Guillaume in the 1870's attempting to sketch out and explain how society will transition from a class based society to a classless one during a revolution. Notes on Ideas on Social Organization by The Anarchist Spectacle : These notes are meant to be read after reading Ideas on Social Organization by James Guillaume. They add a 21st century refinement to his ideas for a future society.  1. By corporation, Guillaume means the equivilent to an industrial union. The word had a different meaning at the time than it does today. 2. By exchange, Guillaume means the transfer of goods from one actor to another. By buying, Guillaume means the subtraction of a worker's labour vouchers for the good that the worker wants. 3. By selling, Guillaume means the swapping of the producers goods or the giving of a service by the service provider in exchange for labour vouchers. 4. Guillaume says that the system of labour vouchers will gradually transition into a system where goods are given purely on the basis of need or desire. This transition will happen as the good is no longer in need of any form of rationioning. 5. The purpose of the labour vouchers is not to maintain renumeration or a currency system, but instead as a rationing mechanism for goods that are not abundant enough to be given out without regulation. 6. In the context of the 21st century, the Communal Statistical Commission would simply be a computer program that connects to the different producer's collectives via the internet. It. would likely simply called the Communal Statistics Program. In the time of Guillaume, the lack of information age technology necessitated a human composed commision.  7. In a similar fashion to the Communal Statistical Commision, the Bank of Exchange would have a drastically simplified mechanism in the 21st century. There would be no need to send delegates to convey estimated levels of economic demand. Workers at their various workplaces could simply use computers that are connected to the internet to convey their production levels. People in their homes would simply fill out a form on a computer on a regular basis to indicate their estimated consumption levels. 8. Labour vouchers would certainly not be paper or physical in todays world. Instead we could store the worker's vouchers in a large distributed computer database that is connected via the internet. This way, we could leverage the technology that used by debit cards and simply have a worker swipe a card whenever they obtain a good or service.  9. Once the scarcity of goods becomes low due to the advances in production from collectivization, the communes could simply have a combined voucher pool that each worker subtracts from when they take something. It would make sense to retain labour vouchers in this limited way, because of the enhancement of precision it would create for economic planning. The vouchers would evolve from being a rationing mechanism into a purely statistical device for economic planning. 10. In the section on security, Guillaume talks about how there would be a "Communal Police" so to speak. He admits in the same sentence that the word has a bad connotation, but it seems likely he merely could not think of an alternative phrase. A better term would be the "Communal Safety Committee". As Guillaume states, all physically able people in the commune would participate in this Communal Safety Committee. It seems obvious to me that violent crimes would not be punished, but rather the perpetrator of the act would rehabilitated. Guillaume indicates this intention in the last sentence of the security section. "Criminals being an exception, they will be treated like the sick and the deranged; the problem of crime which today gives so many jobs to judges, jailers, and police will lose its social importance and become simply a chapter in medical history." 11. Guillame uses exlusively masculine pronouns, but this is not due to a sexist attitude, but rather due to language and writing conventions of the 1870s. It should be noted that the usage of the masculine pronoun as gender neutral among anarchists was the norm until language began to be analyzed further by the anarchist movement in the 20th century. The same can be said of the terms "men" and "man", which refer accordingly to the terms "people", and "person".

