ACTION: 10 Hunting Towers Destroyed in Northern Wisconsin

Shared from BITE BACK Magazine

“Hunting season is on the way here in northern Wisconsin, so we destroyed 10 hunting towers to kick things off! We find that when we attack under the blanket of night with masks on we get a lot more done than we ever could standing on the sidewalk with signs. We don’t expect our small destructive acts to destroy speciesism, but striking directly at those who murder our non-human relatives feels meaningful, and is fucking fun! We know waiting for ‘the movement’ to grow is a trap –- waiting promotes waiting and acting promotes acting. All there is to do is to sharpen our teeth and get better at attacking domination! In solidarity with the deer, turkeys, bears, pheasants and all the animals resisting human supremacy and civilization.

-some wild vegans-”

Prison Break: An Anarchist Blueprint for Hedonism by Flower Bomb

“I was outside of these circles, so I didn’t take into account that I could have embedded my writing with a better emphasis that this is not a blueprint for hedonism. I never wanted anyone to hitchhike and dumpster dive and shoplift and feel good about themselves for doing it. If you’re not taking that time, that freedom you’re creating for yourself and trying to make the world a better place with it, then I don’t have anymore respect for you than the 9 to 5 wage slave that’s treating their life like it’s disposable.” – Mack Evasion, author of the book “Evasion”

Through a breezy, warm night in Arizona a BNSF freight car carries me slowly enough to sit on the edge of the miniwell and look across the desert. The moon light casts the silhouettes of small bushes scattered on the ground accompanied by a dried up creek. While physically paralyzed by such overwhelming beauty my mind races through all the memories of cleaning toilets at the casino, unloading trucks at Target and stocking shelves at grocery stores. If only years ago I would have known my life could be filled with so much adventure I would have never stepped foot into these workplaces. If only I had realized sooner that I could have dropped out of boring ass school, gotten so much free food, avoided ending up in a psyche ward, and that all my community organizing and activism would amount to the same repetitive circus of disappointment… whatever. It doesn’t matter. I am here, now. Better late than never.

The way that I see it, industrial society is a multi-dimensional prison facility that stratifies its population according to the value of one’s productive output. Those who contribute the most toward reproducing and maintaining this prison are rewarded with social recognition and greater access to survival resources. And those who contribute the least are ridiculed, shamed and left to die off. The overall collectivism created through mass participation normalizes this binary way of life, generating a social pressure that drives assimilation and discourages insubordination. In order to function, industrial society normalizes wage-enslavement through learned inferiority. As people grow to internalize this sense of inferiority, they become dependent on industrial society and its symbolic representation of order. As people accept themselves individually as weak and powerless, societal prison fulfils a sense of group power and belonging.

I view industrial society as a prison because like all prisons, its function is to subordinate through containment. But the construction of this prison requires individuals not only to surrender themselves to a collectivist vision of law and order, but also to a unifying acceptance of separation: One’s alienation from nature creates a fear remedied by a sense of safety found in order, predictability, and structure. From this point of view institutionalization can be seen as the result of one fearing their own wild potential beyond the walls of civilized captivity.

On an individual level, the thought-crime of feral insubordination is contained with suppression that is conditioned with years of behavioral civilizing (for example the educational industrial complex and its deeply traumatic process of assimilating children into civilized society).

In mass society, the individual self ceases to be unique as it becomes controlled, homogenized, and assimilated into the collectivist mentality of social membership.

The physical body of an individual becomes merely a unit of productivity that is valued based on its material contribution to industrial society.

Individuality is redefined by society and suppressed by assigned social constructs that categorically position it within the broader collectivist system.

These socially constructed identities become representative of the Self as merely a member of fixed class, race, and gendered identity categories.

At this point in the civilizing process, individuality is exchangable with identity, losing all of its color and freedom as a unique animal being.

In the societal prison the individual animal is transformed into an inmate collectively known as a “citizen”. Now, as a member of this prison society, every citizen has an obligation to contribute their mind and body toward its reproduction and maintenance. It is reproduced on an individual level through morals, standardized behavioral norms, cultures, and traditions. For those who refuse this obligation (or for any number of reasons are unable to fulfill it), they are condemned to the punishment of poverty.

