My Brief Stint in Redneck Revolt

I first got in touch with Redneck Revolt through the Internet.

Shortly after major rioting events in a nearby city, in response to racist and classist police violence there and elsewhere, a brief period of feeling out happened. Since around the time of Occupy in 2011, self-described socialists and anarchists, individuals and groupings, have become noticeably more prominent in my area. Some of these groups decided to venture out their comfort zones following the major rioting I mentioned before. Some statements from blogs were shared on the Internet and emails were exchanged.

I was initially in contact with a group called “Workers Assemble” (you know, like Voltron) who were claiming to have started an actually existing commune of working-class folks. Even though this sounded cooky, I’m desperately isolated, and haver been for years. I leapt at the prospect of having friends in my life who share my values.

What had initially interested me was a rejection of status quo politics and even democracy itself. But the fledgling group was clearly full of idealism, and I guess out of being sick of talking to me, having to listen to my criticisms regarding this political determinism (they were basically edgy Bookchinites), they referred me to another group nearby me. This group was Redneck Revolt.

The first thing I did after being referred was read everything I could from anything or one I could who was involved with the organization. There were some encouraging things, although, I’m honestly having a hard time recalling them right now. The website is very design savvy. The whole effort seems and looked really “cool”. But as I continued to read and reread position pieces, blog posts, semi-randomized bits of posts, I began to see certain weaknesses, places where the group was lacking, and tossed these weakness up initially to them being “new”.

I didn’t know at that point like I do now that the organization had been around for almost a decade.

So after maybe five email exchanges, full of a lot of brown-nosing on the part of the RR organizer, I agreed to meet with the group in person. I will say there is a certain openness, a “counter-paranoia”, I initially found very refreshing with the organizer I was in contact with. Unlike with other groups in decades long my journeys, and even the group I mentioned before, there seemed to be a very good grasp on what security measures were reasonable for meeting new political contacts. I mean, it’s just common sense stuff. People who are doing felonies don’t talk about felonies. I’m not scared of the cops kicking down my door for reading revolutionary material, even for discussing revolutionary material, and I think the organizer I was put in touch with also understood this. We can’t be too paranoid to be social.

Things seem to be off to a decent enough start during our discussion over dollar tacos. I remember bringing up a number of things that would disqualify my participation with the group, something I’ve learned now should be done before becoming deeply involved with or joining an org.

First and foremost I made it clear that it is my understanding that democracy and fascism are two sides of the same coin, that fascism is even fair to be considered a highly evolved form of the liberal democratic state and that I would have no part in so-called “antifa” shit. I was consoled immediately and reassured that the Silver Valley Redneck Revolt, as well as those “in the know” in the internal working groups of the organization, had no interest in this sort of activity. This ended up being unremarkably false. The bulk of Redneck Revolt’s activity revolves around “antifascists” actions and counter-demonstrations of strength and American service rifles.

Getting back to the day I joined up…

We also briefly discussed race. Talking racial politics in America, especially with white socialists is almost always inviting a shit storm of a certain type of politics I don’t see as revolutionary or proletarian. So without getting too deeply into it, I inquired about the racial makeup of the group. I wondered if it was all white people.

“No, no…Well, I mean. No. Yeah, you can have Black rednecks, too. I think there are few guys up in Ohio, the chapter there.”

Perhaps this was the point where I should’ve jumped out of my seat in protest, but at the time and in that environment I wasn’t in my best of thinking minds, and even though it did seem at the time like a “harmless” version of “my best friend is black”/“my favorite teacher is black”… Plus, I mean… Maybe there are Black rednecks. I mean haven’t you heard Hootie & the Blowfish?

Most of the people in my life who might get called “rural”, and are people of color, sure as hell wouldn’t identify as ”rednecks” except in a sarcastic, joking manner. A manner intended to highlight, even if “unconsciously”, the inherent exculpatory nature of the “redneck” identity. In fact, they simply refer to themselves as “country”.

This is something I find interesting. Perhaps what constitutes being a redneck is not seen as racial by certain white people, even though the consensus is definitely racial, I mean who hears the word redneck and doesn’t think white person? White people have this understanding, black people have this understanding, Asian people have this understanding… I mean of all the words that we need to reclaim, why go after redneck? Is it not hard enough describing ourselves and ideas as anarchist? Communist?

