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Title: Articles from Insurrection
Author: Various Authors
Language: en
Topics: class struggle, insurrectionist, organization, trade unions
Source: Retrieved on May 7, 2009 from http://www.geocities.com/kk_abacus/ioaa/ioaa.html
Notes: “The Catastrophe Psychosis” and “The Violence of Poverty” are reprinted from Insurrection, September 1989

Various Authors

Articles from Insurrection

Beyond Workerism, Beyond Syndicalism

The end of syndicalism corresponds to the end of workerism.

For us it is also the end of the quantitive illusion of the party and

the specific organisation of synthesis.

The revolt of tomorrow must look for new roads.

Trade unionism is in its decline. In good as in evil with this

structural form of struggle an era is disappearing, a model and a future

world seen in terms of an improved and corrected reproduction of the old

one.

We are moving towards new and profound transformations. In the

productive structure, in the social structure.

Methods of struggle, perspectives, even short term projects are also

transforming.

In an expanding industrial society the trade union moves from instrument

of struggle to instrument supporting the productive structure itself.

Revolutionary syndicalism has also played its part: pushing the most

combative workers forward but, at the same time, pushing them backwards

in terms of capacity to see the future society or the creative needs of

the revolution. Everything remained parcelled up within the factory

dimension. Workerism is not just common to authoritarian communism.

Singling out privileged areas of the class clash is still today one of

the most deep-rooted habits that it is difficult to lose.

The end of trade-unionism therefore. We have been saying so for fifteen

years now. At one time this caused criticism and amazement, especially

when we included anarchco-syndicalism in our critique. We are more

easily accepted today. Basically, who does not criticise the trade

unions today? No one, or almost no one.

But the connection is overlooked. Our criticism of trade unionism was

also criticism of the “quantitive” method that has all the

characteristics of the party in embryo. It was also a critique of the

specific organisations of synthesis. It was also a critique of class

respectability borrowed from the bourgeoisie and filtered through the

cliches of so-called proletarian morals. All that cannot be ignored.

If many comrades agree with us today in our now traditional critique of

trade-unionism those who share a view of all the consequences that it

gives rise to are but a few.

We can only intervene in the world of production using means that do not

place themselves in the quantitive perspective. They cannot therefore

claim to have specific anarchist organisations behind them working on

the hypothesis of revolutionary synthesis.

This leads us to a different method of intervention, that of building

factory “nucleii” or zonal “nucleii” which limit themselves to keeping

in contact with a specific anarchist structure, and are exclusively

based on affinity. It is from the relationship between the base nucleus

and specific anarchist structure that a new model of revolutionary

struggle emerges to attack the structures of capital and the State

through recourse to insurrectional methods.

This allows for a better following of the profound transformations that

are taking place in the productive structures. The factory is about to

disappear, new productive organisations are taking its place, based

mainly on automation. The workers of yesterday will become partially

integrated into a supporting situation or simply into a situation of

social security in the short-term, survival in the long one. New forms

of work will appear on the horizon. Already the classical workers’ front

no longer exists. Like-wise the trade union is as obvious. At least it

no longer exists in the form in which we have known until now. It has

become a firm like any other.

A network of increasingly different relations, all under the banner of

participation, pluralism, democracy, etc, will spread over society

bridling almost all the forces of subversion. The extreme aspects of the

revolutionary project will be systematically criminalised.

But the struggle will take new roads, will filter towards a thousand new

subterranean channels emerging in a hundred thousand explosions of rage

and destruction with new and incomprehensible symbology.

As anarchists we must be careful, we are carriers of an often heavy

mortgage from the past, not to remain distanced from a phenomenon that

we end up not understanding and whose violence could one fine day even

scare us, And in the first case we must be careful to develop our

analysis in full.

a.m.b.

Autonomous Base Nucleus

Mass structures, autonomous base nuclelii are the element linking the

specific informal anarchist organisation to social struggles.

The autonomous base nucleus is not an entirely new form of struggle.

Attempts have been made to develop these structures in Italy over the

past ten years. The most notable of these was the Autonomous Movement of

the Turin Railway Workers[1], and the Self-managed leagues against the

cruise missile base in Comiso[2].

We believe the revolutionary struggle is without doubt a mass struggle.

We therefore see the need to build structures capable of organising as

many groups of exploited as possible.