I walked into the store with my reusable bag in hand, trying hard not to laugh at myself in the “nice” clothes I just stole from the thrift store. Adjusting to my new outfit topped with one of those long hipster beanies, I start calmly scanning the crowd. Who looks like LP? Could be anyone. But when you do this kinda thing long enough you notice a couple patterns. For example someone you see multiple times in the store at different spots with the SAME food in the basket. Or someone slowly pushing a cart and seems to be more interested in the customers than their own shopping. They almost always have a phone which is probably used to coordinate with whoever is watching the cameras. Anyways, I am just another shopper. I grab a cart and fill up, but not too much to stand out. This store has two exits. One near the cash registers, the other near the Produce section. I notice a few people stocking Produce near that exit but unlike the cash registers, they aren’t watching for anyone who didn’t pay. They are just busy stocking apples and shit. I have three options when walking out: 1. Smile and nod at anyone who notices me. 2. Pretend to answer an important phone call. 3. Pull out my fake receipt and just keep looking forward, maybe stop and glance at something on the way out to further express “Why would I be afraid? I paid for all this.” I decide to answer a fake phone call while reviewing my fake receipt. This is the most tense moment. If any Loss Prevention have been onto me, this is when I will know. They usually grab the cart or shoulder or purse. I place my reusable bag on the mound of food and begin my way out. If someone touched me during this part id probably jump straight up like a startled cat! Out the first set of doors… second set… into the parking lot. No “Hey!” nor anyone grabbing at me. Nothing except a cart load of free vegan food that will last me for the next month.

Public Enemy #1: The Lifestyle Anarchist

Anarchism must not be dissipated in self-indulgent behavior like that of the primitivistic Adamites of the sixteenth century, who ‘wandered through the woods naked, singing and dancing,’ as Kenneth Rexroth contemptuously observed, spending ‘their time in a continuous sexual orgy’…” -Murray Bookchin from Social Anarchism or Lifestyle Anarchism: An Unbridgeable Chasm”

What I hear often from leftists is the use of the word “lifestylist” as a way to describe what they consider an undesirable form of anarchy. When I first started reading post-left anarchist writings, I was inspired by the courageous adventures of self-exploration beyond categorical definition. I enjoyed the writings of those who embraced anarchy as life – nihilistic and wild against the social forces of civilized domestication. So it struck me as odd that some self-identifying anarchists took issue with this way of thinking and acting – going so far as to use “lifestyle anarchist” as an insult. So I ask those individuals: What is the difference between social anarchism and the monotony of workplace wage-slavery? Year after year there are anarchist holidays, noise demonstrations, potlucks, commune gatherings and so on – all of which to this day have not led “the masses” any closer to any sustainable uprising. In a way, workplace wage-slavery has more effect on “the masses” than any radical organizing: workplace wage-slavery further expands capitalism worldwide, while radical organizing has only led to (at most) small waves of revolt that ultimately are managed and suppressed by the state. So where does the individual fit into all this? Is there a pull from two opposing directions that share the commonality of attempting to transform the individual?

I have had experience with both wage-slavery and radical organizing. And both ended with the same conclusion: unfulfillment. Both choices required the surrendering of my mind and body to maintain their functioning, which inevitably led to monotonous repetition. Both choices share a circular logic: participation, no matter how difficult, driven by the hope that one day things will be better. So rather than seeking another chamber of society to identify with and occupy, I am seeking emancipation – a prison break not only from the captivity of death-driven wage-slavery, but also from the mental workerism that conceals itself behind the banner of radical organizing.

So what is one to do if they are neither occupying their mind with wage-slavery nor burning out with radical organizing? Is society, the prison encompassing these two life choices, worthy of critique?

A prison can materialize externally and internally. The most successful external prison is one that finds its reflection within those it holds captive. Those held captive reinforce that prison by internalizing the “citizen” collectivist identity. If we are not free individuals who roam, dance, and explore the wild beyond the walls of industrial captivity, then what are we? We are inmates of society identified by social security numbers and birth-dates. We are subjected to these domesticating walls of confinement which institutionalize us, and in exchange we’re offered materialism to fill the void where chaos once connected us to life at birth.

If one understands their enslavement to society thoroughly, they reach the logical conclusion that the lives we claim to own ultimately belong to those who utilize them the most. This is why I personally hate work and find no affinity with any ideology that glorifies workerist identity. “Full-time” employment means average 40 hours a week in which an individual’s mind and body are owned in exchange for monetary access to mind-numbing materialism or survival necessities. Without getting into the details of wage-slavery in exchange for only a portion of what the product of one’s labor is actually worth, we are talking about hours of one’s life lost forever. Similar to a prison, society owns its inmate citizens by purchasing their slavery at minimal pay rates. Like a prison, society functions and flourishes with a massified labor force that collectively surrenders livelihood to the norm of law and order.