Full text <a href="https://theanarchistlibrary.org/library/james-guillaume-ideas-on-social-organization" rel="nofollow" target="_blank">https://theanarchistlibrary.org/library/james-guillaume-ideas-on-social-organization</a> A pamphlet written by James Guillaume in the 1870's attempting to sketch out and explain how society will transition from a class based society to a classless one during a revolution. Notes on Ideas on Social Organization by The Anarchist Spectacle : These notes are meant to be read after reading Ideas on Social Organization by James Guillaume. They add a 21st century refinement to his ideas for a future society. 1. By corporation, Guillaume means the equivilent to an industrial union. The word had a different meaning at the time than it does today. 2. By exchange, Guillaume means the transfer of goods from one actor to another. By buying, Guillaume means the subtraction of a worker's labour vouchers for the good that the worker wants. 3. By selling, Guillaume means the swapping of the producers goods or the giving of a service by the service provider in exchange for labour vouchers. 4. Guillaume says that the system of labour vouchers will gradually transition into a system where goods are given purely on the basis of need or desire. This transition will happen as the good is no longer in need of any form of rationioning. 5. The purpose of the labour vouchers is not to maintain renumeration or a currency system, but instead as a rationing mechanism for goods that are not abundant enough to be given out without regulation. 6. In the context of the 21st century, the Communal Statistical Commission would simply be a computer program that connects to the different producer's collectives via the internet. It. would likely simply called the Communal Statistics Program. In the time of Guillaume, the lack of information age technology necessitated a human composed commision. 7. In a similar fashion to the Communal Statistical Commision, the Bank of Exchange would have a drastically simplified mechanism in the 21st century. There would be no need to send delegates to convey estimated levels of economic demand. Workers at their various workplaces could simply use computers that are connected to the internet to convey their production levels. People in their homes would simply fill out a form on a computer on a regular basis to indicate their estimated consumption levels. 8. Labour vouchers would certainly not be paper or physical in todays world. Instead we could store the worker's vouchers in a large distributed computer database that is connected via the internet. This way, we could leverage the technology that used by debit cards and simply have a worker swipe a card whenever they obtain a good or service. 9. Once the scarcity of goods becomes low due to the advances in production from collectivization, the communes could simply have a combined voucher pool that each worker subtracts from when they take something. It would make sense to retain labour vouchers in this limited way, because of the enhancement of precision it would create for economic planning. The vouchers would evolve from being a rationing mechanism into a purely statistical device for economic planning. 10. In the section on security, Guillaume talks about how there would be a "Communal Police" so to speak. He admits in the same sentence that the word has a bad connotation, but it seems likely he merely could not think of an alternative phrase. A better term would be the "Communal Safety Committee". As Guillaume states, all physically able people in the commune would participate in this Communal Safety Committee. It seems obvious to me that violent crimes would not be punished, but rather the perpetrator of the act would rehabilitated. Guillaume indicates this intention in the last sentence of the security section. "Criminals being an exception, they will be treated like the sick and the deranged; the problem of crime which today gives so many jobs to judges, jailers, and police will lose its social importance and become simply a chapter in medical history." 11. Guillame uses exlusively masculine pronouns, but this is not due to a sexist attitude, but rather due to language and writing conventions of the 1870s. It should be noted that the usage of the masculine pronoun as gender neutral among anarchists was the norm until language began to be analyzed further by the anarchist movement in the 20th century. The same can be said of the terms "men" and "man", which refer accordingly to the terms "people", and "person".

Part 01 of  Ideas on Social Organization by James Guillaume 

Full text here: https://theanarchistlibrary.org/library/anonymous-desert   Author’s Note I have written Desert as a nature loving anarchist primarily addressing others with similar feelings. As a result I have not always explained ideas to which I hold when they are, to some extent, givens within many anarchist and radical environmental circles. Hopefully I have written in an accessible enough manner, so even if you don’t come from this background you will still find Desert readable. While the best introductions to ecology and anarchy are moments spent within undomesticated ecosystems and anarchist communities, some may also find the following books helpful — I did. Peter Marshall, Demanding the Impossible: A History of Anarchism (London: HarperCollins, 2008). Fredy Perlman, Against His-story, Against Leviathan (Detroit: Black &amp; Red, 1983). Christopher Manes, Green Rage: Radical Environmentalism and the Unmaking of Civilization (Boston: Little, Brown and Company, 1990). Clive Ponting, A Green History of the World (London: Penguin Books, 1991). Forward! Something haunts many activists, anarchists, environmentalists, many of my friends. It haunted me. Much of our subcultures tell us it’s not there, that we can’t see it, hear it. Our best wishes for the world tell us not to see it. But for many, despite their best efforts — carrying on with the normal activism, the movement building, living both according to and as an expression of their ethics — despite all this, the spectre gains form. The faint image grows more solid, more unavoidable, until the ghost is staring one in the face. And like many monsters of past tales, when its gaze is met — people freeze. Become unable to move. Give up hope; become disillusioned and inactive. This malaise, freezing, not only slows ‘activist workload’, but I have seen it affect every facet of many of my friends’ lives. The spectre that many try not to see is a simple realisation — the world will not be ‘saved’. Global anarchist revolution is not going to happen. Global climate change is now unstoppable. We are not going to see the worldwide end to civilisation/capitalism/patriarchy/authority. It’s not going to happen any time soon. It’s unlikely to happen ever. The world will not be ‘saved’. Not by activists, not by mass movements, not by charities and not by an insurgent global proletariat. The world will not be ‘saved’. This realisation hurts people. They don’t want it to be true! But it probably is. These realisations, this abandonment of illusions should not become disabling. Yet if one believes that it’s all or nothing, then there is a problem. Many friends have ‘dropped out’ of the ‘movement’ whilst others have remained in old patterns but with a sadness and cynicism which signals a feeling of futility. Some hover around scenes critiquing all, but living and fighting little. “It’s not the despair — I can handle the despair. It’s the hope I can’t handle.” [1] The hope of a Big Happy Ending, hurts people; sets the stage for the pain felt when they become disillusioned. Because, truly, who amongst us now really believes? How many have been burnt up by the effort needed to reconcile a fundamentally religious faith in the positive transformation of the world with the reality of life all around us? Yet to be disillusioned — with global revolution/with our capacity to stop climate change — should not alter our anarchist nature, or the love of nature we feel as anarchists. There are many possibilities for liberty and wildness still. What are some of these possibilities and how can we live them? What could it mean to be an anarchist, an environmentalist, when global revolution and world-wide social/eco sustainability are not the aim? What objectives, what plans, what lives, what adventures are there when the illusions are set aside and we walk into the world not disabled by disillusionment but unburdened by it?