I’m a person a color, and I have an uncle who is also personal color, who teases me and calls me “the Arab redneck”.

This is a reference of course to my rustic nature. I think the peasantry, or today what should be more accurately called the rural proletariat, is more than a little revolutionary. I like farming, I like growing things. I like animals. So… I might be a redneck?

Dear Jeff Foxworthy. No, I’m not the long lost person of color missing on the Blue Collar Comedy Tour. Sorry to disappoint.

One thing is clear and that is that my uncle was making fun of me, being just a bit cruel, saying to me “Look how much like these white Americans you have become”. If you’re not white, being called a redneck is not a term of endearment. Maybe it should be. But it’s not. Welcome to this place we call reality. Sure, you’re awesome, supposedly correct and original definition sounds awesome. Sure I’d like to revise history and make redneck and to some rebellious, proletarian term that stabs at the neck of the bourgeoisie.

Oh, by the way, the local chapters charged $8/mo for dues. Anyway, let me try to keep this account moving.

So… After agreeing to participate, moving closer to the local chapter and discussing our aims for political practice, I started to feel a bit unsettled about the racial issues again. Everyone in the chapter except for me was white.

I come from a city, more like a town, where the racial makeup is pretty diverse. Especially for the South. I don’t think white people even constitute a majority in my hometown, although that’s not true for my state. But the South as a whole for my experience tends to have a lot more nonwhite people, at least in proportion. I mean, I know New York City is not like this, but I was quite amazed at how less diverse in many places up north and in the Midwest are. I almost feel like we down here are somehow less segregated in the South. But not by much.

I have no problem with the fact that my local chapter of redneck revolt was only a fifth non-white. Doesn’t this kind of reflect a national average? In the workplace? On juries?

No. What bothered me was how we were orientating our political activity almost exclusively towards white people. We were reaching out to white people. We were organizing in areas that were predominately full of white people, even white racists. Our barely existent literature discussed whiteness. The whole approach was to drop a bucket of racial Tums directly into this reactionary indigestion of a political climate.

I mean say what you want about the tactic of organizing in the belly of the beast. I don’t see it as having any a special effectiveness either way. But there’s something to be said for racial education on antiracism disseminated by white people, tailor-made for white people. It just all seems too… Cozy… and in the era of Trump. Seeing this rise of white nationalism and white supremacy during the campaigns of this bourgeois asshole does not make me want to run up to white people with open arms strictly based on an antiracist conception of whiteness that just does not have a firm foundation in reality.

One of my best friends, or former best friends now, voted for Trump and still can’t get over their WASP-y fucking behavior. I mean you can take the most proletarian of white workers – do anything that threatens their privilege – and the result is fuck the proletariat. The only folks I know, with stable jobs, stable places to stay, and in stable relationships are white Christians in good health. And they are easily the most susceptible to Trump’s vitriol and the ones most likely to be oblivious, unaware, or just plain ignorant about the things happening in the United States. It’s almost like being a healthy white Christian individual just totally blinds you. Healthy white Christian individuals, the people arguably least affected by bourgeois austerity, the bourgeoise base, their core, these people are the foundations of this society. They’re the foundations of patriarchy, the stalwarts of reaction.

How long do we have to stay friends with these people? How long should we continue to consider them as viable and prospective members of our fledgling communities? I don’t remember any major proletarian revolutions which were established on the foundation of convincing the most backwards, least likely sections of society to join the team. These are the people that usually end up fighting us in civil wars. Unfortunately, this is also how the very familiar pattern of reprisals begins to form.

Furthermore, all this racial shit it is a trap. It’s so stupid, it’s so fucking stupid. The color of a person’s skin should have no more significance than the color of their eyes. But in this world, the darker someone is the more likely they are to be poor. In the United States of America, the powers that be love to blur the lines. Turn on the TV and you might see an episode of Empire. Turn on the TV and you might see a struggling white working-class family in rural America. The bourgeoisie will do and give us anything to distract us from the truth, real reality, capitalism.

