We believe that the radical possibilities of total liberation from authority are far more transformative and intoxicating than any steps to a revolution as prescribed by any so-called revolutionary chairman. Take their stance on Arizona as an example, one of their demands “No more troops! Demilitarize the border!”, this is not only a conservative stance amongst revolutionaries, but it shows that once again the people are ahead of their revolutionary “leaders.” The RCP, like many on the left, are afraid to state the obvious, that millions of people have already disregarded the legitimacy of the border line, they have to move across it every day, regardless of the law. Further more, by solely opposing the militarization of the borderlands they join in a colonial tradition that attacks the indigenous people of these occupied lands, as tribes are indeed separated by the border wall. By holding the legitimacy of the state over those of the individuals and communities struggling to preserve their ways of life, the RCP become de facto ideological enforcers of the border.

— The “Revolution” we really, really DON’T Need…

in these situations, there is only so much futility a person can take before their rage can get the best of them and a burning cop car or a smashed bank window starts to look pretty appealing. yes, these are futile acts, but what do we expect people to do when they are treated like shit and the justice system does nothing to intervene on their behalf?
sure, ideally we could all rise above it and aim for a perfect, superhuman state of restraint. sure. and yes, ideally i too would prefer the demonstrations were strictly peaceful (for strategic reasons mainly) and that other, more polarizing means of demonstration and protest and disruption occurred outside of these public gatherings (where they would be more effective).

— Cop Car Burned! All Criticisms of Global Capitalism Rendered Moot!

Immediately posted to my Facebook page, naturally.

— anon commenting on Facebook: between commodification and representation

Holding each other accountable also means getting used to letting each other know- in a comradely way- when commitments and obligations aren’t being fulfilled. This is a practice that must be built through an organizational culture where comradely honesty and constructive criticism replaces competitive and individualistic passive-aggressiveness or talking behind people’s backs. The flip side of giving comradely feedback is learning how to receive it, using it to help you and your organization grow and becoming more self-disciplined. This is difficult sometimes since the vast majority of the times we’re being called to task for something, it is coming from top-down relations; but the practice of holding others accountable and being held accountable is fundamental to learn, practice and promote if we want to destroy and replace these top-down relations with horizontal and egalitarian relations. And of course, ideally these practices would increase self-discipline in carrying out tasks that group members commit to. When holding each other accountable it’s important to come from a place of love and respect that avoids being patronizing, competitive, egotistical or dishonest in any way. And when being held accountable it’s similarly important to cultivate an appreciation for comradely criticism and renew our commitment to self-discipline. However, that doesn’t mean we should allow our dignity to be trampled on or ourselves to be disrespected. When criticism isn’t comradely, we should defend ourselves and demand respect as an equal even when we’ve failed to fulfill our obligations. But it is essential that comradely anarchist accountability and self-discipline as a practice needs to be developed, encouraged and cultivated within our organizations. Without self-discipline and horizontal accountability, groups revert back to dominating and oppressive top-down relations and/or involve stagnation, demoralization and ineffectiveness.

— Anarchist Accountability

Interestingly enough, it seems like a large part of the reason that makes it so difficult for a disruptive response to occur is, paradoxically, the history of revolt in Detroit. In Detroit, working class conflict has entirely reconfigured the urban landscape. The riots of the 1960s were a catalyst for white flight and the subsequent loss of business investment and decline in home equity. The factory struggles of the following decade were followed by years of deindustrialization and unemployment, as factories moved to areas that lacked dedicated and confrontational workplace movements. In short, Capital responded to the popular struggles of the past decades by transforming Detroit into a desolate landscape of empty streets and abandoned buildings. In this environment it is difficult to imagine many places for people to spontaneously congregate, because people are spread so far apart, separated by blocks and blocks of vacant lots and foreclosed homes.

— Detroit, Do You Mind Dying?

It lets me know that the individual(s) that have done this have too much free time. They aren’t involved in the community and it lets me know one of two things: 1. that just some kids have come through and did it or 2. that they are individuals that actually support this group that want to scare tactic me and so on to try and get us from the viewpoints that we hold that or and (sic) they just don’t like anybody that’s against it. I really don’t know,

—

Pastor Joe Gutierrez of the Church on Fire, quoted in Bash Back! Strikes queer-hating church — Fort Wayne, IN

Seriously, “someone must have a lot of free time” as a way of minimizing someone else’s opinion/action is so obnoxious. And so what? Why is the idea of having free time such an insult anyway? I wish I made better use of my free time, and had more of it.

Burning condos may slow the progression of gentrification, but (though it may be extremist and exciting), it will not STOP it. Moving out of a neighborhood that’s being gentrified is akin to social change through “lowering your carbon footprint” (expensive lightbulbs, shorter showers). Personal action does little but wipe away white guilt (although, personal action for self, such as healing, can go a long way in friendships). It also allows us to remain dishonest with ourselves about how close we are to anything different. Why stop at moving to another gentrified neighborhood when there is so much else you could feel self-important and in the right about? Even if you were never born, these communities would still undergo gentrification and it would be happening at the same rate.
If an insurrection happens it won’t be brought about by us, and if it is we are sure to crush it ourselves. In our impotence of fighting and the rarity of even negligible positive changes, we attack each other and/or ourselves. We are our own cannon fodders.
The life we are handed is our inheritance and includes ten thousand years of destruction and appropriation. For me, it is like being born into a family that I never wanted. We witness millions of crises that avert the final crisis. Civilization changes and adapts, absorbing all as potential sources of growth, and finds places to divert its destruction. We inherit an amalgamation of the ideologies that have sprung forth through time. Which, to me, means we should be critical of even the politics and actions we have been handed. Many anarchist beliefs and actions seem extremely Christian to me. One ponders the situation and disposes of certain parts but keeps others, in the same way Marx accepted industrialization. I’m not saying that we should throw out everything, but we should think critically about everything, including ourselves. This doesn’t mean waiting and watching for fuck ups, but thinking critically and reflecting on our experiences.

— Dear Chicago Inquisitors…