But what about the individualist who refuses participation? And perhaps not only refuses participation but also sabotages?

From my own perspective, the lifestylist prefers rebellion now rather than waiting for “the masses” – expropriating life, resources, and time for hedonistic adventure. And the lifestylist is not a specialist in anarchy: Any single individual subjugated by society is capable of individualist insubordination. There are grocery stores of food, wild food to be foraged, the moon and stars to act as cover for black clad cells of earth and animal liberationists. There is plenty of logging equipment to be sabotaged, storefronts to be smashed. There are howls of feral revolt to be shared across the globe between those who are determined to enjoy their lives against the dominion of misery.

The first thing people ask me is “What do you do for a living?”. And my answer is supposed to include some form of wage-slavery that financially supports my living. When I was an activist people used to ask me how much I got paid doing it. I laughed every time and to my disbelief, eventually realized that activism too has a lucrative place under capitalism. I am used to tabling free zines and posting all my writing on The Anarchist Library (and where and who ever else tolerates my ramblings). But some people go around giving lectures and speeches at colleges gettin’ mad cash. I prefer makin’ cash illegally- not by attempting to commodify rebellion any further than it already has been. So my answer to what I do for a living is usually “Anarchy”; I live and survive this way, as free as I can be, with no intentions on returning to wage-slavery or radical organizing.

After exiting the car I can’t help but notice how calm and quiet the night is in the downtown area. It’s SO quiet I feel as if my breathing is too loud. So I continue panic controlling as we circle the block. We can now see our destination. Every step I take is more gentle than normal because I am worried about someone hearing our footsteps. Maybe I am just worrying a little too much. But it IS really quiet tonight. We approach our destination and I stop to kneel down, pretending to tie my shoe. We both slowly scan the area searching for any other movement whatsoever. Nothing. I start to feel my heart pounding as we prepare, my hand gripping a fist-sized rock. After carefully reviewing the plans, taking one last scan for anyone in cars or on foot, we begin. The sound of my accomplice tagging slightly disrupts the silence, my heart pounds harder while my eyes dart from the road to the activity and back. Excitement washes over my entire body. The tagging is almost done. One last scan over the area for movement. Nothing. Now for the final touch. As flashes of slaughterhouse videos and pictures race through my mind, I wind up and throw the rock at the glass doors. With an obnoxiously loud thud, it hits and drops straight down. Half enraged and half laughing my ass off, I dart over and pick the rock back up and throw it again,but this time much harder. The rock smashes through both outer AND inner glass doors, hitting the counter on the inside. After an outburst of cheerful satisfaction I turn and run, racing behind my accomplice. My heart pounds as we race back around the block. It feels like we fucking parked miles away. The cool night air dries my mouth and throat out with every quick breath. Finally approach the car. Panic control. Gently open the doors. Don’t slam them shut. Slowly drive away down the planned route. Nobody saw a thing. But both the thud and eventual smash were loud as fuck. So maybe someone heard? But we’re gone now. Overwhelming joy and adrenaline are pulsing through us. We cheer with hysterical laughter and high fives. And the night is still young. We got two more to do.

Privileged or just determined?

Another critique of life as anarchy that I have grown tired of hearing is the myth that train-hopping, illegally expropriating food and resources and other individualist forms of rebellion are a “white” activity that also undermines the working class. This critique often comes from an identity-based assumption that the “working class” and POC are a monolithic mass incapable of materializing liberation on an individual level. Leftism leads one to believe that the population, in particular POC, needs to be led to revolution through rigorous education by radical leadership. Not only is this mentality condescending, it relies heavily on the assumption that all POC and or workers think alike and share the same political interest. Is this perhaps the reason why despite years and years of radical organizing and propagating “the revolution”, capitalism still has a powerful workforce, further expanding this nightmarish technological industrial complex?

So I ask those who accuse the individualist of disregarding the workers: How many times do you spend time, money, and energy attempting the same thing, under the same assumptions, yet expecting different results? Do you honestly blame the lifestylists for refusing to surrender their lives to the draining repetition of either wage-slavery or organizing? When anarchy is limited to and defined by a duty to educate and organize others, it has already become domesticated. Does it not count as a racist blanket statement to assume only “white” people are capable of creating activities that are based on individualist empowerment?

