#blackseed — Public Fediverse posts

Underground – RIP MLK 4/4

A Holy Saturday Illustration

Underground – RIP MLK 4/4

A Holy Saturday Illustration

Underground – RIP MLK 4/4

A Holy Saturday Illustration

Underground – RIP MLK 4/4

A Holy Saturday Illustration

Underground – RIP MLK 4/4

A Holy Saturday Illustration

Apply a little #BlackSeed Moisture Lock sealer to damp or wet hair to help lock in moisture. This is a powerhouse sealer. A little can go a long way. Learn how to make it today:

⇢ https://curlytea.com/0228/black-seed-moisture-lock.html

#diy #homemade #beauty #skincare #haircare

Apply a little #BlackSeed Moisture Lock sealer to damp or wet hair to help lock in moisture. This is a powerhouse sealer. A little can go a long way. Learn how to make it today:

⇢ https://curlytea.com/0228/black-seed-moisture-lock.html

#diy #homemade #beauty #skincare #haircare

Black Seed Moisture Lock Sealer - Grab that moisture and hold onto it with this powerhouse sealer

↣ https://www.youtube.com/watch?v=8IKP0xzMe60

#diy #homemade #recipes #blackseed

Black Seed Moisture Lock Sealer - Grab that moisture and hold onto it with this powerhouse sealer

↣ https://www.youtube.com/watch?v=8IKP0xzMe60

#diy #homemade #recipes #blackseed

Black Seed Moisture Lock Sealer - Grab that moisture and hold onto it with this powerhouse sealer

↣ https://www.youtube.com/watch?v=8IKP0xzMe60

#diy #homemade #recipes #blackseed

Black Seed Moisture Lock Sealer - Grab that moisture and hold onto it with this powerhouse sealer

↣ https://www.youtube.com/watch?v=8IKP0xzMe60

#diy #homemade #recipes #blackseed

Black Seed Moisture Lock Sealer - Grab that moisture and hold onto it with this powerhouse sealer

↣ https://www.youtube.com/watch?v=8IKP0xzMe60

#diy #homemade #recipes #blackseed

One of the formulas I'm working on next is a #blackseed cream based #moisturizer for the skin. The following is version 3:
https://www.patreon.com/posts/formula-black-143153711?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_creator&utm_content=join_link

#patreon #homemade #formulas #skincare

One of the formulas I'm working on next is a #blackseed cream based #moisturizer for the skin. The following is version 3:
https://www.patreon.com/posts/formula-black-143153711?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_creator&utm_content=join_link

#patreon #homemade #formulas #skincare

Become a member at curlytea or sign up at patreon full formulas and #recipes, get full instructions, my notes and other important info like this one here:

https://www.curlytea.com/0724/amla-black-seed-castor-grease.html

#homemade #diy #amla #blackseed

Become a member at curlytea or sign up at patreon full formulas and #recipes, get full instructions, my notes and other important info like this one here:

https://www.curlytea.com/0724/amla-black-seed-castor-grease.html

#homemade #diy #amla #blackseed

Become a member at curlytea or sign up at patreon full formulas and #recipes, get full instructions, my notes and other important info like this one here:

https://www.curlytea.com/0724/amla-black-seed-castor-grease.html

#homemade #diy #amla #blackseed

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc27

Land And Freedom: An Old Challenge - by Sever

1) An Old Slogan

One of the oldest anarchist slogans was “Land and Freedom.” You don’t hear it much anymore these days, but this battle cry was used most fervently in the revolutionary movements in Mexico, Spain, Russia, and Manchuria. In the first case, the movement that used those three words like a weapon and like a compass had an important indigenous background. In the second case, the workers of Spain who spoke of “Tierra y Libertad” were often fresh arrivals to the city who still remembered the feudal existence they had left behind in the countryside. In Russia and Manchuria, the revolutionaries who linked those two concepts, land and freedom, were largely peasants.

It was not the generic working class, formed in the factories and blue collar neighborhoods, for whom this slogan had the most meaning, but those exploited people who had only just begun their tutelage as proletarians.

The reformers of those aforementioned struggles interpreted “Land and Freedom” as two distinct, political demands: land, or some kind of agrarian reform that would dole out to the rural poor commoditized parcels so they could make their living in a monetized market; and freedom, or the opportunity to participate in the bourgeois organs of government.

Land, conceptualized thus, has since become obsolete, and freedom, also in the liberal sense, has been universalized and proven lacking. Yet if anarchists and other radical peasants and workers who rose up alongside them never held to the liberal conception of freedom, shouldn’t we suspect that when they talked about land they were also referring to something different?

Tragically, anarchists became proletarianized and stopped talking about land and freedom. Ever dwindling, they held on to their quaint conception of freedom that did not demand inclusion in government but rather its very destruction. Yet they surrended the idea of land to the liberal paradigm. It was something that existed outside the cities, that existed to produce food, and that would be liberated and rationally organized as soon as workers in the supposed nerve centers of capitalism—the urban hubs—brought down the government and reappropriated the social wealth.

The farthest that anarchists usually come to reject this omission is still within a dichotomy that externalizes land from the centers of capitalist accumulation: these are the anarchists who in one form or another “go back to the land,” leaving the cities, setting up communes, rural cooperatives, or embarking on efforts to rewild. The truth is, the “back to the land” movement and the rural communes of earlier generations, organized according to a wide variety of strategies of resistance, turned up a body of invaluable experience that anarchists collectively have still failed to absorb. Though some such experiments persist today and new versions are constantly being inaugurated, the tendency on the whole has been a failure, and we need to talk more extensively about why.

Non-indigenous anarchists who have decided to learn from indigenous struggles have played an important role in improving solidarity with some of the most important battles against capitalism taking place today, and they have also contributed to a practice of nurturing intimate relationships with the land in a way that supports us in our ongoing struggles. But when they counterpose land to city, I think they fail to get to the root of alienation, and the limited resonance of their practice seems to confirm this.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc27

Land And Freedom: An Old Challenge - by Sever

1) An Old Slogan

One of the oldest anarchist slogans was “Land and Freedom.” You don’t hear it much anymore these days, but this battle cry was used most fervently in the revolutionary movements in Mexico, Spain, Russia, and Manchuria. In the first case, the movement that used those three words like a weapon and like a compass had an important indigenous background. In the second case, the workers of Spain who spoke of “Tierra y Libertad” were often fresh arrivals to the city who still remembered the feudal existence they had left behind in the countryside. In Russia and Manchuria, the revolutionaries who linked those two concepts, land and freedom, were largely peasants.

It was not the generic working class, formed in the factories and blue collar neighborhoods, for whom this slogan had the most meaning, but those exploited people who had only just begun their tutelage as proletarians.