I think that people can change. But people change in the “afters”. The person who loses their legs only misses running when the legs are gone. The shady boyfriend only regrets his mistakes when you take that cookie away from him. And then he wants it back. The person with lung cancer wishes they never started smoking. The abused are a shell of what they once were in some cases. My point here is that shit happens. But things don’t change until they start changing. You want to stop racist white people? End capitalism. It’s the only way.

So week or two after our first meeting of the local chapter, I finally got around to creating a Facebook account (I didn’t have one before and was coerced into it) in order to start participating in the national level discussion and working groups. I was given access and lurked for a few days. They had a “shit chat” which was deplorable. It was like being in a high school boy’s locker room. I lurked, I read, I researched, I reflected… Nothing happening and these Facebook groups was good. I felt pressured to be involved now that I had been added, but had nowhere to start. No idea of where to even begin.

So I figured, fuck it, I’ll just pop in the main chat channel and ask what the procedure for this kind of thing was. I did absolutely nothing but inquire as to how one would properly go about suggesting and making changes in the group. I cannot emphasize the amount of hostility these types of requests were met with. One of the chiefs of the organization, someone very visible at the national level and in past interventions by the group, just completely got after me. They asked me all these questions. Who are you? When did you join? What chapter are you in? Why are you asking these questions? All this hostile shit. I was basically told you all get to join and come up in here and start changing things, or even start suggesting to change them, and just a matter of a few weeks. I decided right then this was not the group for me.

I mean what the fuck? Who the fuck do you think you are? I can make whatever suggestions that I feel like should be made. What the seniority had to do with it is beyond me. I was being asked for credentials. I was being made to prove my credibility, something we workers are familiar with doing everyday, to our managers, our bosses and society itself. But I was being made to prove my credibility inside one of our institutions. Fucking travesty,

I started asking, is this group even anarchist? Is this group even communist?


That’s the response I received. I was told this was a group of leftists. I was told people were not to be excluded. I was told the group was committed to legal action. I was told a lot of things. And then messaged by another member and reassured the opposite. This was an anarchist group, we were communists, we do stand firmly opposed to reformism. But it is/was all just talk.

It’s all hollow talk in Redneck Revolt. They need to get the fuck off the shitty parts of the Internet, put down the rifles and ammo, and read of fucking book or two, or ten, and come up with some ideas worth defending with those guns they parade around so proudly.

I get it. I really do. You think Trump and company are fascists and there are really scary and they are all about to take over the world. As an Arab-American, the first of a generation of immigrants, someone with a shit ton more to fear in the era of President Trump, I am less scared of Trump than Redneck Revolt. Steve Bannon, Mike Flynn can go fuck themselves. You know what is pretty scary, though? The number and types of people who identify with the redneck identity.

I’m no coward. I’m also not blind. Redneck Revolters: You want Spanish Civil War 2.0. Well, there’s one big thing missing – communities. In 2017, they barely exist anymore. We have to build not only a revolutionary movement, not only revolutionary networks and groups, not only our own individual theoretical strength, but communities. The now mythological legendary revolutionaries, the Malatestas, the Durruitis and Mahknos, the Volines – these people came from a time when they were a part of something. They belonged to something. They belonged to communities who belonged to them. It was organic. They weren’t middle class white kids volunteering to tune-up people’s bikes and help people at the shooting range, even those these activities were happening. There was no time to waste sitting behind a keyboard in an Internet chat room on Facebook all day, no Internet to waste it on. They were from the neighborhoods they were in. There was a rich anarchist tradition full of vitality and potential because of this.

Today in the age of austerity, the lack of open mass struggles – the acute battles with the prospects of improvement of daily life under capitalism – there has been an exaggeration of this separation between revolutionaries and communities. We have to fix this. And organizing along racial lines, no matter how much of the American way it is, is the wrong way to go about it.

Written by a former member-candidate of Redneck Revolt active with those folks during Winter 2017

Get with the Program? Nah, Pull the Plug on the Bourgeoisie

PDF Download Link

The gap between need and reality and the reckless policies of the
bourgeoisie has never been wider than today. In this “postmodern” world
of alternative facts, Science is the new God.

It was Lao Tzu who reminded us:

“The way you can go
isn’t the real way.
The name you can say
isn’t the real name.”