We have always considered the syndicalist perspective critically both

because of its limitations as an instrument, and because of its tragic

historical involution that no anarchist lick of paint can cover up. So

we reached the hypothesis of building autonomous base nuclei lacking the

characteristics of mini-syndicalist structures, having other aims and

organisational relations.

Through these structures an attempt has been made to link the specific

anarchist movement to social struggles. A considerable barrier of

reticence and incomprehension has been met among comrades and this has

been an obstacle in realizing this organisational method. It is in

moments of action that differences emerge among comrades who all agree

in principle with anarchist propaganda, the struggle against the State,

self-management and direct action. When we move into an organisational

phase, however, we must develop a project that is in touch with the

present level of the clash between classes.

We believe that due to profound social transformation it is unthinkable

for one single structure to try to contain all social and economic

struggle within it. In any case, why should the exploited have to enter

and become part of a specific anarchist organisation in order to carry

out their struggle?

A radical change in the way society-exploitation is being run can only

be achieved by revolution. That is why we are trying to intervene with

an insurrectional project. Struggles of tomorrow will only have a

positive outcome if the relationship between informal specific anarchist

structure and the mass structure of autonomous base nuclei is clarified

and put into effect.

The main aim of the nucleus is not to abolish the State or Capital,

which are practicably unattackable so long as they remain a general

concept. The objective of the nucleus is to fight and attack this State

and this Capital in their smaller and more attainable structures, having

recourse to an insurrectional method.

The autonomous base groups are mass structures and constitute the point

of encounter between the informal anarchist organisation and social

struggles.

The organisation within the nucleus distinguishes itself by the

following characteristics:

autonomy from any political, trade union or syndical force;

permanent conflictuality (a constant and effective struggle towards

the aims that are decided upon, not sporadic occasional interventions);

attack (the refusal of compromise, mediation or accommodation that

questions the attack on the chosen objective).

As far as aims are concerned, these are decided upon and realized

through attacks upon the repressive, military and productive structures,

etc. The importance of permanent conflictuality and attack is

fundamental.

These attacks are organised by the nucleii in collaboration with

specific anarchist structures which provide practical and theoretical

support, developing the search for the means required for the action

pointing out the structures and individuals responsible for repression,

and offering a minimum of defense against attempts at political or

ideological recuperation by power or against repression pure and simple.

At first sight the relationship between specific anarchist organization

and autonomous base nucleus might seem contradictory. The specific

structure follows an insurrectional perspective, while the base nuclelii

seem to be in quite another dimension, that of intermediate struggle.

But this struggle only remains such at the beginning. If the analysis on

which the project is based coincides with the interests of the exploited

in the situation in which they find themselves, then an insurrectional

outcome to the struggle is possible. Of course this outcome is not

certain. That cannot be guaranteed by anyone.

This method has been accused of being incomplete and of not taking into

account the fact that an attack against one or more structures always

ends up increasing repression. Comrades can reflect on these

accusations. We think it is never possible to see the outcome of a

struggle in advance. Even a limited struggle can have the most

unexpected consequences. And in any case, the passage from the various

insurrections — limited and circumscribed — to revolution can never be

guaranteed in advance by any procedure. We go forward by trial and

error, and say to whoever has a better method — carry on.

o.v.

The Affinity Group

Contrary to what is often believed, affinity between comrades does not

depend on sympathy or sentiment. To have affinity means to have

knowledge of the other, to know how they think on social issues, and how

they think they can intervene in the social clash. This deepening of

knowledge between comrades is an aspect that is often neglected,

impeding effective action.

One of the most difficult problems anarchists have had to face

throughout their history is what form of organisation to adopt in the

struggle.

At the two ends of the spectrum we find on the one hand the

individualists who refuse any kind of stable relationship; on the other

those who support a permanent organisation which acts on a programme

established at the moment of its constitution.

Both of the forms sketched out here have characteristics that are

criticizable from an insurrectional point of view.

In fact, when individualists single out and strike the class enemy they

are sometimes far ahead of the most combative of the class components of

the time, and their action is not understood. On the contrary, those who

support the need for a permanent organisation often wait until there is

already a considerable number of exploited indicating how and when to

strike the class enemy. The former carry out actions that turn out to be

too far ahead of the level of the struggle, the latter too far behind.

One of the reasons for this deficiency is in our opinion lack of

perspective.

Clearly no one has a sure recipe that contains no defects, we can

however point out the limitations we see in certain kinds of

organisation, and indicate possible alternatives.

One of these is known as “affinity groups”.