The reformers of those aforementioned struggles interpreted “Land and Freedom” as two distinct, political demands: land, or some kind of agrarian reform that would dole out to the rural poor commoditized parcels so they could make their living in a monetized market; and freedom, or the opportunity to participate in the bourgeois organs of government.

Land, conceptualized thus, has since become obsolete, and freedom, also in the liberal sense, has been universalized and proven lacking. Yet if anarchists and other radical peasants and workers who rose up alongside them never held to the liberal conception of freedom, shouldn’t we suspect that when they talked about land they were also referring to something different?

Tragically, anarchists became proletarianized and stopped talking about land and freedom. Ever dwindling, they held on to their quaint conception of freedom that did not demand inclusion in government but rather its very destruction. Yet they surrended the idea of land to the liberal paradigm. It was something that existed outside the cities, that existed to produce food, and that would be liberated and rationally organized as soon as workers in the supposed nerve centers of capitalism—the urban hubs—brought down the government and reappropriated the social wealth.

The farthest that anarchists usually come to reject this omission is still within a dichotomy that externalizes land from the centers of capitalist accumulation: these are the anarchists who in one form or another “go back to the land,” leaving the cities, setting up communes, rural cooperatives, or embarking on efforts to rewild. The truth is, the “back to the land” movement and the rural communes of earlier generations, organized according to a wide variety of strategies of resistance, turned up a body of invaluable experience that anarchists collectively have still failed to absorb. Though some such experiments persist today and new versions are constantly being inaugurated, the tendency on the whole has been a failure, and we need to talk more extensively about why.

Non-indigenous anarchists who have decided to learn from indigenous struggles have played an important role in improving solidarity with some of the most important battles against capitalism taking place today, and they have also contributed to a practice of nurturing intimate relationships with the land in a way that supports us in our ongoing struggles. But when they counterpose land to city, I think they fail to get to the root of alienation, and the limited resonance of their practice seems to confirm this.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc27

Land And Freedom: An Old Challenge - by Sever

1) An Old Slogan

One of the oldest anarchist slogans was “Land and Freedom.” You don’t hear it much anymore these days, but this battle cry was used most fervently in the revolutionary movements in Mexico, Spain, Russia, and Manchuria. In the first case, the movement that used those three words like a weapon and like a compass had an important indigenous background. In the second case, the workers of Spain who spoke of “Tierra y Libertad” were often fresh arrivals to the city who still remembered the feudal existence they had left behind in the countryside. In Russia and Manchuria, the revolutionaries who linked those two concepts, land and freedom, were largely peasants.

It was not the generic working class, formed in the factories and blue collar neighborhoods, for whom this slogan had the most meaning, but those exploited people who had only just begun their tutelage as proletarians.

The reformers of those aforementioned struggles interpreted “Land and Freedom” as two distinct, political demands: land, or some kind of agrarian reform that would dole out to the rural poor commoditized parcels so they could make their living in a monetized market; and freedom, or the opportunity to participate in the bourgeois organs of government.

Land, conceptualized thus, has since become obsolete, and freedom, also in the liberal sense, has been universalized and proven lacking. Yet if anarchists and other radical peasants and workers who rose up alongside them never held to the liberal conception of freedom, shouldn’t we suspect that when they talked about land they were also referring to something different?

Tragically, anarchists became proletarianized and stopped talking about land and freedom. Ever dwindling, they held on to their quaint conception of freedom that did not demand inclusion in government but rather its very destruction. Yet they surrended the idea of land to the liberal paradigm. It was something that existed outside the cities, that existed to produce food, and that would be liberated and rationally organized as soon as workers in the supposed nerve centers of capitalism—the urban hubs—brought down the government and reappropriated the social wealth.

The farthest that anarchists usually come to reject this omission is still within a dichotomy that externalizes land from the centers of capitalist accumulation: these are the anarchists who in one form or another “go back to the land,” leaving the cities, setting up communes, rural cooperatives, or embarking on efforts to rewild. The truth is, the “back to the land” movement and the rural communes of earlier generations, organized according to a wide variety of strategies of resistance, turned up a body of invaluable experience that anarchists collectively have still failed to absorb. Though some such experiments persist today and new versions are constantly being inaugurated, the tendency on the whole has been a failure, and we need to talk more extensively about why.

Non-indigenous anarchists who have decided to learn from indigenous struggles have played an important role in improving solidarity with some of the most important battles against capitalism taking place today, and they have also contributed to a practice of nurturing intimate relationships with the land in a way that supports us in our ongoing struggles. But when they counterpose land to city, I think they fail to get to the root of alienation, and the limited resonance of their practice seems to confirm this.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc27

Land And Freedom: An Old Challenge - by Sever

1) An Old Slogan

One of the oldest anarchist slogans was “Land and Freedom.” You don’t hear it much anymore these days, but this battle cry was used most fervently in the revolutionary movements in Mexico, Spain, Russia, and Manchuria. In the first case, the movement that used those three words like a weapon and like a compass had an important indigenous background. In the second case, the workers of Spain who spoke of “Tierra y Libertad” were often fresh arrivals to the city who still remembered the feudal existence they had left behind in the countryside. In Russia and Manchuria, the revolutionaries who linked those two concepts, land and freedom, were largely peasants.

It was not the generic working class, formed in the factories and blue collar neighborhoods, for whom this slogan had the most meaning, but those exploited people who had only just begun their tutelage as proletarians.

The reformers of those aforementioned struggles interpreted “Land and Freedom” as two distinct, political demands: land, or some kind of agrarian reform that would dole out to the rural poor commoditized parcels so they could make their living in a monetized market; and freedom, or the opportunity to participate in the bourgeois organs of government.

Land, conceptualized thus, has since become obsolete, and freedom, also in the liberal sense, has been universalized and proven lacking. Yet if anarchists and other radical peasants and workers who rose up alongside them never held to the liberal conception of freedom, shouldn’t we suspect that when they talked about land they were also referring to something different?

Tragically, anarchists became proletarianized and stopped talking about land and freedom. Ever dwindling, they held on to their quaint conception of freedom that did not demand inclusion in government but rather its very destruction. Yet they surrended the idea of land to the liberal paradigm. It was something that existed outside the cities, that existed to produce food, and that would be liberated and rationally organized as soon as workers in the supposed nerve centers of capitalism—the urban hubs—brought down the government and reappropriated the social wealth.