Full text here: <a href="https://theanarchistlibrary.org/library/anonymous-desert" rel="nofollow" target="_blank">https://theanarchistlibrary.org/library/anonymous-desert</a> Author’s Note I have written Desert as a nature loving anarchist primarily addressing others with similar feelings. As a result I have not always explained ideas to which I hold when they are, to some extent, givens within many anarchist and radical environmental circles. Hopefully I have written in an accessible enough manner, so even if you don’t come from this background you will still find Desert readable. While the best introductions to ecology and anarchy are moments spent within undomesticated ecosystems and anarchist communities, some may also find the following books helpful — I did. Peter Marshall, Demanding the Impossible: A History of Anarchism (London: HarperCollins, 2008). Fredy Perlman, Against His-story, Against Leviathan (Detroit: Black &amp; Red, 1983). Christopher Manes, Green Rage: Radical Environmentalism and the Unmaking of Civilization (Boston: Little, Brown and Company, 1990). Clive Ponting, A Green History of the World (London: Penguin Books, 1991). Forward! Something haunts many activists, anarchists, environmentalists, many of my friends. It haunted me. Much of our subcultures tell us it’s not there, that we can’t see it, hear it. Our best wishes for the world tell us not to see it. But for many, despite their best efforts — carrying on with the normal activism, the movement building, living both according to and as an expression of their ethics — despite all this, the spectre gains form. The faint image grows more solid, more unavoidable, until the ghost is staring one in the face. And like many monsters of past tales, when its gaze is met — people freeze. Become unable to move. Give up hope; become disillusioned and inactive. This malaise, freezing, not only slows ‘activist workload’, but I have seen it affect every facet of many of my friends’ lives. The spectre that many try not to see is a simple realisation — the world will not be ‘saved’. Global anarchist revolution is not going to happen. Global climate change is now unstoppable. We are not going to see the worldwide end to civilisation/capitalism/patriarchy/authority. It’s not going to happen any time soon. It’s unlikely to happen ever. The world will not be ‘saved’. Not by activists, not by mass movements, not by charities and not by an insurgent global proletariat. The world will not be ‘saved’. This realisation hurts people. They don’t want it to be true! But it probably is. These realisations, this abandonment of illusions should not become disabling. Yet if one believes that it’s all or nothing, then there is a problem. Many friends have ‘dropped out’ of the ‘movement’ whilst others have remained in old patterns but with a sadness and cynicism which signals a feeling of futility. Some hover around scenes critiquing all, but living and fighting little. “It’s not the despair — I can handle the despair. It’s the hope I can’t handle.” [1] The hope of a Big Happy Ending, hurts people; sets the stage for the pain felt when they become disillusioned. Because, truly, who amongst us now really believes? How many have been burnt up by the effort needed to reconcile a fundamentally religious faith in the positive transformation of the world with the reality of life all around us? Yet to be disillusioned — with global revolution/with our capacity to stop climate change — should not alter our anarchist nature, or the love of nature we feel as anarchists. There are many possibilities for liberty and wildness still. What are some of these possibilities and how can we live them? What could it mean to be an anarchist, an environmentalist, when global revolution and world-wide social/eco sustainability are not the aim? What objectives, what plans, what lives, what adventures are there when the illusions are set aside and we walk into the world not disabled by disillusionment but unburdened by it?