The term requires an explanation.

Affinity is often confused with sentiment. Although not distinctly

separate, the two terms should not be considered synonymous. There could

be comrades with whom we consider we have an affinity, but whom we do

not find sympathetic and vice versa.

Basically, to have an affinity with a comrade means to know them, to

have deepened one’s knowledge of them. As that knowledge grows, the

affinity can increase to the point of making an action together

possible, but it can also diminish to the point of making it practically

impossible.

Knowledge of another is an infinite process which can stop at any level

according to the circumstances and objectives one wants to reach

together. One could therefore have an affinity for doing some things and

not others. It becomes obvious that when one speaks of knowledge that

does not mean it is necessary to discuss one’s personal problems,

although these can become important when they interfere with the process

of deepening knowledge of one another.

In this sense having knowledge of the other does not necessarily mean

having an intimate relationship. What it is necessary to know is how the

comrade thinks concerning the social problems which the class struggle

confronts him with, how he thinks he can intervene, what methods he

thinks should be used in given situations, etc.

The first step in the deepening of knowledge between comrades is

discussion. It is preferable to have a clarifying premise, such as

something written, so the various problems can be gone into well.

Once the essentials are clarified the affinity group or groups are

practically formed. The deepening of knowledge between comrades

continues in relation to their action as a group and the latter’s

encounter with reality as a whole. While this process is taking place

their knowledge often widens and strong bonds between comrades often

emerge. This however is a consequence of the affinity, not its primal

aim.

It often happens that comrades go about things the other way round,

beginning some kind of activity and only proceeding to the necessary

clarifications later, without ever having assessed the level of affinity

required to do anything together. Things are left to chance, as though

some kind of clarity were automatically to emerge from the group simply

by its formation. Of course this does not happen: the group either

stagnates because there is no clear road for it to take, or it follows

the tendency of the comrade or comrades who have the clearest ideas as

to what they want to do while others allow themselves to be pulled

along, often with little enthusiasm or real engagement.

The affinity group on the other hand finds it has great potential and is

immediately addressed towards action, basing itself not on the quantity

of its adherents, but on the qualitative strength of a number of

individuals working together in a projectuality that they develop

together as they go along. From being a specific structure of the

anarchist movement and the whole arc of activity that this presents —

propaganda, direct action, perhaps producing a paper, working within an

informal organisation — it can also look outwards to forming a base

nucleus or some other mass structure and thus intervene more effectively

in the social clash.

o.v.

Beyond the Structure of Synthesis

Instead of an anarchist organisation of synthesis we propose an informal

anarchist organisation based on struggle and the analyses that emerge

from it

Anarchists of all tendencies refuse the model of hierarchical and

authoritarian organisation. They refuse parties, vertical structures

which impose directives from above in a more or less obvious way. In

positing the liberatory revolution as the only social solution possible,

anarchists consider that the means used in bringing about this

transformation will condition the ends that are achieved. And

authoritarian organisations are certainly not instruments that lead to

liberation.

At the same time it is not enough to agree with this in words alone. It

is also necessary to put it into practice. In our opinion an anarchist

structure such as a structure of synthesis presents not a few dangers.

When this kind of organisation develops to full strength as it did in

Spain in ’36 it begins to resemble a party. Synthesis becomes control.

Certainly in quiet periods this is barely visible, so what we are saying

now might seem like blasphemy.

This kind of structure is based on groups or individuals who are in more

or less constant contact with each other, and has its culminating moment

in periodical congresses. In these congresses the basic analysis is

discussed, a programme is drawn up and tasks are divided covering the

whole range of social intervention. It is an organisation of synthesis

because it sets itself up as a point of reference capable of

synthesizing the struggles taking place within the class clash. Various

groups intervene in the struggles, give their contribution, but do not

lose sight of the theoretical and practical orientation that the

organisation as a whole decided upon during the congress.

Now, in our opinion, an organisation structured in this way runs the

risk of being behind in respect of the effective level of the struggle,

as its main aim is that of carrying the struggle to within its project

of synthesis, not of pushing it towards its insurrectional realisation.

One of its main objectives is quantitative growth in membership. It

therefore tends to draw the struggle to the lowest common denominator by

proposing caution aimed at putting a brake on any flight forwards or any

choice of objectives that are too exposed or risky.