Humans have risen to become masters of all, including nature and to a
small degree even the endless void of outer space. Yet as a result of this
process, of civilization itself, all life on Earth faces the serious possibility ofthe total destruction of the biosphere. This is the result of the dominance
of men over all things.

We have to destroy the global Leviathan and end this civilization once
and for all.

The creation of a classless human existence is more necessary, and
possible, than ever before in history. A deliberate re-establishment of the
ancient and natural communist social relations (which defined human social
organization for millions of years), with production organized on the basis
of freely associated people forming communities on common property,
would aim to allocate the wealth of the production process first and
foremost to satisfying the needs of fellow community members. No more
“intellectual legislation” of scarce productive resources.

We do not seek to achieve a techno-industrial dystopia— anarcho-
syndicalist, Marxist or otherwise . We want to abolish commodity relations.
Industrial society, and eventually the proletariat, will have to go with it. The
romanticized industrial worker is not and can no longer be a source of
“pride in an increasing number of workers, but at most embarrassment”.

We reject the old mythologies of certain historical events as the
epitomes of social change. The old labor and workers movement has
become mythological. The corpses of Bakunin, Bordiga, Lenin, Luxemburg,
Trotsky and Marx have become zombified through black magic, and have
long-since been raising an army of dead-ites— “dubious figures crawled out
of the dustbin of revolutionary history” as the Friends of the Classless
noted a decade ago.

We have to immediately, greatly reduce the impact of human
consumption on nature and wildlife. Very few people want to live on a
dead, desert planet, with no nature or wildlife. This is the stark reality the
planet faces in as little as a few generations. We must abolish industrial
mass production as soon as possible.

We have to destroy the division of labor, including and especially
where these lines are drawn across ableist, ethnic, gender, national and
sexual lines.We have to overthrow money and capitalist value relations.
In order to reach these goals, we propose to greatly intensify the
efforts of the formation of collectives, discussion and reading groups,
immigrant organizations, neighborhood organizations, women’s
organizations and workplace organizations (where they happen beyond the
framework of industrial unions).

We reject any collaboration with any state, government, or
government-linked group or individual. Likewise for any bureaucrats, chiefs,
cops, directors, dons, judges, lawyers/attorneys, managers, patriarchs and
other officials linked to any capitalist, corporate, government or national

We reject any matters of centralism, hierarchy, leadership, or

We advocate subversion. We reject Blanquist or Leninist coup d’etats.
As the old proverb goes: “The emancipation of the working class can only
be the task of the working class itself”.
We think arms should and must be in the hands of individuals alone.
We advocate the incorporation of self-defense into personal philosophy and
daily life, as well as the formation of action groups, cadres and fire teams
focusing mainly on preparation, self-defense and survivalism.

We reject the formation of centralized and longstanding formal armies.
It is not our aim to create “autonomous” or “liberated zones” of
territory. This can lead to nowhere but open armed conflict, and therefore
annihilation, destruction and eradication by the state. In our present
Confucian reality, the old Taoist proverb of “acting through non-action”
makes a lot of sense to us. But we also understand that nothing changes
when nothing changes. It’s our task to understand the internal logic that
underpins capitalism and to negate it through our participation in the real
movement.The collectives and networks of pro-revolutionaries we propose must
remain illicit and “low-key”, or low-profile to everyone who refuses
involvement. Put one way, we advocate the “underground railroad
approach” over that of open “sanctuaries”.
These collectives and networks must be embedded, situated in
everyday life.

In order to stay outside the realm of petty bourgeois lifestyle-ism,
these collectives and networks will eventually confront the state,
government, bourgeoisie and capitalist value relations “directly”. In lieu of
this, we reject the glorification of martyrdom, violence and war. Our hope is
to make life better, rather than death easier.
Against the mentality of last case resorts and best case scenarios, we
favor the tactic of swift and decisive collective action against the whole
present state of things.

We see this manifesting martially via the widening crises of capitalism,
through the development of revolutionary individuals, collectives and
networks— and eventually resulting in an explosion of social revolution and
a smashing of bourgeois power. But we have to first build collectives and
networks to lay the groundwork. If this doesn’t happen in the next
generation or two, it might be too late.