Desert by Anonymous, Chapter 2: It’s Later Than We Thought 

Full text here: https://theanarchistlibrary.org/library/anonymous-desert Author’s Note I have written Desert as a nature loving anarchist primarily addressing others with similar feelings. As a result I have not always explained ideas to which I hold when they are, to some extent, givens within many anarchist and radical environmental circles. Hopefully I have written in an accessible enough manner, so even if you don’t come from this background you will still find Desert readable. While the best introductions to ecology and anarchy are moments spent within undomesticated ecosystems and anarchist communities, some may also find the following books helpful — I did. Peter Marshall, Demanding the Impossible: A History of Anarchism (London: HarperCollins, 2008). Fredy Perlman, Against His-story, Against Leviathan (Detroit: Black &amp; Red, 1983). Christopher Manes, Green Rage: Radical Environmentalism and the Unmaking of Civilization (Boston: Little, Brown and Company, 1990). Clive Ponting, A Green History of the World (London: Penguin Books, 1991). Forward! Something haunts many activists, anarchists, environmentalists, many of my friends. It haunted me. Much of our subcultures tell us it’s not there, that we can’t see it, hear it. Our best wishes for the world tell us not to see it. But for many, despite their best efforts — carrying on with the normal activism, the movement building, living both according to and as an expression of their ethics — despite all this, the spectre gains form. The faint image grows more solid, more unavoidable, until the ghost is staring one in the face. And like many monsters of past tales, when its gaze is met — people freeze. Become unable to move. Give up hope; become disillusioned and inactive. This malaise, freezing, not only slows ‘activist workload’, but I have seen it affect every facet of many of my friends’ lives. The spectre that many try not to see is a simple realisation — the world will not be ‘saved’. Global anarchist revolution is not going to happen. Global climate change is now unstoppable. We are not going to see the worldwide end to civilisation/capitalism/patriarchy/authority. It’s not going to happen any time soon. It’s unlikely to happen ever. The world will not be ‘saved’. Not by activists, not by mass movements, not by charities and not by an insurgent global proletariat. The world will not be ‘saved’. This realisation hurts people. They don’t want it to be true! But it probably is. These realisations, this abandonment of illusions should not become disabling. Yet if one believes that it’s all or nothing, then there is a problem. Many friends have ‘dropped out’ of the ‘movement’ whilst others have remained in old patterns but with a sadness and cynicism which signals a feeling of futility. Some hover around scenes critiquing all, but living and fighting little. “It’s not the despair — I can handle the despair. It’s the hope I can’t handle.” [1] The hope of a Big Happy Ending, hurts people; sets the stage for the pain felt when they become disillusioned. Because, truly, who amongst us now really believes? How many have been burnt up by the effort needed to reconcile a fundamentally religious faith in the positive transformation of the world with the reality of life all around us? Yet to be disillusioned — with global revolution/with our capacity to stop climate change — should not alter our anarchist nature, or the love of nature we feel as anarchists. There are many possibilities for liberty and wildness still. What are some of these possibilities and how can we live them? What could it mean to be an anarchist, an environmentalist, when global revolution and world-wide social/eco sustainability are not the aim? What objectives, what plans, what lives, what adventures are there when the illusions are set aside and we walk into the world not disabled by disillusionment but unburdened by it?