The farthest that anarchists usually come to reject this omission is still within a dichotomy that externalizes land from the centers of capitalist accumulation: these are the anarchists who in one form or another “go back to the land,” leaving the cities, setting up communes, rural cooperatives, or embarking on efforts to rewild. The truth is, the “back to the land” movement and the rural communes of earlier generations, organized according to a wide variety of strategies of resistance, turned up a body of invaluable experience that anarchists collectively have still failed to absorb. Though some such experiments persist today and new versions are constantly being inaugurated, the tendency on the whole has been a failure, and we need to talk more extensively about why.

Non-indigenous anarchists who have decided to learn from indigenous struggles have played an important role in improving solidarity with some of the most important battles against capitalism taking place today, and they have also contributed to a practice of nurturing intimate relationships with the land in a way that supports us in our ongoing struggles. But when they counterpose land to city, I think they fail to get to the root of alienation, and the limited resonance of their practice seems to confirm this.

#anarchy #BLACKSEED a green anarchist journal

Buttery Black Honey Lite Cream, infused with #blackseed oil & #honey, locks in moisture, decreases frizz and adds shine! Did u know u can own the formula (if a fellow member doesn't snatch it up before you😛). Click the link 🥳 #haircare #tips #curlyhair

https://curlytea.com/downloads/buttery-black-honey-lite-cream

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc22

When Nature Attacks

Squirrel Blamed For Massive Southern Marin Power Outage - Marin Independent Journal, 1/8/2014

A squirrel is being blamed for a large power outage in Marin County that affected 23,000 customers Wednesday morning, according to Pacific Gas & Electric Co. PG&E spokesman Paul Moreno said the outage began at 10:12 a.m. when a squirrel caused a flashover and damaged a breaker at the Mill Valley substation. He said the squirrel acted as a conductor between equipment and didn’t survive the experience. About 12,000 customers in the affected areas of Mill Valley, Corte Madera, Tiburon and Muir Beach had restored power by 11:17 a.m. At 11:39 a.m. power was restored to all, Moreno said.

Pope’s Peace Doves Attacked By Crow & Seagull - from The Guardian, 1/26/2014

Two white doves that were released as a peace gesture by children standing alongside Pope Francis were attacked by other birds. As tens of thousands of people watched in St Peter’s Square on Sunday, a seagull and a large black crow swept down on the doves after they were set free from an open window of the Apostolic Palace. One dove lost some feathers as it broke free from the gull. But the crow pecked repeatedly at the other dove. It was not clear what happened to the doves as they flew off. Speaking at the window beforehand, Francis appealed for peace in Ukraine, where anti-government protesters have died.

Woman Badly Mauled By Black Bear in Her Suburban Florida Home - from NatureWorldNews, 4/14/2014

A woman in Seminole County, Florida was attacked by a 200-pound bear in the garage of her home, according to the Orlando Sentinel. The woman survived with bite marks to her head, arm and leg and claw marks on her back. She had to have 30 staples and 10 stitches in her head before being released from the hospital. Coincidentally, the day she was attacked an advisory had been issued about Florida black bear activity increasing, as the animals have just come out of their dens from winter hibernation. The day after the attack, the State said it captured and killed three bears in the area that showed no fear of people. One of the three bears was described as particularity aggressive. Our thoughts go out to the bears’ families and we wish them a speedy vengeance.

Earthquake Liberates Over 300 Prisoners In Chile - from Russia Today, 4/2/2014

Armed forces were sent to the city of Iquique, Chile to track down escaped prisoners after an earthquake, several after-shocks and the threat of tsunami wreaked havoc on a women’s prison. Authorities say the situation got out of control because the prison is located in an area prone to flooding. At the time of reporting, only 16 prisoners had been re-captured.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc22

When Nature Attacks

Squirrel Blamed For Massive Southern Marin Power Outage - Marin Independent Journal, 1/8/2014

A squirrel is being blamed for a large power outage in Marin County that affected 23,000 customers Wednesday morning, according to Pacific Gas & Electric Co. PG&E spokesman Paul Moreno said the outage began at 10:12 a.m. when a squirrel caused a flashover and damaged a breaker at the Mill Valley substation. He said the squirrel acted as a conductor between equipment and didn’t survive the experience. About 12,000 customers in the affected areas of Mill Valley, Corte Madera, Tiburon and Muir Beach had restored power by 11:17 a.m. At 11:39 a.m. power was restored to all, Moreno said.

Pope’s Peace Doves Attacked By Crow & Seagull - from The Guardian, 1/26/2014

Two white doves that were released as a peace gesture by children standing alongside Pope Francis were attacked by other birds. As tens of thousands of people watched in St Peter’s Square on Sunday, a seagull and a large black crow swept down on the doves after they were set free from an open window of the Apostolic Palace. One dove lost some feathers as it broke free from the gull. But the crow pecked repeatedly at the other dove. It was not clear what happened to the doves as they flew off. Speaking at the window beforehand, Francis appealed for peace in Ukraine, where anti-government protesters have died.

Woman Badly Mauled By Black Bear in Her Suburban Florida Home - from NatureWorldNews, 4/14/2014

A woman in Seminole County, Florida was attacked by a 200-pound bear in the garage of her home, according to the Orlando Sentinel. The woman survived with bite marks to her head, arm and leg and claw marks on her back. She had to have 30 staples and 10 stitches in her head before being released from the hospital. Coincidentally, the day she was attacked an advisory had been issued about Florida black bear activity increasing, as the animals have just come out of their dens from winter hibernation. The day after the attack, the State said it captured and killed three bears in the area that showed no fear of people. One of the three bears was described as particularity aggressive. Our thoughts go out to the bears’ families and we wish them a speedy vengeance.

Earthquake Liberates Over 300 Prisoners In Chile - from Russia Today, 4/2/2014

Armed forces were sent to the city of Iquique, Chile to track down escaped prisoners after an earthquake, several after-shocks and the threat of tsunami wreaked havoc on a women’s prison. Authorities say the situation got out of control because the prison is located in an area prone to flooding. At the time of reporting, only 16 prisoners had been re-captured.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc21

Rewilding and Reconnection

For most green/anti-civilization/primitivist anarchists, rewilding and reconnecting with the earth is a life project. It is not limited to intellectual comprehension or the practice of primitive skills, but instead, it is a deep understanding of the pervasive ways in which we are domesticated, fractured, and dislocated from our selves, each other, and the world, and the enormous and daily undertaking to be whole again. Rewilding has a physical component which involves reclaiming skills and developing methods for a sustainable co-existence, including how to feed, shelter, and heal ourselves with the plants, animals, and materials occurring naturally in our bioregion. It also includes the dismantling of the physical manifestations, apparatus, and infrastructure of civilization. Rewilding has an emotional component, which involves healing ourselves and each other from the 10,000 year-old wounds which run deep, learning how to live together in non-hierarchical and non-oppressive communities, and deconstructing the domesticating mindset in our social patterns. Rewilding involves prioritizing direct experience and passion over mediation and alienation, re-thinking every dynamic and aspect of our reality, connecting with our feral fury to defend our lives and to fight for a liberated existence, developing more trust in our intuition and being more connected to our instincts, and regaining the balance that has been virtually destroyed after thousands of years of patriarchal control and domestication. Rewilding is the process of becoming uncivilized.

