Audible Anarchism

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

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

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

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

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

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

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

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

Full text here:https://theanarchistlibrary.org/library/elisee-reclus-advice-to-my-anarchist-comrades “In a word, commercial competition, under the paternal aegis of the law, allows the great majority of merchants-— and this fact is attested to in countless medical inquests-— adulterate provisions and drink, sell pernicious substances as wholesome food, and kill by slow poisoning… Let people say what they will, slavery, which abolitionists strove so gallantly to extirpate in America, prevails in another form in every civilized country; for entire populations, placed between the alternatives of death by starvation and toils which they detest, are constrained to choose the latter. And if we would deal frankly with the barbarous society to which we belong, we must acknowledge that murder, albeit disguised under a thousand insidious and scientific forms, still, as in the times of primitive savagery, terminates the majority of lives.” ― Élisée Reclus

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

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

Read the full text: https://www.marxists.org/reference/archive/bakunin/works/writings/ch04.htm Mikhail Bakunin (1814-1876) was a revolutionary anarchist who became one of history's most influential anarchist thinkers. He founded the collectivist anarchist tradition and helped bring social anarchism to prominence in Europe. He also participated directly in numerous struggles and revolutions during his lifetime.

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

Full text: https://theanarchistlibrary.org/library/neither-lord-nor-subject Pao Ching-yen (zh:鮑敬言) (also transliterated as Bao Jingyan) was a Chinese Taoist libertarian philosopher who lived 405-466 AD. A successor of Laozi and Zhuang Zhou in the politically-ethically libertarian strain of Taoism, Pao Ching-yen was, according to Etienne Balazs “China’s first political anarchist.” He extended the arguments in the Zhuangzi to deeply critique State authority and power. Anarchist Taoist emblem courtesy of kronik29, you can find more of their work here: https://www.deviantart.com/kronik29/art/Anarcho-taoist-Emblem-140709637

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

Full text here https://theanarchistlibrary.org/library/carlo-cafiero-anarchy-and-communism "My friends, let us hurry on the Revolution as quickly as we can, since, as you see, our enemies are letting us die like this - in prison or in exile, or crazed with sorrow" - Spoken by Cafiero at Giuseppe Fanelli's funeral."The common wealth being scattered right across the planet, while belonging to the whole of humanity, those who happen to be within reach of that wealth and in a position to make use of it will utilise it in common. . . . As part of humanity, they will exercise here, in fact and directly, their rights over a portion of mankind's wealth. But should an inhabitant of Peking visit this country, he would enjoy the same rights as the rest, in common with the others, he would enjoy all the wealth of the country, just as he would have in Peking." [From Anarchy and Communism, a report given by Cafiero to the Congress of the Jura Federation of the IWMA in 1880. In Daniel Guérin, No Gods, No Masters, Book 1, p. 250]"Carlo was first of all great for his inner nature, for the affect treasure, for the ingenuousness of his faith. These memories must not be lost, even today that there is the need to elevate the moral level of anarchists, who must react against the egoism and brutality that invade us, to return to unselfishness, to the sacrificial spirit, to the sentiment of love, of which Carlo was such a splendid example". - Errico Malatesta, in a letter to Serafino Mazzotti.

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

Full text here https://theanarchistlibrary.org/library/sonia-munoz-llort-anarcha-feminism-against-institutionalized-misogyny-homophobia-and-transphobi "White middle-class privileges are a reality we white feminists must acknowledge in order to change all the oppressive systems that surrounds us. Historically speaking, we like to see ourselves as pioneers in fighting for women’s rights giving this an intrinsically ethnocentric role in women’s struggle, being that the reason behind concepts such a mainstream or majority feminism. However, we are neither majority nor pioneers. This rhetoric is part of our privileges, which has been sold by the tendency of empowerment among Western feminists. Empowerment does not challenge the structures at all, and even less destroys them in order of building new structures based on equality."

Full text here:https://theanarchistlibrary.org/library/mary-nardini-gang-toward-the-queerest-insurrection Some will read “queer” as synonymous with “gay and lesbian” or “LGBT”. This reading falls short. While those who would fit within the constructions of “L”, “G”, “B” or “T” could fall with - in the discursive limits of queer, queer is not a stable area to inhabit. Queer is not merely another identity that can be tacked onto a list of neat social categories, nor the quantitative sum of our identities. Rather, it is the qualitative position of opposition to presentations of stability - an identity that problematizes the manageable limits of identity. Queer is a territory of tension, defined against the dominant narrative of white hetero monogamous patriarchy, but also by an affinity with all who are marginalized, otherized and oppressed. Queer is the abnormal, the strange, the dangerous. Queer involves our sexuality and our gender, but so much more. It is our desire and fantasies and more still. Queer is the cohesion of everything in conflict with the heterosexual capitalist world. Queer is a total rejection of the regime of the Normal.