Full text here: <a href="https://theanarchistlibrary.org/library/anonymous-desert" rel="nofollow" target="_blank">https://theanarchistlibrary.org/library/anonymous-desert</a> Author’s Note I have written Desert as a nature loving anarchist primarily addressing others with similar feelings. As a result I have not always explained ideas to which I hold when they are, to some extent, givens within many anarchist and radical environmental circles. Hopefully I have written in an accessible enough manner, so even if you don’t come from this background you will still find Desert readable. While the best introductions to ecology and anarchy are moments spent within undomesticated ecosystems and anarchist communities, some may also find the following books helpful — I did. Peter Marshall, Demanding the Impossible: A History of Anarchism (London: HarperCollins, 2008). Fredy Perlman, Against His-story, Against Leviathan (Detroit: Black &amp; Red, 1983). Christopher Manes, Green Rage: Radical Environmentalism and the Unmaking of Civilization (Boston: Little, Brown and Company, 1990). Clive Ponting, A Green History of the World (London: Penguin Books, 1991). Forward! Something haunts many activists, anarchists, environmentalists, many of my friends. It haunted me. Much of our subcultures tell us it’s not there, that we can’t see it, hear it. Our best wishes for the world tell us not to see it. But for many, despite their best efforts — carrying on with the normal activism, the movement building, living both according to and as an expression of their ethics — despite all this, the spectre gains form. The faint image grows more solid, more unavoidable, until the ghost is staring one in the face. And like many monsters of past tales, when its gaze is met — people freeze. Become unable to move. Give up hope; become disillusioned and inactive. This malaise, freezing, not only slows ‘activist workload’, but I have seen it affect every facet of many of my friends’ lives. The spectre that many try not to see is a simple realisation — the world will not be ‘saved’. Global anarchist revolution is not going to happen. Global climate change is now unstoppable. We are not going to see the worldwide end to civilisation/capitalism/patriarchy/authority. It’s not going to happen any time soon. It’s unlikely to happen ever. The world will not be ‘saved’. Not by activists, not by mass movements, not by charities and not by an insurgent global proletariat. The world will not be ‘saved’. This realisation hurts people. They don’t want it to be true! But it probably is. These realisations, this abandonment of illusions should not become disabling. Yet if one believes that it’s all or nothing, then there is a problem. Many friends have ‘dropped out’ of the ‘movement’ whilst others have remained in old patterns but with a sadness and cynicism which signals a feeling of futility. Some hover around scenes critiquing all, but living and fighting little. “It’s not the despair — I can handle the despair. It’s the hope I can’t handle.” [1] The hope of a Big Happy Ending, hurts people; sets the stage for the pain felt when they become disillusioned. Because, truly, who amongst us now really believes? How many have been burnt up by the effort needed to reconcile a fundamentally religious faith in the positive transformation of the world with the reality of life all around us? Yet to be disillusioned — with global revolution/with our capacity to stop climate change — should not alter our anarchist nature, or the love of nature we feel as anarchists. There are many possibilities for liberty and wildness still. What are some of these possibilities and how can we live them? What could it mean to be an anarchist, an environmentalist, when global revolution and world-wide social/eco sustainability are not the aim? What objectives, what plans, what lives, what adventures are there when the illusions are set aside and we walk into the world not disabled by disillusionment but unburdened by it?

Desert by Anonymous, Chapter 4: African Roads to Anarchy 

Full Text http://theanarchistlibrary.org/library/josh-anarchism-and-taoism  Anarchism is usually considered a recent, Western phenomenon, but its roots reach deep in the ancient civilizations of the East. The first clear expression of an anarchist sensibility may be traced back to the Taoists in ancient China from about the sixth century BC. Indeed, the principal Taoist work, the Tao te Ching, may be considered one of the greatest anarchist classics.

Full Text <a href="http://theanarchistlibrary.org/library/josh-anarchism-and-taoism" rel="nofollow" target="_blank">http://theanarchistlibrary.org/library/josh-anarchism-and-taoism</a> Anarchism is usually considered a recent, Western phenomenon, but its roots reach deep in the ancient civilizations of the East. The first clear expression of an anarchist sensibility may be traced back to the Taoists in ancient China from about the sixth century BC. Indeed, the principal Taoist work, the Tao te Ching, may be considered one of the greatest anarchist classics.

Taoism and Anarchism

Mikhail Bakunin

Full text available here: http://libcom.org/library/power-corrupts-the-best-mikhail-bakunin Reading Courtesy of fellow youtuber Reddebrek:https://www.youtube.com/channel/UCyhoKI98zPwE5RkfPq8vh1A  "From the naturalistic point of view, all men are equal. There are only two exceptions to this rule of naturalistic equality: geniuses and idiots." - Mikhail Bakunin

Full text available here: <a href="http://libcom.org/library/power-corrupts-the-best-mikhail-bakunin" rel="nofollow" target="_blank">http://libcom.org/library/power-corrupts-the-best-mikhail-bakunin</a> Reading Courtesy of fellow youtuber Reddebrek:<a href="https://www.youtube.com/channel/UCyhoKI98zPwE5RkfPq8vh1A" rel="nofollow" target="_blank">https://www.youtube.com/channel/UCyhoKI98zPwE5RkfPq8vh1A</a> "From the naturalistic point of view, all men are equal. There are only two exceptions to this rule of naturalistic equality: geniuses and idiots." - Mikhail Bakunin

Power Corrupts the Best - Mikhail Bakunin

Full text here https://theanarchistlibrary.org/library/peter-gelderloos-learning-from-ferguson Learning from Ferguson is a collection of essays from Anarchist theorist Peter Gelderloos on the rebellion in Ferguson Missouri in 2014 in protest to the police murder of Michael Brown and other African Americans. This essay theorises what a world without the institution of police would look like.