For the Destruction of Civilization!

For the Reconnection to Life!

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc21

Rewilding and Reconnection

For most green/anti-civilization/primitivist anarchists, rewilding and reconnecting with the earth is a life project. It is not limited to intellectual comprehension or the practice of primitive skills, but instead, it is a deep understanding of the pervasive ways in which we are domesticated, fractured, and dislocated from our selves, each other, and the world, and the enormous and daily undertaking to be whole again. Rewilding has a physical component which involves reclaiming skills and developing methods for a sustainable co-existence, including how to feed, shelter, and heal ourselves with the plants, animals, and materials occurring naturally in our bioregion. It also includes the dismantling of the physical manifestations, apparatus, and infrastructure of civilization. Rewilding has an emotional component, which involves healing ourselves and each other from the 10,000 year-old wounds which run deep, learning how to live together in non-hierarchical and non-oppressive communities, and deconstructing the domesticating mindset in our social patterns. Rewilding involves prioritizing direct experience and passion over mediation and alienation, re-thinking every dynamic and aspect of our reality, connecting with our feral fury to defend our lives and to fight for a liberated existence, developing more trust in our intuition and being more connected to our instincts, and regaining the balance that has been virtually destroyed after thousands of years of patriarchal control and domestication. Rewilding is the process of becoming uncivilized.

For the Destruction of Civilization!

For the Reconnection to Life!

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc20

Influences and Solidarity

The green anarchist perspective is diverse and open, yet it does contain some continuity and primary elements. It has been influenced by anarchists, primitivists, Luddites, insurrectionalists, Situationists, surrealists, nihilists, deep ecologists, bioregionalists, eco-feminists, various indigenous cultures, anti-colonial struggles, the feral, the wild, and the earth. Anarchists, obviously, contribute the anti-authoritarian push, which challenges all power on a fundamental level, striving for truly egalitarian relationships and promoting mutual-aid communities. Green anarchists, however, extend ideas of non-domination to all of life, not just human life, going beyond the traditional anarchist analysis. From primitivists, green anarchists are informed with a critical and provocative look at the origins of civilization, so as to understand what this mess is and how we got here, to help inform a change in direction. Inspired by the Luddites, green anarchists rekindle an anti-technological/industrial direct action orientation. Insurrectionalists infuse a perspective which waits not for the fine-tuning of a crystalline critique, but identify and spontaneously attack current institutions of civilization which inherently bind our freedom and desire. Anti-civilization anarchists owe much to the Situationists, and their critique of the alienating commodity society, which we can break from by connecting with our dreams and unmediated desires. Nihilism’s refusal to accept any of the current reality understands the deeply engrained unhealth of this society and offers green anarchists a strategy which does not necessitate offering visions for society, but instead focuses on its destruction. Deep ecology, despite its misanthropic tendencies, informs the green anarchist perspective with an understanding that the well-being and flourishing of all life is linked to the awareness of the inherent worth and intrinsic value of the non-human world independent of use value. Deep ecology’s appreciation for the richness and diversity of life contributes to the realization that the present human interference with the non-human world is coercive and excessive, with the situation rapidly worsening. Bioregionalists bring the perspective of living within one’s bioregion, and being intimately connected to the land, water, climate, plants, animals, and general patterns of their bioregion. Eco-feminists have contributed to the comprehension of the roots, dynamics, manifestations, and reality of patriarchy, and its effect on the earth, women in particular, and humanity in general. Recently, the destructive separation of humans from the earth (civilization) has probably been articulated most clearly and intensely by eco-feminists. Anti-civilization anarchists have been profoundly influenced by the various indigenous cultures and earth-based peoples throughout history and those who still currently exist. While we humbly learn and incorporate sustainable techniques for survival and healthier ways of interacting with life, it is important to not flatten or generalize native peoples and their cultures, and to respect and attempt to understand their diversity without co-opting cultural identities and characteristics. Solidarity, support, and attempts to connect with native and anti-colonial struggles, which have been the front-lines of the fight against civilization, are essential as we attempt to dismantle the death-machine. It is also important to understand that we, at some point, have all come from earth-based peoples forcibly removed from our connections with the earth, and therefore have a place within anti-colonial struggles. We are also inspired by the feral, those who have escaped domestication and have re-integrated with the wild. And, of course, the wild beings which make up this beautiful blue and green organism called Earth. It is also important to remember that, while many green anarchists draw influence from similar sources, green anarchy is something very personal to each who identify or connect with these ideas and actions. Perspectives derived from one’s own life experiences within the death-culture (civilization), and one’s own desires outside the domestication process, are ultimately the most vivid and important in the uncivilizing process.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc20