I once heard someone say that lifestyle anarchists are privileged. I thought about it for a while. I tried to understand how taking the courageous initiative to reclaim one’s life was a privilege. I couldn’t help but feel that such an accusation comes from a place of internalized defeat; a defeat so powerful that one can only perceive individual emancipation as an unattainable luxury. Similar to the identity prisons of race and gender, this mentality encourages one to view their self as an eternally disempowered victim of society. Rather than seeing one’s self as the ultimate creator of freedom, one views their self only in terms of mental prisons.

I have watched over the years as anarchism has become a platform for internalizing and glorifying victimhood. I have critiqued this in previous writing, but the relevance here is that there is this subtle message in anarchism that says “if you are not a victim, you must be privileged. And if you are privileged, you should feel guilty about improving the quality of your life. If we suffer, YOU should suffer too.”. I believe it is this type of subtle message, circulated in radical spaces, that is responsible for the trend that labels individualist thought “privileged”, and encourages the abandonment of any ideas that challenge the internalized prison of morality.

For me, anarchy as wildness is a bomb that never stops exploding. It is the pesticide-resistant weed that cracks the foundation of industrial society and organizational conformity. Anarchy is the abomination of formally organized structures. It finds its reflection in the hedonism of the brave, ungovernable individual who rebels today with no expectation of a tomorrow. There are no social constructs – race, gender, or whatever – that can truely represent those who refuse the definitions, roles, and limitations imposed by society. Feral individualism is the lunatic enemy combatant of society, setting fire to the social contract of mental subordination. Within this societal prison race, gender, and other socially constructed identities are like numbers branded onto bodies, grouping people according to some authoritarian vision. Identity politics reinforces the internalized prison that confines individual uniqueness, and projects the mind and body policing of others.

If freedom of individuality is only defined by an individual’s commitment to the group, then what makes the group any less governing than a state? If the anarchist critique of government is that it can never give one freedom, then why would one accept the governing of an identity, commune or society?

While riding what is known as a “piggyback” on a freight train, I peek from under the semi trailer and slowly inhale to take in the beautiful view of a rushing river surrounded by tall trees. We cross over it on a high bridge and for the first time in my life I realize I am seeing before me something that I thought only existed on nature television channels. I tag “no hope, no future; let the adventures begin!” on the inside of one of the semi trailer wings along with my name, wondering what whoever happens to find it there will think. After a few minutes I lay down on my dusty sleeping pad and listen to the sound of the train. And during that ride from Bakersfield to Dunsmir, California I realized I was finally breaking out of prisons in my head that discouraged me from experiencing anarchy beyond politics.

A Prison Break

If there is any real possibility of the population rising up in any insurrectionary way, it will most likely come from an individual realization that being a wage-slave ultimately reinforces the walls of this prison we call “society”. And as long as individuals continue to identify themselves as its inferior citizen members, submission will be internally and externally normalized.

If the neatly faced aisles of grocery stores aren’t enough to make one question their role in adding bricks to the ever-expanding walls of this prison, how will best-seller-of-insurrection groups like The Invisible Committee appear any different? Anarchy as an anti-social, individualist way of life simply can’t be preached to “the masses” without being watered-down and losing its hostility to civilized order. Under capitalism, anarchism as a social movement has become collectivized into a hobby activity that co-exists with wage-slavery. New faces enter and quickly begin the work of organizing, only to burn out and retire down the line in a new era of presidency. Like a new warden, a new president takes over and dominates.

As winter nears I reflect on my past summer of fun activity. I realize for each season there is a variety of different opportunities for more. I realize that no matter where I travel and where I settle down for a bit, capitalism is all around me. There are many prisons to break out of and many ruptures to enjoy during this rewilding.

This short essay is intended to be a blueprint for hedonism. If I am lucky enough, it will encourage people to commit crime, train hop, dumpster dive, shoplift and feel good about themselves for doing it. If the time that some individuals take creating their freedom somehow inspires other individuals in the creation of their own, who needs movements and academic vanguards? Inspired by the adventures of other nomadic rebels who escaped this societal prison, I refused to remain an inmate. I prefer feral adventure – good times and bad times – over wage-slaving away in the preservation of industrial society.