Full text here <a href="https://theanarchistlibrary.org/library/peter-gelderloos-learning-from-ferguson" rel="nofollow" target="_blank">https://theanarchistlibrary.org/library/peter-gelderloos-learning-from-ferguson</a> Learning from Ferguson is a collection of essays from Anarchist theorist Peter Gelderloos on the rebellion in Ferguson Missouri in 2014 in protest to the police murder of Michael Brown and other African Americans. This essay theorises what a world without the institution of police would look like.

Learning from Ferguson by Peter Gelderloos - Part 03 a World Without Police

Nestor Makhno

Read the full essays here: http://nestormakhno.info/english/revdisc.htm http://nestormakhno.info/english/struggle.htm http://nestormakhno.info/english/newplatform/introduction.htm   Nestor Makhno (1888-1934) was a Ukrainian revolutionary anarchist, military leader, and writer. He led the Revolutionary Insurrectionary Army of Ukraine during the Russian Revolution, which helped defeat the tsarist forces and establish the Ukrainian Free Territory (1917-1921). Because the anarchist project in Ukraine threatened the Bolsheviks' monopoly on power following the Russian Revolution, Lenin and Trotsky instructed the Red Army to destroy the Free Territory and murder or imprison anarchists. Makhno went into exile, eventually settling in Paris, France. He joined the Group of Russian Anarchists Abroad and published writings about anarchism and the Russian Revolution. These three essays are glimpses of Makhno's theories on revolutionary praxis. Along with other members of the Group of Russian Anarchists Abroad, he developed platformism, the anarchist philosophy that says that revolutionaries should adopt unified ideologies, strategies, and tactics to ensure the success of anarchist revolutions. Makhno believed that the splintered anarchist movement ensured that anarchism of any stripe would never succeed. Instead, he proposed the Organizational Platform of the General Union of Anarchists to address the lack of unity between individual anarchists, national anarchist movements, and the international struggle against the state and capitalism. The platform suggests that anarchists must try to agree upon a united set of goals and principles to destroy the state, tactics to achieve those goals, and strategies to organize society after the state is abolished.

Read the full essays here: <a href="http://nestormakhno.info/english/revdisc.htm" rel="nofollow" target="_blank">http://nestormakhno.info/english/revdisc.htm</a> <a href="http://nestormakhno.info/english/struggle.htm" rel="nofollow" target="_blank">http://nestormakhno.info/english/struggle.htm</a> <a href="http://nestormakhno.info/english/newplatform/introduction.htm" rel="nofollow" target="_blank">http://nestormakhno.info/english/newplatform/introduction.htm</a> Nestor Makhno (1888-1934) was a Ukrainian revolutionary anarchist, military leader, and writer. He led the Revolutionary Insurrectionary Army of Ukraine during the Russian Revolution, which helped defeat the tsarist forces and establish the Ukrainian Free Territory (1917-1921). Because the anarchist project in Ukraine threatened the Bolsheviks' monopoly on power following the Russian Revolution, Lenin and Trotsky instructed the Red Army to destroy the Free Territory and murder or imprison anarchists. Makhno went into exile, eventually settling in Paris, France. He joined the Group of Russian Anarchists Abroad and published writings about anarchism and the Russian Revolution. These three essays are glimpses of Makhno's theories on revolutionary praxis. Along with other members of the Group of Russian Anarchists Abroad, he developed platformism, the anarchist philosophy that says that revolutionaries should adopt unified ideologies, strategies, and tactics to ensure the success of anarchist revolutions. Makhno believed that the splintered anarchist movement ensured that anarchism of any stripe would never succeed. Instead, he proposed the Organizational Platform of the General Union of Anarchists to address the lack of unity between individual anarchists, national anarchist movements, and the international struggle against the state and capitalism. The platform suggests that anarchists must try to agree upon a united set of goals and principles to destroy the state, tactics to achieve those goals, and strategies to organize society after the state is abolished.