Influences and Solidarity

The green anarchist perspective is diverse and open, yet it does contain some continuity and primary elements. It has been influenced by anarchists, primitivists, Luddites, insurrectionalists, Situationists, surrealists, nihilists, deep ecologists, bioregionalists, eco-feminists, various indigenous cultures, anti-colonial struggles, the feral, the wild, and the earth. Anarchists, obviously, contribute the anti-authoritarian push, which challenges all power on a fundamental level, striving for truly egalitarian relationships and promoting mutual-aid communities. Green anarchists, however, extend ideas of non-domination to all of life, not just human life, going beyond the traditional anarchist analysis. From primitivists, green anarchists are informed with a critical and provocative look at the origins of civilization, so as to understand what this mess is and how we got here, to help inform a change in direction. Inspired by the Luddites, green anarchists rekindle an anti-technological/industrial direct action orientation. Insurrectionalists infuse a perspective which waits not for the fine-tuning of a crystalline critique, but identify and spontaneously attack current institutions of civilization which inherently bind our freedom and desire. Anti-civilization anarchists owe much to the Situationists, and their critique of the alienating commodity society, which we can break from by connecting with our dreams and unmediated desires. Nihilism’s refusal to accept any of the current reality understands the deeply engrained unhealth of this society and offers green anarchists a strategy which does not necessitate offering visions for society, but instead focuses on its destruction. Deep ecology, despite its misanthropic tendencies, informs the green anarchist perspective with an understanding that the well-being and flourishing of all life is linked to the awareness of the inherent worth and intrinsic value of the non-human world independent of use value. Deep ecology’s appreciation for the richness and diversity of life contributes to the realization that the present human interference with the non-human world is coercive and excessive, with the situation rapidly worsening. Bioregionalists bring the perspective of living within one’s bioregion, and being intimately connected to the land, water, climate, plants, animals, and general patterns of their bioregion. Eco-feminists have contributed to the comprehension of the roots, dynamics, manifestations, and reality of patriarchy, and its effect on the earth, women in particular, and humanity in general. Recently, the destructive separation of humans from the earth (civilization) has probably been articulated most clearly and intensely by eco-feminists. Anti-civilization anarchists have been profoundly influenced by the various indigenous cultures and earth-based peoples throughout history and those who still currently exist. While we humbly learn and incorporate sustainable techniques for survival and healthier ways of interacting with life, it is important to not flatten or generalize native peoples and their cultures, and to respect and attempt to understand their diversity without co-opting cultural identities and characteristics. Solidarity, support, and attempts to connect with native and anti-colonial struggles, which have been the front-lines of the fight against civilization, are essential as we attempt to dismantle the death-machine. It is also important to understand that we, at some point, have all come from earth-based peoples forcibly removed from our connections with the earth, and therefore have a place within anti-colonial struggles. We are also inspired by the feral, those who have escaped domestication and have re-integrated with the wild. And, of course, the wild beings which make up this beautiful blue and green organism called Earth. It is also important to remember that, while many green anarchists draw influence from similar sources, green anarchy is something very personal to each who identify or connect with these ideas and actions. Perspectives derived from one’s own life experiences within the death-culture (civilization), and one’s own desires outside the domestication process, are ultimately the most vivid and important in the uncivilizing process.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc20

Influences and Solidarity

The green anarchist perspective is diverse and open, yet it does contain some continuity and primary elements. It has been influenced by anarchists, primitivists, Luddites, insurrectionalists, Situationists, surrealists, nihilists, deep ecologists, bioregionalists, eco-feminists, various indigenous cultures, anti-colonial struggles, the feral, the wild, and the earth. Anarchists, obviously, contribute the anti-authoritarian push, which challenges all power on a fundamental level, striving for truly egalitarian relationships and promoting mutual-aid communities. Green anarchists, however, extend ideas of non-domination to all of life, not just human life, going beyond the traditional anarchist analysis. From primitivists, green anarchists are informed with a critical and provocative look at the origins of civilization, so as to understand what this mess is and how we got here, to help inform a change in direction. Inspired by the Luddites, green anarchists rekindle an anti-technological/industrial direct action orientation. Insurrectionalists infuse a perspective which waits not for the fine-tuning of a crystalline critique, but identify and spontaneously attack current institutions of civilization which inherently bind our freedom and desire. Anti-civilization anarchists owe much to the Situationists, and their critique of the alienating commodity society, which we can break from by connecting with our dreams and unmediated desires. Nihilism’s refusal to accept any of the current reality understands the deeply engrained unhealth of this society and offers green anarchists a strategy which does not necessitate offering visions for society, but instead focuses on its destruction. Deep ecology, despite its misanthropic tendencies, informs the green anarchist perspective with an understanding that the well-being and flourishing of all life is linked to the awareness of the inherent worth and intrinsic value of the non-human world independent of use value. Deep ecology’s appreciation for the richness and diversity of life contributes to the realization that the present human interference with the non-human world is coercive and excessive, with the situation rapidly worsening. Bioregionalists bring the perspective of living within one’s bioregion, and being intimately connected to the land, water, climate, plants, animals, and general patterns of their bioregion. Eco-feminists have contributed to the comprehension of the roots, dynamics, manifestations, and reality of patriarchy, and its effect on the earth, women in particular, and humanity in general. Recently, the destructive separation of humans from the earth (civilization) has probably been articulated most clearly and intensely by eco-feminists. Anti-civilization anarchists have been profoundly influenced by the various indigenous cultures and earth-based peoples throughout history and those who still currently exist. While we humbly learn and incorporate sustainable techniques for survival and healthier ways of interacting with life, it is important to not flatten or generalize native peoples and their cultures, and to respect and attempt to understand their diversity without co-opting cultural identities and characteristics. Solidarity, support, and attempts to connect with native and anti-colonial struggles, which have been the front-lines of the fight against civilization, are essential as we attempt to dismantle the death-machine. It is also important to understand that we, at some point, have all come from earth-based peoples forcibly removed from our connections with the earth, and therefore have a place within anti-colonial struggles. We are also inspired by the feral, those who have escaped domestication and have re-integrated with the wild. And, of course, the wild beings which make up this beautiful blue and green organism called Earth. It is also important to remember that, while many green anarchists draw influence from similar sources, green anarchy is something very personal to each who identify or connect with these ideas and actions. Perspectives derived from one’s own life experiences within the death-culture (civilization), and one’s own desires outside the domestication process, are ultimately the most vivid and important in the uncivilizing process.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc19

The Need to be Critical

As the march towards global annihilation continues, as society becomes more unhealthy, as we lose more control over our own lives, and as we fail to create significant resistance to the death-culture, it is vital for us to be extremely critical of past “revolutionary” movements, current struggles, and our own projects. We cannot perpetually repeat the mistakes of the past or be blind to our own deficiencies. The radical environmental movement is filled with single-issued campaigns and symbolic gestures and the anarchist scene is plagued with leftist and liberal tendencies. Both continue to go through rather meaningless “activist” motions, rarely attempting to objectively assess their (in)effectiveness. Often guilt and self-sacrifice, rather than their own liberation and freedom, guide these social do-gooders, as they proceed along a course that has been plotted out by the failures before them. The Left is a festering sore on the ass of humanity, environmentalists have been unsuccessful at preserving even a fraction of wild areas, and anarchists rarely have anything provocative to say, let alone do. While some would argue against criticism because it is “divisive”, any truly radical perspective would see the necessity of critical examination, in changing our lives and the world we inhabit. Those who wish to quell all debate until “after the revolution”, to contain all discussion into vague and meaningless chatter, and to subdue criticism of strategy, tactics, or ideas, are going nowhere, and can only hold us back. An essential aspect to any radical anarchist perspective must be to put everything into question, certainly including our own ideas, projects, and actions.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc19