Love and support to those who dropped out of school and faced life with nothing more than a lock-pick set and a backpack. Love and support to those who riot within the prisons of asylums and “correctional” facilities. Love and support to those who weaponized their lives, taking rebellion to their graves in choosing death over imprisonment. A howl to the lifestylist ex-workers who found fierce joy in the materialized anarchy of their wildest dreams.

Prison Break_An Anarchist Blueprint for Hedonism pdf

A Thousand Primal Wars: A Path Forward for Primitivist Resistance

Many primitivists have come to the realization that they will likely be unable to peacefully “escape” from Civilization; its tentacles encompass the Earth and reach into our very minds. Primitivism has also succumbed to an attitude of defeat and despair: the System is a hydra-Goliath, all-powerful and god-like, incapable of defeat – therefore resistance is…

ACTION: Elgin Police Car Paint bombed, Billboard Supporting Lt. Chris Jensen Paint Bombed AGAIN

After the city replaced our previous artwork, we decided to paint bomb the police union billboard supporting Lt. Chris Jensen again. This time it was immediately taken down and replaced with an unrelated billboard the next day.

We also included paint bombing a parked police cruiser.

This fun night is not only dedicated to the memory of DeCynthia Clements, but also to Eric King and all other rebels world wide.

Down with industrial society! Fire to all prisons! The left is dead, long live black anarchy!

– individualist delinquents

veganism.jpg

ACTION: Police Billboard Supporting Lt. Chris Jensen Paint Bombed in Elgin, Illinois

Communique:

“By monopolizing violence the police brutally enforce an order of mass subjugation to law. While many demand justice for the police shooting of DeCynthia Clements, some of us have no interest in mere “justice”: the police, government, capitalism and society are all mechanisms of social control that forbid genuine individual freedom. We have no dreams of a “better” society, “fair” government or “non-corrupt” police. Let every cop, including the members of Police Benevolent & Protective Assocation and Lt. Chris Jensen fear randomized attack. Some individuals want nothing less than more dead cops and the destruction of the prison world they protect.”

-some delinquents

Green Scare Anarchist Bookfair 2020 Invitation Flyer PDF


Dangerous Space Policy:

The Green Scare Anarchist Bookfair will be eschewing a ‘safer spaces’
policy in favor of a Dangerous Space Policy.

This means that we expect all attendees and vendors to be responsible
for their own actions, and the potential repercussions of their actions.
As hosts of this event, we refuse to assume the role of “police” or
“security” to mediate conflicts that happen between people. We
personally will not be used as a security apparatus to kick anyone out
of this event, unless the conflict is with us directly. Everyone who
attends is expected to utilize their own individual agency in directly
dealing with and solving their problems with others. Therefore, this
event is a dangerous space for anyone who disrespects the space and
those occupying it.

We accept that oppression based on identity exists in our present
society, but we are not interested in perpetuating this paradigm. All
voices here are weighed based on the merit of their experience, not the
identity of the person who voiced them.

This should go without sayin’ but to make it abundantly clear, this is
an anti-capitalist, anti-fascist event.

Green Scare Anarchist Bookfair Flyer pdf

What Savages We Must Be: Vegans Without Morality by Flower Bomb

~ New morals, Same governance ~

“Morality is common sense ideas that we can all agree on. We need to expand morality to include non-human animals.” -Logic commonly found in the vegan movement

Most movements who attempt to make social change en masse rely on the “appeal to morality” tactic as a primary method of gaining support. For example, “Meat is Murder” is a common catch phrase within the animal rights movement. This catch phrase relies on the assumption that all people are against murder since, by the same logic, murder is morally reprehensible. But this assumes that there is a singular, universal morality that guides everyone’s decisions when, in reality, it may have different interpretations to some, and only guide those who embrace it to begin with. For example, some self-proclaimed moralists defend the violent manifestations of patriarchy; others advocate white supremacy and many moralists support violence towards non-human animals. “Common sense” is only common to those who make up the membership of a specific group, who feel the need to universalize its principles. But “common sense” does not apply to others outside that group who have self-interests that run contrary to its assumed collective “good”. Often times, it is not a lack of morality that is problematic but the very existence of morality; the set of principles and values independent of the complexity of self-interest, which externally guide and justify one’s actions.