Revolutionary Unity by Nestor Makhno

This short appeal was published by Alexander Berkman at a time when the United States of America was mobilising to enter the First World War. Aside from its geographical references it remains a relevant and much needed appeal.   Tyranny must be opposed at the start. Autocracy, once secured in the saddle, is difficult to dislodge. If you believe that America is entering the war "to make democracy safe," then be a man and volunteer. But if you know anything at all, then you should know that the cry of democracy is a lie and a snare for the unthinking. You should know that a republic is not synonymous with democracy, and that America has never been a real democracy, but that it is the vilest plutocracy on the face of the globe. If you can see, hear, feel, and think, you should know that King Dollar rules the United States, and that the workers are robbed and exploited in this country to the heart's content of the masters. If you are not deaf, dumb, and blind, then you know that the American bourgeois democracy and capitalistic civilization are the worst enemies of labor and progress, and that instead of protecting them, you should help to fight to destroy them. If you know this, you must also know that the workers of America have no enemy in the toilers of other countries. Indeed, the workers of Germany suffer as much from their exploiters and rulers as do the masses of America. You should know that the interests of Labor are identical in all countries. Their cause is international. Then why should they slaughter each other? The workers of Germany have been misled by their rulers into donning the uniform and turning murders. So have the workers of France, of Italy, and England been misled. But why should *you*, men of America, allow yourselves to be misled into murder or into being murdered? If your blood must be shed, let it be in defense of your own interests, in the war of the workers against their despoilers, in the cause of real liberty and independence.

This short appeal was published by Alexander Berkman at a time when the United States of America was mobilising to enter the First World War. Aside from its geographical references it remains a relevant and much needed appeal. Tyranny must be opposed at the start. Autocracy, once secured in the saddle, is difficult to dislodge. If you believe that America is entering the war "to make democracy safe," then be a man and volunteer. But if you know anything at all, then you should know that the cry of democracy is a lie and a snare for the unthinking. You should know that a republic is not synonymous with democracy, and that America has never been a real democracy, but that it is the vilest plutocracy on the face of the globe. If you can see, hear, feel, and think, you should know that King Dollar rules the United States, and that the workers are robbed and exploited in this country to the heart's content of the masters. If you are not deaf, dumb, and blind, then you know that the American bourgeois democracy and capitalistic civilization are the worst enemies of labor and progress, and that instead of protecting them, you should help to fight to destroy them. If you know this, you must also know that the workers of America have no enemy in the toilers of other countries. Indeed, the workers of Germany suffer as much from their exploiters and rulers as do the masses of America. You should know that the interests of Labor are identical in all countries. Their cause is international. Then why should they slaughter each other? The workers of Germany have been misled by their rulers into donning the uniform and turning murders. So have the workers of France, of Italy, and England been misled. But why should *you*, men of America, allow yourselves to be misled into murder or into being murdered? If your blood must be shed, let it be in defense of your own interests, in the war of the workers against their despoilers, in the cause of real liberty and independence.

To the American Youth by Alexander Berkman

Recorded by librivox.org  Helena Glory, as the daughter of a major industrial power's president, is a woman on a mission. She faces the island factory of Rossum's Universal Robots, the world's leading company in robotic engineering. She is convinced that these new creations called robots they make are deserving of rights like humans do. Everyone else is convinced robots are nothing more than tools for human use. Is it so, or is a robot rebellion becoming a more likely prospect as the robots start to seem more intelligent than first thought? First performed in English in 1922, R.U.R. is most notable for being the play that introduced the word "robot" into the English language and one of the popular early examples of the science fiction genre onstage. (Mary Kay)

Recorded by <a href="http://librivox.org" rel="nofollow" target="_blank">librivox.org</a> Helena Glory, as the daughter of a major industrial power's president, is a woman on a mission. She faces the island factory of Rossum's Universal Robots, the world's leading company in robotic engineering. She is convinced that these new creations called robots they make are deserving of rights like humans do. Everyone else is convinced robots are nothing more than tools for human use. Is it so, or is a robot rebellion becoming a more likely prospect as the robots start to seem more intelligent than first thought? First performed in English in 1922, R.U.R. is most notable for being the play that introduced the word "robot" into the English language and one of the popular early examples of the science fiction genre onstage. (Mary Kay)

Rossum’s Universal Robots by Karel Čapek, Epilogue

Read the full text https://theanarchistlibrary.org/library/david-graeber-on-the-phenomenon-of-bullshit-jobs-a-work-rant David Graeber (1961- ) is an anarchist, anthropologist, and activist who currently holds a professorship in anthropology at the London School of Economics. Graeber has written extensively on theories of value, social theory, direct action, and ethnographic theory. He participated in the Occupy movement and is a member of the Industrial Workers of the World. In this essay, Graeber links the psychological impulses of bullying--both of bullies and of passive observers of bullying--to structures of power inherent within hierarchical authority. He contends that from a young age, we are socialized to side with bullies and against victims, and we are socialized to see victims as either deserving their punishment or of having the same moral worth as the bullies themselves.