The Need to be Critical

As the march towards global annihilation continues, as society becomes more unhealthy, as we lose more control over our own lives, and as we fail to create significant resistance to the death-culture, it is vital for us to be extremely critical of past “revolutionary” movements, current struggles, and our own projects. We cannot perpetually repeat the mistakes of the past or be blind to our own deficiencies. The radical environmental movement is filled with single-issued campaigns and symbolic gestures and the anarchist scene is plagued with leftist and liberal tendencies. Both continue to go through rather meaningless “activist” motions, rarely attempting to objectively assess their (in)effectiveness. Often guilt and self-sacrifice, rather than their own liberation and freedom, guide these social do-gooders, as they proceed along a course that has been plotted out by the failures before them. The Left is a festering sore on the ass of humanity, environmentalists have been unsuccessful at preserving even a fraction of wild areas, and anarchists rarely have anything provocative to say, let alone do. While some would argue against criticism because it is “divisive”, any truly radical perspective would see the necessity of critical examination, in changing our lives and the world we inhabit. Those who wish to quell all debate until “after the revolution”, to contain all discussion into vague and meaningless chatter, and to subdue criticism of strategy, tactics, or ideas, are going nowhere, and can only hold us back. An essential aspect to any radical anarchist perspective must be to put everything into question, certainly including our own ideas, projects, and actions.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc18

Resisting the Mega-Machine

Anarchists in general, and green anarchists in particular, favor direct action over mediated or symbolic forms of resistance. Various methods and approaches, including cultural subversion, sabotage, insurrection, and political violence (although not limited to these) have been and remain part of the anarchist arsenal of attack. No one tactic can be effective in significantly altering the current order or its trajectory, but these methods, combined with transparent and ongoing social critique, are important. Subversion of the system can occur from the subtle to the dramatic, and can also be an important element of physical resistance. Sabotage has always been a vital part of anarchist activities, whether in the form of spontaneous vandalism (public or nocturnal) or through more highly illegal underground coordination in cell formation. Recently, groups like the Earth Liberation Front, a radical environmental group made up of autonomous cells targeting those who profit off of the destruction of the earth, have caused millions of dollars of damage to corporate outlets and offices, banks, timber mills, genetic research facilities, sport utility vehicles, and luxury homes. These actions, often taking the form of arson, along with articulate communiqués frequently indicting civilization, have inspired others to take action, and are effective means of not only bringing attention to environmental degradation, but also as deterrents to specific earth destroyers. Insurrectionary activity, or the proliferation of insurrectionary moments which can cause a rupture in the social peace in which people’s spontaneous rage can be unleashed and possibly spread into revolutionary conditions, are also on the rise. The riots in Seattle in 1999, Prague in 2000, and Genoa in 2001, were all (in different ways) sparks of insurrectionary activity, which, although limited in scope, can be seen as attempts to move in insurrectionary directions and make qualitative breaks with reformism and the entire system of enslavement. Political violence, including the targeting of individuals responsible for specific activities or the decisions which lead to oppression, has also been a focus for anarchists historically. Finally, considering the immense reality and all-pervasive reach of the system (socially, politically, technologically), attacks on the techno-grid and infrastructure of the mega-machine are of interest to anti-civilization anarchists. Regardless of approaches and intensity, militant action coupled with insightful analysis of civilization is increasing.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc18

Resisting the Mega-Machine

Anarchists in general, and green anarchists in particular, favor direct action over mediated or symbolic forms of resistance. Various methods and approaches, including cultural subversion, sabotage, insurrection, and political violence (although not limited to these) have been and remain part of the anarchist arsenal of attack. No one tactic can be effective in significantly altering the current order or its trajectory, but these methods, combined with transparent and ongoing social critique, are important. Subversion of the system can occur from the subtle to the dramatic, and can also be an important element of physical resistance. Sabotage has always been a vital part of anarchist activities, whether in the form of spontaneous vandalism (public or nocturnal) or through more highly illegal underground coordination in cell formation. Recently, groups like the Earth Liberation Front, a radical environmental group made up of autonomous cells targeting those who profit off of the destruction of the earth, have caused millions of dollars of damage to corporate outlets and offices, banks, timber mills, genetic research facilities, sport utility vehicles, and luxury homes. These actions, often taking the form of arson, along with articulate communiqués frequently indicting civilization, have inspired others to take action, and are effective means of not only bringing attention to environmental degradation, but also as deterrents to specific earth destroyers. Insurrectionary activity, or the proliferation of insurrectionary moments which can cause a rupture in the social peace in which people’s spontaneous rage can be unleashed and possibly spread into revolutionary conditions, are also on the rise. The riots in Seattle in 1999, Prague in 2000, and Genoa in 2001, were all (in different ways) sparks of insurrectionary activity, which, although limited in scope, can be seen as attempts to move in insurrectionary directions and make qualitative breaks with reformism and the entire system of enslavement. Political violence, including the targeting of individuals responsible for specific activities or the decisions which lead to oppression, has also been a focus for anarchists historically. Finally, considering the immense reality and all-pervasive reach of the system (socially, politically, technologically), attacks on the techno-grid and infrastructure of the mega-machine are of interest to anti-civilization anarchists. Regardless of approaches and intensity, militant action coupled with insightful analysis of civilization is increasing.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc17

Revolution vs Reform

As anarchists, we are fundamentally opposed to government, and likewise, any sort of collaboration or mediation with the state (or any institution of hierarchy and control). This position determines a certain continuity or direction of strategy, historically referred to as revolution. This term, while warped, diluted, and co-opted by various ideologies and agendas, can still have meaning to the anarchist and anti-ideological praxis. By revolution, we mean the ongoing struggle to alter the social and political landscape in a fundamental way; for anarchists, this means its complete dismantling. The word “revolution” is dependent on the position from which it is directed, as well as what would be termed “revolutionary” activity. Again, for anarchists, this is activity which is aimed at the complete dissolving of power. Reform, on the other hand, entails any activity or strategy aimed at adjusting, altering, or selectively maintaining elements of the current system, typically utilizing the methods or apparatus of that system. The goals and methods of revolution cannot be dictated by, nor performed within, the context of the system. For anarchists, revolution and reform invoke incompatible methods and aims, and despite certain anarcho-liberal approaches, do not exist on a continuum. For anti-civilization anarchists, revolutionary activity questions, challenges, and works to dismantle the entire set-up or paradigm of civilization. Revolution is also not a far-off or distant singular event which we build towards or prepare people for, but instead, a life-way or practice of approaching situations.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc17