Anthropocentrism is the belief that human beings are the most important entity in the universe. Anthropocentrism interprets or regards the world in terms of human values and experiences. The term can be used interchangeably with humanocentrism, and some refer to the concept as human supremacy or human exceptionalism. -Wikipedia

Anthropocentric morality provides the justification for a wide range of eco-destructive and domesticating disasters. Representing a worldview that constructs the human/animal dichotomy, anthropocentrism is reinforced by a capitalist-industrial society that requires the large-scale death and destruction of wildlife in order to exist. The “righteousness” of human domination provides the socio-political normalization required to pacify any potential for emotional outrage against this systematized violence. So between vegan morality and anthropocentric morality, which one is “right”?

Moral nihilism is the meta-ethical view that nothing is morally right or wrong. There are no moral features in this world; nothing is right or wrong. Therefore, no moral judgements are true; however, our sincere moral judgements try, but always fail, to describe the moral features of things. Thus, we always lapse into error when thinking in moral terms. We are trying to state the truth when we make moral judgements. But since there is no moral truth, all of our moral claims are mistaken. -Wikipedia

Morality is a social construct that does not represent a universal truth, nor the interests of all people. While also failing to account for the complex circumstances in which moral-based decisions are impractical, morality limits the scope of decision making and individual action. Therefore, in order to condition morality on a mass scale, rigid obedience is required which necessitates an equally rigid violent apparatus to enforce it.

Obeying morality of any type requires putting aside individual experience and personal motives of self-interest. This also means disregarding the pragmatic considerations concerning the practical consequences of one’s morality-based decision. In society, morals are socially conditioned in order to maintain a standardized system of beliefs. This system discourages individualist thinking and questioning of not only that system, but of the foundations of authority in general. The primary method for this discouragement is to advertise a desired belief as a “common sense” or normality that “everyone” knows or follows. This immediately places the “group” above the “individual”. With individual self-interest, one might refuse to obey without questioning, therefore group-think is socially reinforced to discourage individual responsibility, creativity, and thinking for one’s self. Examples of the deployed socialized hostility towards individualism include labelling those who assert their individuality as “selfish” or “egotistic” and therefore undesirable.

A movement that moralizes veganism means instituting another social system that would enforce new morality-based laws and norms. Not only would this require an (ironically) violent apparatus for reinforcement, but would still come without a guarantee of a more “peaceful”, “compassionate” capitalism. As long as there are systems of governance, (including the contradictory “compassionate capitalism”) there will be rebels. As long as there are laws, there is corruption within the apparatus itself that enforces them. As both a historical and contemporary social project attempting to create peace and compassion on a mass scale, moralism has failed.

~ Beyond morality: no government can ever give us freedom ~

Anarchy is the absence of government and absolute freedom of individuality. -Wikipedia

The same apparatuses of coercion that reinforces morality (religion, the state, etc.) are the enemies of freedom. While one might say these institutions could reinforce the vegan morality that would liberate non-human animals, these same institutions require individualist subjugation to their collective “good”. But their good wouldn’t be a “good” of my own; it would be their thinking over mine, empowered by its assumed “universal truth”. This is the same logic of control and domination that is used by those who dominate and consume non-human animals. Guided by the values of human supremacy, there is a sense of entitlement that positions them above question. The same apparatus that conditions morality holds that “beyond question” position. But as an individual, not only do I question it, I reject it all together.

My individualism is empowered by self-interest and informed decision-making. My refusal to surrender my mind to the “collective good” of consuming the flesh and secretions of non-human animals is a reflection of my own rebellion. Along with the inspiration from other individual vegans I realized the power of thinking independently, selfishly, and egotistically – against the mass society whose normalized traditions and values conflict with my interests. As an individualist, being vegan is practical in extending individual autonomy to non-human animals. My refusal to socially reinforce their commodity status allows them the natural right to exist as their own autonomous individual selves, the same way I would expect to be respected by others. I refuse to individually participate in the mass normalization of their domination.

Anarchy, for me, means individual negation to laws, order, and systems. This anarchy not only opposes both vegan and anthropocentric morality but morality all together: morality being the abstract form of governance that attempts to subjugate my individuality. My veganism requires no external governance to enforce or guide it. It is an individualist choice that reflects the consistency and practicality of living my life against authority.

For veganism to be logically consistent with animal liberation, it must be anti-authoritarian. From this point forward, the totality of capitalist, industrial civilization must be called into question. Being vegan and pro-capitalist is a contradiction since the full functioning of capitalism requires large-scale exploitation of natural resources, subsequently destroying and wiping out entire eco-systems. Capitalism requires the expansion of technological industrialization to accommodate the demands of mass society. Mass society requires the ever-expanding displacement of wildlife to house the growing human population. Civilization is rooted by agriculture which is predicated on the basic formula of taking more from the land than putting back. This results in irreversible damage to all eco-systems that directly affect non-human animals.