Of course that does not mean that all the groups belonging to the

organisation of synthesis automatically act in this way: often comrades

are autonomous enough to choose the most effective proposals and

objectives in a given situation of struggle. It is a mechanism intrinsic

to the organisation of synthesis however that leads it to making

decisions that are not adequate to the situation, as the main aim of the

organisation is to grow to develop as wide a front of struggle as

possible. It tends not to take a clear and net position on issues, but

finds a way, a political road that displeases the fewest and is

digestible to most.

The reactions we get when making criticisms such as this are often

dictated by fear and prejudice. The main fear is that of the unknown

which pushes us towards organisational schema and formalism among

comrades. This safeguards us from the search hinged on the risk of

finding ourselves involved in unknown experiences. This is quite obvious

when we see the great need some comrades have for a formal organisation

that obeys the requirements of constancy, stability and work that is

programmed in advance.

In reality these elements serve us in our need for certainty and not for

revolutionary necessity.

On the contrary we think that the informal organisation can supply valid

starting points for getting out of this uncertainty.

This different type of organisation seems to us to be capable of

developing — contrary to an organisation of synthesis — more concrete

and productive relationships as they are based on affinity and

reciprocal knowledge. Moreover, the moment where it reaches its true

potential is when it participates in concrete situations of struggle,

not when drawing up theoretical or practical platforms, statutes or

associative rules.

An organisation structured informally is not built on the basis of a

programme fixed in a congress. The project is realized by the comrades

themselves in the course of the struggle and during the development of

the struggle itself. This organisation has no privileged instrument of

theoretical and practical elaboration, nor does it have problems of

synthesis. Its basic project is that of intervening in a struggle with

an insurrectional objective.

However great the limitations of the comrades involved in the informal

kind of anarchist organisation might be, and what the latter’s defects

might be, the method still seems valid to us and we consider a

theoretical and practical exploration of it to be worthwhile.

g.c.

Breaking out of the Ghetto

The struggles taking place in the inner city ghettos are often

misunderstood as mindless violence. The young struggling against

exclusion and boredom are advanced elements of the class clash. The

ghetto walls must be broken down, not enclosed.

The young Palestinians throwing stones at the Israeli army rightly have

the sympathy and solidarity of comrades who see them in their just

struggle for freedom from their colonial oppressors. When we see even

the very young of Belfast throwing stones at British soldiers we have no

doubt about their rebellion against the occupying army whose tanks and

barbed wire enclose their ghettos.

There is an area of young people today however who find themselves in

just as hard a battle against their oppressors, who find themselves

constantly emarginated and criminalised. These young people do not find

themselves fighting a liberation struggle against an external invader,

but are immersed in an internal class struggle that is so mystified that

its horizons are unclear even to themselves. This war is taking place

within what have come to be known as the “inner cities” of Britain,

areas that are now recognised by the class enemy — the capitalists, with

the monarchy leading, and the State in all its forms — as the most

fragile part of the class society, one that could open up the most

gigantic crack and give way to unprecedented violence.

The young struggling for survival from exclusion and boredom in the

deadly atmosphere of the ghettos of the eighties are in fact among the

most advanced elements in the struggle in Britain.

As such they find themselves surrounded by a sea of hostility and

incomprehension, even by those who in terms of their official class

positions should be their comrades in struggle. No trade union or left

wing party has anything to say about their struggle. They are among the

first to criminalise it and relegate its protagonists to the realm of

social deviance, perhaps with the distinguishing variable that instead

of the ‘short sharp shock treatment they prefer to employ an army of

soft cops and social psychiatrists.

The anarchist movement itself, anti-authoritarian by definition and

revolutionary in perspective, has so far produced nothing tangible as a

project of struggle which encompasses the “real” anarchists, the

visceral anti-authoritarians. The forms the violence from the ghettos

takes does not have the content of moral social activity that anarchists

want to find. This cannot emerge spontaneously from situations of brute

exploitation such as exist in the urban enclosures. Suggestions such as

those of taking this morality into the ghettos which are then to be

defended and “self-managed” in our opinion are quite out of place. They

ring of the old “Takeover the City” slogans of Lotta Continua years ago,

now just as dead as that organisation itself. The problem is not

self-managing the ghettos, but breaking them down. This can only come

about through clear indications of a class nature, indicating objectives

in that dimension and acting to extend the class attack.

The article by the Plymouth comrades gives an indication of what is

happening in most major — and many smaller cities in Britain today.

These events do not reach the headlines. In fact most of what happens is

not reported at all.