Against the Leviathan!
Against domestication!
Against class society!
Change or die.

Written by the Post-proletariat
from the southeast United States
March 2017

How to End Capitalism Pt.3

“What should we do then? What’s your proposal?” These are questions I always hear from people.

A lot of people get stuck in this mindset. It can be a dangerous one. Sometimes, our anger and frustration leads us to do things in ways that don’t make any sense from more sober perspectives. Sometimes our eagerness for action leads us to ignore theory.

It’s important to emphasize how broad of a question “what to do?” is. There are so many levels to what a person does. When someone wakes up in the morning, often times they might think, “What am I going do today?”…So the word has a kind of short-term definition.

And then there is also the long-term. For example, people often ask themselves or their friends, “What am I going to do with my life?” When asked in this way, the question has an existentialist character. Or perhaps nihilist.

Furthermore, the question of what to do can be applied to all nations and societies and even civilizations. The bourgeoisie probably has a more unified answer to the question as a class. But in general, people’s thoughts on “what to do?”are very diverse all around the world. This way of atomized, individualized political consciousness surely contributes to the current state of things. If it wasn’t for all the shit ideology, all the harmful ideology, this diversity of thought would be welcomed.

There’s also the question of what to do to survive. For billions and billions of people in the world today, this means selling their “labor power”. Because of the internal structure of the commodity economy, people are forced into playing this game basically from the minute they come into existence. We’re all commodities. We are human commodities. Basically like slaves. We’re taught beginning as early as primary school that will have to have a job or else, pretty much, you die. And this is basically true. Any individual who doesn’t play the game of capitalism and isn’t engaged in any kind of illicit or illegal behavior simply cannot find food for their mouths and shelter for the heads. We don’t really make conscious decisions to perpetuate the system every day, but due to the nature and structure of the system we end up perpetuating it anyways.

It’s often been pointed out, and rightly so, that so-called “personal solutions” simply cannot have any effect on consumer society. The biggest consumers and polluters on the planet by a factor of 100 are (of course) corporations and industry. Personal consumption, no matter how “ethical”, even when reduced to ascetic proportions and adopted by the masses of the population, cannot even take the smallest dent out of the capitalist machine.

So, it’s often pointed out shortly after that so-called “decisive action” is required to end capitalism. Although this phrase has little meaning outside of other contexts, I generally agree. I mean, of course “decisive action” is required to end capitalism. The question is what kind of decisive action? Okay well then people say, “it has to be collective.” This is also something I, duh, also agree with. Who wouldn’t? But as with the phrase “decisive action”, collective action is just as meaningless with no deeper context. These are mostly just terms we hide behind as we try to convert people to anarchism and communism. I mean just think of all the different ways that people act in collective ways that are also completely unconscious — you know, the whole “herd mentality”. Yes lots of things can be collective, lots of things can be decisive, but how close is this get us to our goals? The two most largely cited examples in history, Spanish and Russian revolutions and civil wars, were both very collective and very decisive and they still utterly failed to end capitalism, not just in the various regions of those countries, or those countries as a whole, much less the international bourgeoisie and commodity relations all across the planet.

So the question of “what to do” is so broad it’s almost mind-boggling.

What is decisive action? Is it non-reformist action? Is it violent action? Is it struggles that don’t “partially”address the problems of capitalism? Marx claimed that the biggest threat to communizing elements, which were at his time mostly actions of the industrial working class and in some places an enlightened peasantry, with the state. Plain and simple. He even intended to write a Capital sized work on the state but simply ran out of time his life.

Once again, I have to emphasize the commodity relations don’t arrive from “habits”. Commodity relations arise from the worker and poor peasants need to reproduce their means of subsistence by giving their labor to capitalists. If workers and poor peasants could find another means of reproducing their subsistence, wouldn’t this be revolutionary? The working class is of course the first non-exploiting class of any significant size and history, in order to achieve the classless society for which we aim it only makes sense of course that the proletariat will have to cease existing as a class as well. Is this class suicide? If so, can we commit class suicide on our own terms, when we are ready for the proletariat to die — only long after the deaths of the exploiting classes.