To be vegan and pro-statist is a contradiction, since veganism aims for animal liberation, while the State is the antithesis of liberation – reinforcing laws that utilize physical force to coerce all beings into compliance. The common denominator with the State and vegan morality is the shared positions held as “universal truths” above the individual. Both coerce; one mentally and the other physically. Both compliment each other’s intentions on conditioning “the masses”, and both encourage the disregard for individual self-interest, creativity, and self-responsibility.

If the basis of animal liberation is freedom, empowering a governing agency to enforce moral-based laws upon individuals is a contradiction. It reinforces speciesism through the division of human and animal; if humans are in fact animals, and the vegan aim is animal liberation, why wouldn’t “human” animals liberate themselves from the same shackles of both speciesism and governance as well? Speciesism is reinforced through human supremacy, and if human supremacy is to be dismantled socially, animal liberation applies to everyone. From this point of view, government is not needed for granting rights: the right to bodily autonomy and equality comes with the dismantling of governance – both the governance of morality and statism.

It is not a morality that governs my actions, but rather an individualist desire to wage war upon all systems, moral or not, that attempt to subjugate me and destroy the earth I require to survive. My decision to become vegan did not come from a vegan morality or a new law prohibiting me from consuming flesh and secretions. It came from ungoverned free thought which helped me view society in a critical way, discovering pragmatic ways of enacting my own project of liberation. My vegan anarchist praxis is a shared affinity with the non-humans who fight against the constraints and torture devices of modern technology, slaughterhouses, and the human-made hell of industrial society. There is no God, government, or morality to save us. Only our individual selves, the decisions we make and the actions we take.

~ Arming the will to survive with attack ~

Savage (of an animal or force of nature) fierce, violent, and uncontrolled. -Wikipedia

One common tenet of morality is the commitment to non-violence. As an individualist, I find violence to be useful in some circumstances, and impractical in others. But it is this open-ended utilization of violence that morality-based non-violence prohibits. When it comes to animal liberation (or from the statist perspective, animal rights), veganism is often advertised as a “cruelty-free”, “no harm done” or “non-violent” movement. This not only ignores the historical examples of successful animal liberations through violence, but it also promotes a limited range of strategic activity. The reinforcement of a non-violent morality discourages the use of violence against the institutions and individual agents of speciesist domination. Human supremacy utilizes every and all avenues of violence to maintain its control. To limit the arsenal of resistance to mere defence rather than incorporating attack is to strategically limit the range of possibility and potential in advancing animal liberation. When animal liberation is confined to the legal arena of statism, the agency of individual insurgency has been surrendered.

Within mass society, speciesism is not just confined to grocery stores; it is also embedded in the social and cultural traditions reinforced by individual participation. Therefore, individuals socially reproduce the normalization of non-human animal abuse, control, and domination. And while some of these individuals might emancipate themselves from the speciesist mindset of human centric entitlement, others might embrace and defend it. Therefore, violence becomes a necessary task carried out by those individuals who refuse to stand by and allow the social reproduction of anthropocentric morality and practice.

I find affinity with those of the wild that struggle against the machinery of industrial society and those who fight to defend the ecological habitats within which they survive. The need for intensified confrontation with speciesism is one that encompasses an anti-authoritarian strike against the ideology and institutions of capitalism, the state, and anthropocentric morality. Beyond mere legislative reform, animal liberation from this perspective necessitates the destruction of all cages and apparatuses that physically captivate non-human animals. Simultaneously, a war waged against the forces of “human” animal captivity and enslavement opens avenues of exploration beyond the superiority complex – the role and identity of “human” as distinct from animal and wildness.

Through spontaneous ruptures to the civilized order, vegan savagery asserts resistance through attacking the foundations that produce enslavement. From non-participation to feral insurgency, anarchy is the personification of any individual with the courage to become wild against domesticating subordination.

But vegan savagery is more than just violent veganism: it is the celebration of life against the laws of morality, civilization, control, and domination. It is the refusal to internalize the capitalist-industrial view of others as mere objects to exploit, consume, or enslave. This allows individuals to define themselves as their own autonomous beings, armed with the agency to attack those who attempt to subjugate them.