Full text https://theanarchistlibrary.org/library/lewis-herber-murray-bookchin-ecology-and-revolutionary-thought Murray Bookchin (1921-2006) was an anarchist and libertarian socialist political theorist, historian, and author. He is perhaps best remembered as a thinker who fused critical ecology with anarchist thought, but his conceptions of democratic confederalism have influenced numerous social and political movements, including the Democratic Federation of Northern Syria (also know as Rojava). In part 3, Bookchin discusses how classical libertarian principles can be combined with ecological thought in order to address the crises inherent to late-stage capitalism.

Read the Full text https://theanarchistlibrary.org/library/lewis-herber-murray-bookchin-ecology-and-revolutionary-thought Murray Bookchin (1921-2006) was an anarchist and libertarian socialist political theorist, historian, and author. He is perhaps best remembered as a thinker who fused critical ecology with anarchist thought, but his conceptions of democratic confederalism have influenced numerous social and political movements, including the Democratic Federation of Northern Syria (also know as Rojava). In part 2, Bookchin discusses how the increased centralization of society has led to increased environmental damage through energy usage and pollution. The solution, he contends, is to decentralize society through anarchist revolution in order to create a society that is in harmony with nature. For humanity to reach any ecological goal, it must become decentralized and anarchistic, thereby allowing individuals to create diverse social and ecological relationships.

Read the full text: https://theanarchistlibrary.org/library/lewis-herber-murray-bookchin-ecology-and-revolutionary-thought Murray Bookchin (1921-2006) was an anarchist and libertarian socialist political theorist, historian, and author. He is perhaps best remembered as a thinker who fused critical ecology with anarchist thought, but his conceptions of democratic confederalism have influenced numerous social and political movements, including the Democratic Federation of Northern Syria (also know as Rojava). In part 1 of Ecology and Revolutionary Thought, Bookchin addresses the environmental catastrophes that have been produced by imperialistic capitalism and the widespread disconnect between humanity and the environment caused by hierarchical social relationships.

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

Full text https://theanarchistlibrary.org/library/errico-malatesta-mutual-aid-an-essay Since it is a fact that man is a social animal whose existence depends on the continued physical and spiritual relations between human beings, these relations must be based either on affinity, solidarity and love, or on hostility and struggle. If each individual thinks only of his well being, or perhaps that of his small consanguinary or territorial group, he will obviously find himself in conflict with others, and will emerge as victor or vanquished; as the oppressor if he wins, as the oppressed if he loses. Natural harmony, the natural marriage of the good of each with that of all, is the invention of human laziness, which rather than struggle to achieve what it wants assumes that it will be achieved spontaneously, by natural law. In reality, however, natural Man is in a state of continuous conflict with his fellows in his quest for the best, and healthiest site, the most fertile land, and in time, to exploit the many and varied opportunities that social life creates for some or for others. For this reason human history is full of violence, wars, carnage (besides the ruthless exploitation of the labour of others) and innumerable tyrannies and slavery.

Émile Pouget (1860-1931) was a French anarcho-communist, who adopted tactics close to those of anarcho-syndicalism. He was vice-secretary of the General Confederation of Labour from 1901 to 1908. Text version: https://theanarchistlibrary.org/library/emile-pouget-revolutionary-bread

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

Full text here Real equality, final goal of social art -Condorcet Gracchus Babeuf was a French radical during the days of the French Revolution. He was an early advocate for political, social and economic equality and was opposed to the increasingly corrupt ruling Directory. The group dubbed the Conspiracy of Equals was exposed in December 1796, resulting in the execution of Babeuf and many of his supporters in 1797.

Full essay https://theanarchistlibrary.org/library/murray-bookchin-post-scarcity-anarchism In this series of essays, Murray Bookchin balances his ecological and anarchist vision with the promising opportunities of a “post-scarcity” era. Technological advances during the 20th century have expanded production in the pursuit of corporate profit at the expense of human need and ecological sustainability. New possibilities for human freedom must combine an ecological outlook with the dissolution of hierarchical social relations, capitalism and canonical political orientation. Bookchin’s utopian vision, rooted in the realities of contemporary society, remains refreshingly pragmatic. Bookchin makes a trenchant analysis of modern society and offers a pointed, provocative discussion of the ecological crisis.

The essay in text form: http://theanarchistlibrary.org/library/osugi-sakae-the-chain-factory Osugi Sakae biography: https://libcom.org/library/osugi-sakae-biography Ōsugi Sakae was a Japanese Anarchist born in 1885. In addition to study socialism and the works of Bakunin and Kropotkin-whose autobiography he translated into Japanese- he taught himself several langauges including Italian, Esperanto, English, Russian, French and German. He was imprisoned many times throughout his life for anti government activities, including taking part in a protest in 1906 against high trolley fairs. He was spared from execution during the High treason incident which claimed the lives of other prominent Japanese Anarchists, because he was already in prison for taking part in a demonstration during the earlier Red Flag incident. He was killed in 1923 in the aftermath of the Kanto earthquake when police and right wing gangs took advantage of the chaos to kill many anti government activists and ethnic Chinese and Koreans.