Revolution vs Reform

As anarchists, we are fundamentally opposed to government, and likewise, any sort of collaboration or mediation with the state (or any institution of hierarchy and control). This position determines a certain continuity or direction of strategy, historically referred to as revolution. This term, while warped, diluted, and co-opted by various ideologies and agendas, can still have meaning to the anarchist and anti-ideological praxis. By revolution, we mean the ongoing struggle to alter the social and political landscape in a fundamental way; for anarchists, this means its complete dismantling. The word “revolution” is dependent on the position from which it is directed, as well as what would be termed “revolutionary” activity. Again, for anarchists, this is activity which is aimed at the complete dissolving of power. Reform, on the other hand, entails any activity or strategy aimed at adjusting, altering, or selectively maintaining elements of the current system, typically utilizing the methods or apparatus of that system. The goals and methods of revolution cannot be dictated by, nor performed within, the context of the system. For anarchists, revolution and reform invoke incompatible methods and aims, and despite certain anarcho-liberal approaches, do not exist on a continuum. For anti-civilization anarchists, revolutionary activity questions, challenges, and works to dismantle the entire set-up or paradigm of civilization. Revolution is also not a far-off or distant singular event which we build towards or prepare people for, but instead, a life-way or practice of approaching situations.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc16

Liberation vs Organization

We are beings striving for a deep and total break with the civilized order, anarchists desiring unrestrained freedom. We fight for liberation, for a de-centralized and unmediated relationship with our surroundings and those we love and share affinity with. Organizational models only provide us with more of the same bureaucracy, control, and alienation that we receive from the current set-up. While there might be an occasional good intention, the organizational model comes from an inherently paternalistic and distrusting mindset which seems contradictory to anarchy. True relationships of affinity come from a deep understanding of one another through intimate need-based relationships of day-to-day life, not relationships based on organizations, ideologies, or abstract ideas. Typically, the organizational model suppresses individual needs and desires for “the good of the collective” as it attempts to standardize both resistance and vision. From parties, to platforms, to federations, it seems that as the scale of projects increase, the meaning and relevance they have for one’s own life decrease. Organizations are means for stabilizing creativity, controlling dissent, and reducing “counter-revolutionary tangents” (as chiefly determined by the elite cadres or leadership). They typically dwell in the quantitative, rather than the qualitative, and offer little space for independent thought or action. Informal, affinity-based associations tend to minimize alienation from decisions and processes, and reduce mediation between our desires and our actions. Relationships between groups of affinity are best left organic and temporal, rather than fixed and rigid.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc16

Liberation vs Organization

We are beings striving for a deep and total break with the civilized order, anarchists desiring unrestrained freedom. We fight for liberation, for a de-centralized and unmediated relationship with our surroundings and those we love and share affinity with. Organizational models only provide us with more of the same bureaucracy, control, and alienation that we receive from the current set-up. While there might be an occasional good intention, the organizational model comes from an inherently paternalistic and distrusting mindset which seems contradictory to anarchy. True relationships of affinity come from a deep understanding of one another through intimate need-based relationships of day-to-day life, not relationships based on organizations, ideologies, or abstract ideas. Typically, the organizational model suppresses individual needs and desires for “the good of the collective” as it attempts to standardize both resistance and vision. From parties, to platforms, to federations, it seems that as the scale of projects increase, the meaning and relevance they have for one’s own life decrease. Organizations are means for stabilizing creativity, controlling dissent, and reducing “counter-revolutionary tangents” (as chiefly determined by the elite cadres or leadership). They typically dwell in the quantitative, rather than the qualitative, and offer little space for independent thought or action. Informal, affinity-based associations tend to minimize alienation from decisions and processes, and reduce mediation between our desires and our actions. Relationships between groups of affinity are best left organic and temporal, rather than fixed and rigid.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc15

Against Mass Society

Most anarchists and “revolutionaries” spend a significant portion of their time developing schemes and mechanisms for production, distribution, adjudication, and communication between large numbers of people; in other words, the functioning of a complex society. But not all anarchists accept the premise of global (or even regional) social, political, and economic coordination and interdependence, or the organization needed for their administration. We reject mass society for practical and philosophical reasons. First, we reject the inherent representation necessary for the functioning of situations outside of the realm of direct experience (completely decentralized modes of existence). We do not wish to run society, or organize a different society, we want a completely different frame of reference. We want a world where each group is autonomous and decides on its own terms how to live, with all interactions based on affinity, free and open, and non-coercive. We want a life which we live, not one which is run. Mass society brutally collides not only with autonomy and the individual, but also with the earth. It is simply not sustainable (in terms of the resource extraction, transportation, and communication systems necessary for any global economic system) to continue on with, or to provide alternative plans for a mass society. Again, radical de-centralization seems key to autonomy and providing non-hierarchical and sustainable methods of subsistence.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc15

Against Mass Society

Most anarchists and “revolutionaries” spend a significant portion of their time developing schemes and mechanisms for production, distribution, adjudication, and communication between large numbers of people; in other words, the functioning of a complex society. But not all anarchists accept the premise of global (or even regional) social, political, and economic coordination and interdependence, or the organization needed for their administration. We reject mass society for practical and philosophical reasons. First, we reject the inherent representation necessary for the functioning of situations outside of the realm of direct experience (completely decentralized modes of existence). We do not wish to run society, or organize a different society, we want a completely different frame of reference. We want a world where each group is autonomous and decides on its own terms how to live, with all interactions based on affinity, free and open, and non-coercive. We want a life which we live, not one which is run. Mass society brutally collides not only with autonomy and the individual, but also with the earth. It is simply not sustainable (in terms of the resource extraction, transportation, and communication systems necessary for any global economic system) to continue on with, or to provide alternative plans for a mass society. Again, radical de-centralization seems key to autonomy and providing non-hierarchical and sustainable methods of subsistence.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc14

Beyond Leftism

Unfortunately, many anarchists continue to be viewed, and view themselves, as part of the Left. This tendency is changing, as post-left and anti-civilization anarchists make clear distinctions between their perspectives and the bankruptcy of the socialist and liberal orientations. Not only has the Left proven itself to be a monumental failure in its objectives, but it is obvious from its history, contemporary practice, and ideological framework, that the Left (while presenting itself as altruistic and promoting “freedom”) is actually the antithesis of liberation. The Left has never fundamentally questioned technology, production, organization, representation, alienation, authoritarianism, morality, or Progress, and it has almost nothing to say about ecology, autonomy, or the individual on any meaningful level. The Left is a general term and can roughly describe all socialist leanings (from social democrats and liberals to Maoists and Stalinists) which wish to re-socialize “the masses” into a more “progressive” agenda, often using coercive and manipulative approaches in order to create a false “unity” or the creation of political parties. While the methods or extremes in implementation may differ, the overall push is the same, the institution of a collectivized and monolithic world-view based on morality.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc14