Clearly the conditions of the clash are very different to those where

the presence of a tangible “outside enemy” has clarified the position of

the whole of the exploited against the common enemy. There is no doubt

in Sharpeville or Palestine or Belfast about what happens to those who

collaborate with the police. In this country on the contrary, the fact

that the latter have made inroads into gaining the active collaboration

of people within the ghettos themselves shows the barriers of fear and

incomprehension that exist and divide the exploited in one area.

Levels of cultural and social mystification have succeeded to some

extent in confusing class divisions. By defining the violence of the

young in pathological or ethnic terms the latter find themselves

isolated and ostracised even by those who are nearest to them in terms

of exploitation.

The dividing line is a fine one, however, and it can take only a mass

confrontation with the ‘forces of order’ to demonstrate to all where the

real enemy lies. This happened in the Brixton nots for example where

parents, seeing the police brutality at close hand, immediately moved

from a tacit consensus to open antagonism towards them.

Maintaining consensus from people who have very little to gain from the

“social order” involves a complex network of media, social workers,

school teachers, community leaders, community police, etc, all of whom

are recognised as being in positions of authority. That authority is

tolerated unwillingly today. It could break down completely tomorrow.

Our work must therefore be in the direction of continually clarifying

and extending the class attack by identifying and striking objectives

that are easily attainable and comprehensible in the perspective of

breaking down the walls of the ghettos and opening up a perspective of

mass action against the common enemy.

j.w.

The Catastrophe Psychosis

For a long time now there has been a terroristic blackmail in act

leading to more and more recourse to the policeman-like logic of

emergency. The media carries out the task of upturning problems and

using the apocalyptic images of the imminence of catastrophe pushing

great masses of people to mobilize to avoid it.

One should ask oneself what lies behind the picture presented by the

media of the impending nightmare of ecological catastrophe. This is

presented as a problem to be resolved beyond the realms of social

relations or class conflict.

We have strong doubts about the show of good intentions made by

politicians of every kind and color (including the environmentalists)

and their sudden interest in the population’s health.

We think that behind the bombardment of news concerning the ecological

red alert in the areas of high industrial concentration where

atmospheric pollution safety levels have been amply surpassed, there

lies another far less noble battle: a battle for power between the old

capitalist-industrial class and the new ascending one constituted of the

public and private bureaucracy in view of the position the latter have

reached within the technological apparatus of capital and the state.

We know that the image of catastrophe, in this case the ecological one,

emotively pushes the mass to fight beyond any motivation coming from

their own specific condition of exploitation, not so much for social

change but to save their own threatened survival. That pushes them to

adopt the reasoning leading to the conservation of the present social

order.

The planet is dying, we all know it. It is full of poison and lacking in

oxygen because of atmospheric pollution. The rivers are biologically

dead; lakes and seas are reduced to dustbins; a greenhouse effect is

produced by the raising of the levels of carbon dioxide thanks also to

the massive work of deforestation of one of the main lungs of the earth,

the Amazon forest. Growing drought is causing the extension of vast new

deserts, and we are assisting in the tragedy of peoples and animal

species on their way to extinction, sacrificed to the logic of profit

and dominion.

Every class that aspires to domination brings with it its own world and

its own logic. The ascending bureaucrats are using ecology to accelerate

the process of taking over the old world.

But what can that cause in the mass, increasingly terrified by the

possibility of catastrophe and interiorizing the logic of emergency, if

not total adhesion to the repressive codes of behavior dictated by

cybernetic power. With scientific punctuality it is inviting millions of

proletarianized individuals to participate and mobilize alongside e the

institutions to create and institute new organisms of control and to

sanction new authorities under the thrust of a new democratic

radicalism.

Beyond its immediate drama, the Chernobyl nuclear accident gave capital

and all the states the chance to coldly experiment elements upon which

to apply the repressive projects of control and consensus, precisely by

exploiting the idea of a permanent state of emergency.

The emergency intervention therefore does not resolve the problem but

serves to install control in order to eliminate conflict over the social

territory through the blackmail of duty to collaboration between

classes. All the emergency measures that are presented as being

necessary for the general social interest, in actual fact give way to a

process of privilege and submission given the inequality of existing

material conditions.

The greens and environmental associations are not looking for a solution

to the problem of pollution but to a capillary and spreading control in

order to make it a source of profit. One discovers that the least

polluted parts of the cities are areas destined to the higher social

strata; the poor get square meters of cement and waste dumps on the

outskirts.