Full text of this essay: https://books.google.co.uk/books? Howard Zinn (1922-2010) was an American historian, anarchist, and activist. He authored 20 books, including "A People's History of the United States," one of the most influential and controversial books of the twentieth century. Zinn had the audacity to write about historically marginalized peoples, and he took great pains to write about history from their perspectives. In this essay, excerpted from the book "A Power Governments Cannot Suppress," Zinn explores how the political elites of the US ignore and silence discussions of class, thereby denying how all of American history is littered with class struggle. Zinn concludes the essay by calling for large and unified social movements of the working and exploited classes to overthrow the ruling class that controls the US government. More readings on YouTube https://www.youtube.com/channel/UCaO1QA8QL99_eb0XhJI2Fyw

Read the full text here https://theanarchistlibrary.org/library/peter-gelderloos-fascists-are-the-tools-of-the-state This reading is dedicated to Heather Heyer, an antifascist activist whose life was cut short by a neo-Nazi in Charlottesville, Virginia on August 12, 2017. This audio is also dedicated to all the people who have ever been killed or injured in the struggle against fascism. We stand with you in solidarity. Rest in power, comrades.

Full text of the original interview published in 2008: https://www.counterpunch.org/2008/05/12/rebels-against-tyranny/ Howard Zinn (1922-2010) was an American historian, anarchist, and activist. He authored 20 books, including "A People's History of the United States," one of the most influential and controversial books of the twentieth century. Zinn had the audacity to write about historically marginalized peoples, and he took great pains to write about history from their perspectives. In this interview, Zinn explores the histories of some of the anarchist and anarchist-inspired groups in the US, as well as the state of anarchism both in America and internationally.

Full text Emma Goldman (1869-1940) was an anarchist political theorist, activist, and writer. Her work influenced numerous political and social movements in the US and Europe, especially for anarchism, feminism, atheism, anti-imperialism, anti-militarism, and anti-capitalism.

Full text 'One of the first questions people often ask when they are introduced to one another in our society is “what do you do?” This is more than just polite small talk — it is an indication of the immense importance work has for us.

Full text "Social ecology is based on the conviction that nearly all of our present ecological problems originate in deep-seated social problems. It follows, from this view, that these ecological problems cannot be understood, let alone solved, without a careful understanding of our existing society".

"We won this fight because everyone made themselves the hero of their own story. Everyone took it as their job to save this crucial freedom. They threw themselves into it. They did whatever they could think of to do. They didn’t stop to ask anyone for permission.

Full text Voltairine de Cleyre (November 17, 1866 – June 20, 1912) was an American anarchist, known for being a prolific writer and speaker, and opposing capitalism, the state, marriage, and the domination of religion over sexuality and women's lives. These latter beliefs have led many to cite her as a major early feminist.

Imagine a world without police. Almost every social problem--from noisy neighbors to broken taillights--has become a point of police intervention. The result is an epidemic of harassment and violence. What if we found other ways to solve issues? What if we abolished the institution entirely? Published by the activist group For a World Without Police

Argues that green anarchism is the most coherent form of anarchist thought because it challenges hierarchy and exploitation in ways generally unacknowledged by social anarchism: animal liberation and social ecology. Text https://freedomnews.org.uk/green-anarchism-towards-the-abolition-of-hierarchy/

Full Essay https://www.pegc.us/archive/Articles/eco_ur-fascism.pdf While Eco is firm in claiming “There was only one Nazism," he says, “the fascist game can be played in many forms, and the name of the game does not change.” Eco reduces the qualities of what he calls “Ur-Fascism, or Eternal Fascism” down to 14 “typical” features.

Full text Chances are you have already heard something about anarchists and what they are supposed to believe. Chances are almost everything you have heard is nonsense. Anarchists believe human beings are capable of behaving in a reasonable fashion without being forced to. It is really a simple notion. But it’s one that the powerful have always found dangerous.

Text https://theanarchistlibrary.org/library/ursula-k-le-guin-the-ones-who-walk-away-from-omelas On the 22nd of January 2018, Ursula K Le Guin passed away. This is a tribute made by people whose hearts have been touched by her writings. On youtube https://www.youtube.com/channel/UCaO1QA8QL99_eb0XhJI2Fyw

Text https://theanarchistlibrary.org/library/michail-bakunin-the-capitalist-system In this essay, Bakunin explains how capitalism is by its very nature exploitative. By concentrating political power and economic capital in the hands of capitalists, capitalism guarantees that the workers of the world will always live in misery. The power relationship between bosses and laborers is the backbone of capitalism, and there can never be equality or freedom as long as capitalism exists.

"Are We Good Enough" by Pyotr Kropotkin is an essay written and published in june of 1888. A pdf can be found at https://theanarchistlibrary.org/library/petr-kropotkin-are-we-good-enough

Full text https://www.iww.org/history/library/Flynn/Sabotage Elizabeth Gurley Flynn (1890-1964) was a union organizer, feminist, founding member of the American Civil Liberties Union, and leading figure in the Industrial Workers of the World. She later joined the Communist Party of the United States and became its chairwoman in 1961.

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