As a vegan anarchist, my fight for freedom is parallel with the struggles fought by the wild since the dawn of industrial society and civilized domestication. What savages we must be – fighting for freedom with every breath, reclaiming our lives through every act of violence against the machines of social control and domination! While the movements of morality continue to ignore the vital reality of amoral violent necessity, some of us continue to wage war against speciesism with nothing more than a fire for freedom in our hearts. In solidarity with the wild, and in defence of the ecological terrain I call home, my fight is fierce and ungovernable. Toward veganism beyond morality, toward industrial collapse and total liberation!

ACTION: ALF Targets McDonalds in Alton, New Hamsphire August 18, 2019

Continuing the call to solidarity with our comrades facing trial for disrupting McDonald’s. Through September 12th, cause as much damage to as many McMurder’s as possible. This is the frontlines of animal dismemberment and commodification, and the individuals purchasing from and keeping the machine running must be shown that resistance exists and is happening in their most comforting of places, so long as that comfort is at the expense of others.

We decided to disrupt a small little town in Alton, New Hampshire USA. This small population town, who has never considered the ones they consume, was forced to confront their harmful habits at the country’s most beloved location. We managed to capture two of our many messages on camera before we left. ‘Fuck Meat, McMurder,’ and the ALF symbol were tagged on every side of the store. Once we had our fun redecorating, we absolutely obliterated one of the menu/ordering screens and the biggest window we could find. That should ensure the message is relayed to corporate.

If we can throw a wrench in your gears and delay your sale of bodies for just one hour; if we can cause just one customer to second guess their purchase and turn around; if we can burn just one dollar from your pocket, we will be there and we will never stop until all are free.

Respect existence or expect resistance.

#Disruptmcdonalds

ALF”

Veganism in Futurtopia by Ria Del Montana

Being that animal liberation and a shift to veganism are central to animals being free, what will the free world of the future look like? To release others from human reign, domesticated pigs and dogs, cows and cats will be cared for until they go feral. But with humans’ infrastructures of civilization strung across the planet, where will their freedom take place? And with wildlife and nature as a whole in peril, where is their freedom? A return of land for rewilding requires a substantial decrease in the human population. Increasingly young people are voluntarily having fewer or no children based on many factors, including Earth ethics. As humans reconnect with wild living, Earthcare will grow stronger.

Capitalism and industrialism, built on models of infinite growth from exploited natural ‘resources’, prompting people to view animals as ‘products’, wildlife habitat as mining fields,  and pets as a profit market,  are the antithesis of a free world.  Beginning with herding, civilization’s founding premise is the domestication of animals. Thing is, domesticating animals served as a devise setting the stage for domesticating wild plants into food monocrops, which brought on human overpopulation. Agriculture and its human overpopulation set wildlife habitats into death spirals. Humans inadvertently became Earth’s parasite.

The more humans disconnect from wild life in wilderness, the more they long for a return to it. But there’s no going back, only forward. What social character will the human take in the future vegan world? They will rekindle their lifeway of togetherness.  Comparative anthropologist Layla AbdelRahim lays out human origins as humans living embedded in wildlife as bands of foraging frugivores, symbiotically benefitting their habitat community in their ecosystem role as seed spreaders. Human origins point a path to how humans can still live free with others – with an ethos of mutualism replacing the failing ethos of domestication.

For modern humans to expand their circle of compassion to all is challenging in the context of the world they’ve degraded. During the transition ethical choices are confounding, such as those pitting wild animals against animals humans bred into existence. Top predators keep populations in balance and need to be reintroduced, which may shift humans too toward their original position as prey. But how many humans suffer and die, directly and indirectly, from civilization? Humans can act to protect themselves, but to release their predatory Earth-destructive ways, the human ape needs to come to grips with itself as an occasional prey species, as much so as any ape.

As quickly as civilization’s systems are expanding, their tangible and intangible foundations are weakening and bound for collapse. Even after the advent of civilization, some humans everywhere opted to live life freely as possible, instinctively sensing how to live on their own terms, based on an intuitive sense of fairness with others. Some humans have always tended to, defended and restored the wild. Rewilding of the human and the planet began long ago. The question is, will vegans realize it is their calling too?

As to the basic question, reflective of The Great Forgetting of lifeways and dietways before agriculture, what will a wild vegan eat? From the mindset of mutualism and freedom for all, as the land rewilds humans will have The Great Remembering of the bounty of foraging opportunities.  They will be not only more nutritious, but delicious.