Often times the same people who will say to us that decisive and collective action is needed to stop capitalism will also argue that “withdrawals not an option”. I don’t understand why not. I mean what is a strike? Is a strike not a temporary withdrawal of a large amount of labor from capitalism? Sometimes it’s not even a large amount of labor. Yet people fetishize trading strikes like it’s only way to achieve communism. What if the working masses when on a permanent strike… Starting say… Tomorrow. Would we be closer to ending capitalism? How about a kind of “defeatism”of industry?

Perhaps we should ask the trans-humanists. Perhaps we should ask the techno-fetishists. Perhaps we should ask the fully automated yacht Communists. Perhaps we should ask the Bordigists. Because Science is the new God, and were all going to live forever.

Unless you’re fucking idiot, it’s pretty clear were going to have to reel back if not outright destroyed parts of this industrial monstrosity. I’m not a primitivist, I don’t advocate primitivism, but I do really like some of the actions of the early socialists like the Luddites. Again I’m not advocating form of neo-Ludditism. I’m just saying that man’s obsession with growth and conquering things and “the newer, the bigger, the better” should of course be rejected outrightly. We are not going to overcome our estrangement from nature and our alienation from ourselves, each other, and everything else without fundamentally redefining our relationships to consumption and production at all levels, from the personal to the global.

Capitalism is a non-option, a nuclear stalemate. The bourgeoisie dominates the board but nobody is really winning. As I highlighted before, personal solutions and ethical consumption will do nothing to stop the Leviathan. We need to start discussing rapidly what acting decisively to stop the industrial economy really means. Who is ignoring how we can help the planet? Point them out. Anarchism and communism have to be more creative than they are destructive endeavors. We have to better understand the relationships between individual power and our powers when we come together and collectivize. The bourgeoisie, and even some anarchists, seem to understand the usefulness of Malthusian venom. Too many mass death and mass killing is an option but it simply is not. We have to and up in a situation that’s better, humanity and the world and all the non-human animals can’t afford any more reprisals.

While people march around and complain and bicker about Trump, or advocate the bourgeois climate agreements, we desperately need to start building networks of revolutionary and collective cadres as soon as possible. The reason why there were massive revolutions at just the right time in Russia and in Spain, and even in Germany and other countries with less successful examples, was because people have been organizing and reading theory and politically conscious for a long time. We need to get to that level, in the United States, and Europe and everywhere. We need to start building mutual aid networks. Self-defense groups. As much as it pains me to say, now’s a better time than ever to learn how to shoot a rifle or defend yourself with a big stick. You can’t control when a violent volcano erupts, but you can do your best to prepare for it knowing you live at the base of the mountain.

How do we and capitalism? We have to destroy certain industries. The bourgeois media. Finance. Hydrocarbon. We have to safely shut down all the generation one and two nuclear reactors until better proposals, safer proposals, can be discussed. We have to kill psychology. But we also have to create new things, new infrastructure. We have to do with food production, housing, electricity and energy, water, healthcare and pharmaceuticals, transportation… All these industries must be paralyzed, commandeered, gutted, and rebuilt from the foundation. We need all Internet technology people and hackers on our side. We need doctors and nurses. We need collective farming space. We have to focus on sustainability, a low impact on nature and the world, we need better logistics and more intensive efforts everywhere. All this while facing the stark reality of avoiding being wiped out by police and military forces.

So that’s what’s on my mind about “what to do” right now.

How to End Capitalism Pt. 2

Optimism and pessimism are forms of bias we can’t afford to fall victim to. Something of an apocalyptic proportion is happening everyday—modern capitalism. We have to approach things soberly and on a practical level, with self-criticism at every half-beat.

It’s not just a question of changing tactics, or diversity of tactics, or whatever else of that old bullshit. Comrades have to understand with every grain of themselves that the superstructures of society and civilization come from the daily practical activity of human beings. For example, strikes are effective on this basis; the good and effective ones change the daily practical activity of tens of thousands of workers in a way intended to cripple a given business or industry. So it’s not simply about “solar panels and community garden”. It’s figuring out ways to allow for people to not have to do anything else besides messing with solar panels and community gardens.

As Isaak Rubin said in his Essays on Marx’s Theory of Value, “the materialization of production relations arise[s]…from the internal structure of the commodity economy.”