Read the full text <a href="https://theanarchistlibrary.org/library/david-graeber-on-the-phenomenon-of-bullshit-jobs-a-work-rant" rel="nofollow" target="_blank">https://theanarchistlibrary.org/library/david-graeber-on-the-phenomenon-of-bullshit-jobs-a-work-rant</a> David Graeber (1961- ) is an anarchist, anthropologist, and activist who currently holds a professorship in anthropology at the London School of Economics. Graeber has written extensively on theories of value, social theory, direct action, and ethnographic theory. He participated in the Occupy movement and is a member of the Industrial Workers of the World. In this essay, Graeber links the psychological impulses of bullying--both of bullies and of passive observers of bullying--to structures of power inherent within hierarchical authority. He contends that from a young age, we are socialized to side with bullies and against victims, and we are socialized to see victims as either deserving their punishment or of having the same moral worth as the bullies themselves.

On the Phenomenon of Bullshit Jobs by David Graeber

The booklet can be found here https://archive.org/details/2019ncov/... This radio drama and the pamphlet it was based on were made by the DIY health care group Four Thieves Vinegar Collective who also made the open source Epi-pencil. Audible Anarchist played no part in its production so can't comment on the veracity of the information, but it is hoped that some of its recommendations and advice could be useful during these trying times. Use caution and seek further advice where possible. In addition here's some more resources for virus prevention and mutual aid support networks.  USA https://itsgoingdown.org/autonomous-g...UK https://freedomnews.org.uk/covid-19-u... Note: The crackle is a sound effect please refer to the booklet if you're having difficulty understanding parts of the audio.

The booklet can be found here <a href="https://www.youtube.com/redirect?event=video_description&amp;v=rtfO6R2yxc8&amp;redir_token=cojb8pQjvV-OnJM1f6dpuvI3eFp8MTU4NDgxNjAxMUAxNTg0NzI5NjEx&amp;q=https%3A%2F%2Farchive.org%2Fdetails%2F2019ncov%2Fmode%2F2up" rel="nofollow" target="_blank">https://archive.org/details/2019ncov/...</a>   This radio drama and the pamphlet it was based on were made by the DIY health care group Four Thieves Vinegar Collective who also made the open source Epi-pencil. Audible Anarchist played no part in its production so can't comment on the veracity of the information, but it is hoped that some of its recommendations and advice could be useful during these trying times. Use caution and seek further advice where possible. In addition here's some more resources for virus prevention and mutual aid support networks.   USA <a href="https://www.youtube.com/redirect?event=video_description&amp;v=rtfO6R2yxc8&amp;redir_token=cojb8pQjvV-OnJM1f6dpuvI3eFp8MTU4NDgxNjAxMUAxNTg0NzI5NjEx&amp;q=https%3A%2F%2Fitsgoingdown.org%2Fautonomous-groups-are-mobilizing-mutual-aid-initiatives-to-combat-the-coronavirus%2F" rel="nofollow" target="_blank">https://itsgoingdown.org/autonomous-g...</a> UK <a href="https://www.youtube.com/redirect?event=video_description&amp;v=rtfO6R2yxc8&amp;redir_token=cojb8pQjvV-OnJM1f6dpuvI3eFp8MTU4NDgxNjAxMUAxNTg0NzI5NjEx&amp;q=https%3A%2F%2Ffreedomnews.org.uk%2Fcovid-19-uk-mutual-aid-groups-a-list%2F" rel="nofollow" target="_blank">https://freedomnews.org.uk/covid-19-u...</a>   Note: The crackle is a sound effect please refer to the booklet if you're having difficulty understanding parts of the audio.

An Anarchists Guide to Surviving the Coronavirus - by the Four Thieves Vinegar Collective

Desert by Anonymous, Chapter 7: Convergence and the New Urban Majorities 

Maurice Brinton

Full text here: https://libcom.org/library/socialism-reaffirmed-maurice-brinton Some basic principles put together by Maurice Brinton in 1960 aimed at being ones around which revolutionary socialists - as distinct from bureaucratic state socialists - could regroup.

Full text here: <a href="https://libcom.org/library/socialism-reaffirmed-maurice-brinton" rel="nofollow" target="_blank">https://libcom.org/library/socialism-reaffirmed-maurice-brinton</a> Some basic principles put together by Maurice Brinton in 1960 aimed at being ones around which revolutionary socialists - as distinct from bureaucratic state socialists - could regroup.

Socialism Reaffirmed by Maurice Brinton

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