It is time then, instead of giving acritical praise to such forces, to

unmask their role as the new social pacifiers who are going beyond the

spectacle rigged on the blackmail that “the planet must be saved at all

costs”, to lend themselves to managing existing alienation in an

alternative way, but always based on exploitation and oppression.

We think that the struggle against the domination of human over human is

the only basis from which to start. It is the only one capable of

attacking those responsible for the destruction of both the planet and

social wealth. We must aim concretely towards the liberation of humanity

and nature in the global sense.

The greens and environmentalists are so-called ecologists whose aim is

not a clean ecological planet; their politics are a green apartheid that

wants “green islands” destined to the comfort of the privileged. The

international environmental associations are the multinationals of

“ecology”, capitalism revised and corrected following the damage done by

its preceding phase of maximum industrialization.

The social struggle in the ecological sense is valid only if it strikes

the relationships of dominion, the structures of capital and the state,

showing its subversive force that contains the prospect of a new world,

not the alternative management of the old.

The Violence of Poverty

by Patrizia

Yet another rape. But today violence against a woman is more amusing if

it takes place in a group: of at leas 14. This is what happened in a

village in Sicily, Militello. A fifteen year old girl was raped by boys

between 11 and 18 years old all looking for adventure. An adventure with

a girl whose parents had just returned to Sicily after years of

emigration.

The newspapers point out one particular: the girl, who became pregnant

as a result of the rape, was mentally disturbed. Her womanhood, her

freedom of choice, is trampled on before she starts. First by her

parents, who almost kept the fact hidden because of their shame, then

the whole village, who interpreted the event as a boyish prank to defend

the rapist kids, then the judge. The girl is being prevented from having

an abortion. The village priest shows off his sullen moralism.

This time they couldn’t even use the alibi of a miniskirt, of the

seductive gaze of the continental woman who — they say — attracts men

and distracts them from their good feelings of father, husband or

brother.

In that environment there is a more subtle violence, a violence that

comes from ignorance and fear. The ignorance of the boy rapists who

pursue images according to which a woman cannot be considered a human

being to be respected and loved.

In the south, as in the north, sex is still something dirty, composed of

violence and abuse. In Milan a girl is raped by a male nurse in a

hospital bed. In Termini station in Rome eighty people stand by and

watch as an attempted rape takes place on a station bench. The rapist

was then covered by the crowd and escaped. So, look out. From the tiny

Sicilian village to the huge metropolis, rape remains the alternative of

idiots, the last beach of interior emargination and the incapacity to

communicate one’s rage in any other way.

But in a little village the authority of the priest, the judge, the

carabinieri, the public opinion of “respectable” people who don’t want

any scandal, bears a fundamental weight on things. In such an

environment it is even possible for abortion to be denied to a girl who

has been raped.

Violence is practically subscribed to by a power structure which itself

exercises a double violence on the population: on the girl who must

submit to the decisions made by the family and the rest of the village;

and on the boys.

They are all more concerned with obeying laws and morality than about

the life of this young woman.

We must begin to shout our rage again, but not by asking for more severe

laws or the application of new ones: this only helps the system to

castrate any possible search for freedom, our own and that of others,

men and women alike.

If we believe that the practice of rape is born from a precise social

condition, then we must not humiliate ourselves with demands for laws

that only play the game into the hands of those who rape and exploit us

daily.

We are not interested in whether those who raped the girl are found

guilty or innocent. That would be too easy. We must fight the whole

structure that contributes to creating the idea of violence against

women and against emarginated people and proletarians in general. And,

as usual, the latter, instead of beating up the bosses, are fighting

among themselves, numbing their minds with all the shit that power

produces. Violence often grows from conditions of poverty and survival

that create the need to possess at all costs what one cannot have

through practices of freedom, be it sex or any other part of normal

activity.

If we want to overcome this profound contradiction between the request

to be “regimented” and a search for liberation within human beings, then

we must struggle in our own way and with our own instruments against all

the relations of dominion that generate violence. Perhaps that day in

Militello the boys would have preferred to have beaten up a priest or to

have created some perspective for a less rotten life. Today they are

locked up in a cell and are asking themselves why. The state will pardon

their misdeed, but they will always remain convinced that all that, even

their very punishment, was right and fits into the normal way of things.

[1] See “Workers’ Autonomy” (Bratach Dubh);

[2] See Insurrection No. 0