In other (less eloquent) words, commodity fetishism does not come as a result of any bogus Marxist notion of “false consciousness”, people aren’t zombies. People know what is going on at least on some basic fundamental level, everyone jokes about the corruption of society from time to time. No, commodity fetishism exists because for zeks and proles it has to. We have to do shit and make money because we have to survive. We have to work. We have to sell the ol’ “labor power” for our daily bread.

Just play the game the way they taught you how. Right? That’s what they say to keep you down. But we have the collective power to overcome the daily grind if we just come together and support each other. Mutual aid or potlatching or whatever you want to call the shit. The fucking power of society is in our hands, as ironic as that seems.

The big trick is of course that, I think it was Perlman who pointed out, the propaganda that “money works for you.” I worked at a global top 5 fast food chain for a short life-sentence and one of the flyers in the office said “Let’s make money together!” Seriously? GFYS. Money doesn’t “work for you”. You are money. You are as worthless to the bourgeoisie as fiat currency. It’s a slave trade. If you won’t work for minimum wages in these conditions than fuck you, you’re replaceable—like a torn dollar bill.

We need to all go on all of the strikes all of the time. People must stop participating in capitalism. We have to support each other. We have to shelter and feed each other. We already do this and struggle everyday, could it really get so bad? We can do it, we have the collective power. Stop going to work. Stop going to school. Stop going to do anything that helps capitalism or the bourgeois fuckers. Stop paying rent. Stop paying mortgages. Ride around on the bus all day listening to music. Start guerrilla gardening. I dunno…

The point is there is so much we can do besides contribute to the capitalist economy. Go on strike forever!

The question of modern revolutionary action is hard, who has all the answers? Hashtag activism and twitter slacktivism isn’t going to cut it. That’s for sure. We also need to quit using these dumbass hot words and “umbrella” terms and start thinking and talking in our own words.

The Situationists understood how formal domination has led to the commodity form dominating and “colonizing” all of our lives. Camatte shows how capital dominates through mediation, representation. Use-value is disregarded completely today. You can’t eat an ethernet connection. Even worse, the so-called “development” of the productive forces of capitalism has done nothing throughout history up to this point except reinforce the dominance of capital, meanwhile easily removing or co-opting any resistance to it. Marxism and “Marxian” shit has become an essential ingredient of capitalism!

We have to withdraw, collectively. We have to revolt against civilization itself. Anyway, sorry. That’s all my thoughts for now. Holla

How to End Capitalism

Forget anything the denialists say. We’re destroying the planet, the one and only biosphere in the known universe. And that’s kind of an understatement. We are consuming the planet into oblivion.

But the new Nintendo video game is out so who gives a fuck anyway, right?

Earth is currently hotter than ever recorded and it is also experiencing the sixth and largest “mass” extinction event ever. Yes, more extensive than even the end of the dinosaurs.

If things continue like this, with the global population reaching 10 billion, and the rate of roughly 80% of the world’s population living in fluvial areas holding the same—up to 8 billion people could become internally displaced refugees due to sea level rise by 2060, in a worst-case scenario. A worst-case scenario that seems all too plausible.

A mere glimpse of the holocaust happening in a country like Syria, with maybe 8 million internally displaced refuges, and it’s hard to imagine an event 1,000x times that’s magnitude. But that’s what’s coming. And currently, in the Spring of 2017, it looks like the great leviathans of China, Russia and the US are trying to tease at the idea of starting World War III at the same time. (Who will fight? Mercenaries and robots. But who would die? In the era when everyone that’s poor is an enemy combatant.)

I heard about a powerful genie which takes the shape of a whirlwind. They say the djinn can easily carry away even the tallest trees in the forest, and make their roots look like broken spindles of an old spider web being dragged by the wind. In fact, it will carry off everything.

Will you try to hold on or let it happen?

Jacques Camatte, like some of his Italian contemporaries (which many including myself wrote off in the early 2000s), doesn’t think there is anything exquisitely revolutionary about the legendary Proletariat…at least any more. The Proletariat, that Rumplestiltskin who never woke up and maybe never will. What Perlman called the leviathan has gone unchecked for too long and grown too powerful and we’re all it’s domesticated slaves now. We’re cows and some of us love being milked.

If that language is too much for you, perhaps go fly a kite. Because seriously, in my lifetime, shit has never felt so rough and desperate. The whirlwind is coming. You can feel it in your bones.

Look—the workers aren’t doing shit. I’m a worker, been working since 15, and I’m literally not doing shit because I’m young and jobless, and despite all my efforts, I remain that way.

The second coming? Armageddon? The end of the world? Blah blah blah blah blah. What happens now is this shit continues to get worse until the point where bourgeois hedonism blows up the fucking planet. We have no armies to stop them, and even if we did, armies and armor and strongmen and “lugals” are how we got here to begin with. The fucking Trots or “anarchists” sure as fuck aren’t going to march into town and liberate us. So what happens now? Seriously. What happens? I have less and less faith in the old Bolshevik proverb “decades can happen in weeks” by the second.

When I was around 19 years old, I went down to the beach to see the love of my life. Little did I know at the time she was also the “love of my life” to three other boys. Not that I cared, I was also guilty of the same at a different time in our relationship. But when I was with her nothing mattered. I just wanted to be near to her. Cliche, I know. It was intoxicating.

Anyway. In the middle of the night, closer to dusk than midnight, she asked me, “Would you jump off a bridge for me?”

“Show me the bridge”, I said.

So off we went. She counted to three, and neither of us jumped. She counted again, but hesitated, and I jumped anyway. She followed close after.

We fell so deep into the canal to the point where you actually had time on your ascent to wonder how long that rise would take. Young and fearless, both of us. Her way more than me. We we’re just laughing. It ended up being really fun. We even went back with her sister and jumped again later that summer. At the time it seemed particularly relevant considering how often my mother would ask me “If so-and-so jumped off a bridge, would you follow them?”

These days I’ve unfortunately developed a healthy fear of heights. But I feel as though I am confronted by that same bridge-jumping dilemma. Standing in the wake of the great leviathan, determined to destroy it or die trying, I ponder that leap again but this time as a question of how far things will go, had bad they will get, before the leviathan dies and class society ends forever.

How many will die? How much will be gone forever? How far will we have to swim to resurface? How much of this is within the boundaries of our influence? Is collapse unavoidable? Because really the question of how to end society, bring it’s complete collapse, can be approached mechanically. The more important question to ask before is how much collapse can we, the “pro-revolutionaries”, prevent? It would seem immediately on some levels like we should try. But how many people die each year as a result of capitalism? We aren’t superheroes. In the context of dead Palestinian babies in ice-cream freezers due to the over-capacity of graveyards and morgues, where do we draw the line?

We’re not pacifists, nor blanquists, nor Bolsheviks. No, actually, I think what I’m talking about have to call communization. Collectivization. Anarchist communism in practice in the 21st century, Because in order to prevent dead babies in freezers, which I remind you is already happening (see about “mowing the grass”), we have to learn to unplug from this system and support ourselves again. Because I don’t want to live in a brave new world of fucking Marxist grocery stores.

Ending capitalism would be as difficult as destroying the pillars of the leviathan’s foundation. Capitalism of course relies on labor; human and non-human. The non-humans, unlike the “adults” of civilization, still try to revolt and flee from the leviathan at every opportunity. We animals could learn something from the non-humans. Every non-human I know is on strike at least some of the time.

Another pillar of capitalism is food, what people eat. Almost all of that comes from just seven plant species and five species of domesticated animals. If everyone had that Whole Foods and Trader Joe’s bullshit growing in their backyards or community and neighborhood gardens, we could do without the fucking capitalist bourgeois food supply and eat chick peas and shit. Then we could even sabotage or expropriate the food of the bourgeoisie with no problems. We could just eventually ideally disregard it in total for that matter.

The last pillar I will highlight for now is the pillar of Energy and electricity. I’m sure with non-nuclear renewables and batteries the vital services could be provided to people at a super low cost, once again, if we build the networks for this and have them remain anarchist and communist—that is against any government and any class society. Destroy the hydrocarbon industry along with the other pillars and I can see capitalism come tumbling down. But we have to be prepared to the ultimate degree for what happens next so that for 99% of us it seems seamless.