Beyond Leftism

Unfortunately, many anarchists continue to be viewed, and view themselves, as part of the Left. This tendency is changing, as post-left and anti-civilization anarchists make clear distinctions between their perspectives and the bankruptcy of the socialist and liberal orientations. Not only has the Left proven itself to be a monumental failure in its objectives, but it is obvious from its history, contemporary practice, and ideological framework, that the Left (while presenting itself as altruistic and promoting “freedom”) is actually the antithesis of liberation. The Left has never fundamentally questioned technology, production, organization, representation, alienation, authoritarianism, morality, or Progress, and it has almost nothing to say about ecology, autonomy, or the individual on any meaningful level. The Left is a general term and can roughly describe all socialist leanings (from social democrats and liberals to Maoists and Stalinists) which wish to re-socialize “the masses” into a more “progressive” agenda, often using coercive and manipulative approaches in order to create a false “unity” or the creation of political parties. While the methods or extremes in implementation may differ, the overall push is the same, the institution of a collectivized and monolithic world-view based on morality.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc13

Production and Industrialism

A key component of the modern techno-capitalist structure is industrialism, the mechanized system of production built on centralized power and the exploitation of people and nature. Industrialism cannot exist without genocide, ecocide, and colonialism. To maintain it, coercion, land evictions, forced labor, cultural destruction, assimilation, ecological devastation, and global trade are accepted as necessary, even benign. Industrialism’s standardization of life objectifies and commodifies it, viewing all life as a potential resource. A critique of industrialism is a natural extension of the anarchist critique of the state because industrialism is inherently authoritarian. In order to maintain an industrial society, one must set out to conquer and colonize lands in order to acquire (generally) non-renewable resources to fuel and grease the machines. This colonialism is rationalized by racism, sexism, and cultural chauvinism. In the process of acquiring these resources, people must be forced off their land. And in order to make people work in the factories that produce the machines, they must be enslaved, made dependent, and otherwise subjected to the destructive, toxic, degrading industrial system. Industrialism cannot exist without massive centralization and specialization: Class domination is a tool of the industrial system that denies people access to resources and knowledge, making them helpless and easy to exploit. Furthermore, industrialism demands that resources be shipped from all over the globe in order to perpetuate its existence, and this globalism undermines local autonomy and self-sufficiency. It is a mechanistic worldview that is behind industrialism. This is the same world-view that has justified slavery, exterminations, and the subjugation of women. It should be obvious to all that industrialism is not only oppressive for humans, but that it is also fundamentally ecologically destructive.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc13

Production and Industrialism

A key component of the modern techno-capitalist structure is industrialism, the mechanized system of production built on centralized power and the exploitation of people and nature. Industrialism cannot exist without genocide, ecocide, and colonialism. To maintain it, coercion, land evictions, forced labor, cultural destruction, assimilation, ecological devastation, and global trade are accepted as necessary, even benign. Industrialism’s standardization of life objectifies and commodifies it, viewing all life as a potential resource. A critique of industrialism is a natural extension of the anarchist critique of the state because industrialism is inherently authoritarian. In order to maintain an industrial society, one must set out to conquer and colonize lands in order to acquire (generally) non-renewable resources to fuel and grease the machines. This colonialism is rationalized by racism, sexism, and cultural chauvinism. In the process of acquiring these resources, people must be forced off their land. And in order to make people work in the factories that produce the machines, they must be enslaved, made dependent, and otherwise subjected to the destructive, toxic, degrading industrial system. Industrialism cannot exist without massive centralization and specialization: Class domination is a tool of the industrial system that denies people access to resources and knowledge, making them helpless and easy to exploit. Furthermore, industrialism demands that resources be shipped from all over the globe in order to perpetuate its existence, and this globalism undermines local autonomy and self-sufficiency. It is a mechanistic worldview that is behind industrialism. This is the same world-view that has justified slavery, exterminations, and the subjugation of women. It should be obvious to all that industrialism is not only oppressive for humans, but that it is also fundamentally ecologically destructive.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc12

The Problem of Technology

All green anarchists question technology on some level. While there are those who still suggest the notion of “green” or “appropriate” technology and search for rationales to cling to forms of domestication, most reject technology completely. Technology is more than wires, silicon, plastic, and steel. It is a complex system involving division of labor, resource extraction, and exploitation for the benefit of those who implement its process. The interface with and result of technology is always an alienated, mediated, and distorted reality. Despite the claims of postmodern apologists and other technophiles, technology is not neutral. The values and goals of those who produce and control technology are always embedded within it. Technology is distinct from simple tools in many regards. A simple tool is a temporary usage of an element within our immediate surroundings used for a specific task. Tools do not involve complex systems which alienate the user from the act. Implicit in technology is this separation, creating an unhealthy and mediated experience which leads to various forms of authority. Domination increases every time a new “time-saving” technology is created, as it necessitates the construction of more technology to support, fuel, maintain and repair the original technology. This has led very rapidly to the establishment of a complex technological system that seems to have an existence independent from the humans who created it. Discarded by-products of the technological society are polluting both our physical and our psychological environments. Lives are stolen in service of the Machine and the toxic effluent of the technological system’s fuels—both are choking us. Technology is now replicating itself, with something resembling a sinister sentience. Technological society is a planetary infection, propelled forward by its own momentum, rapidly ordering a new kind of environment: one designed for mechanical efficiency and technological expansionism alone. The technological system methodically destroys, eliminates, or subordinates the natural world, constructing a world fit only for machines. The ideal for which the technological system strives is the mechanization of everything it encounters.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc12

The Problem of Technology

All green anarchists question technology on some level. While there are those who still suggest the notion of “green” or “appropriate” technology and search for rationales to cling to forms of domestication, most reject technology completely. Technology is more than wires, silicon, plastic, and steel. It is a complex system involving division of labor, resource extraction, and exploitation for the benefit of those who implement its process. The interface with and result of technology is always an alienated, mediated, and distorted reality. Despite the claims of postmodern apologists and other technophiles, technology is not neutral. The values and goals of those who produce and control technology are always embedded within it. Technology is distinct from simple tools in many regards. A simple tool is a temporary usage of an element within our immediate surroundings used for a specific task. Tools do not involve complex systems which alienate the user from the act. Implicit in technology is this separation, creating an unhealthy and mediated experience which leads to various forms of authority. Domination increases every time a new “time-saving” technology is created, as it necessitates the construction of more technology to support, fuel, maintain and repair the original technology. This has led very rapidly to the establishment of a complex technological system that seems to have an existence independent from the humans who created it. Discarded by-products of the technological society are polluting both our physical and our psychological environments. Lives are stolen in service of the Machine and the toxic effluent of the technological system’s fuels—both are choking us. Technology is now replicating itself, with something resembling a sinister sentience. Technological society is a planetary infection, propelled forward by its own momentum, rapidly ordering a new kind of environment: one designed for mechanical efficiency and technological expansionism alone. The technological system methodically destroys, eliminates, or subordinates the natural world, constructing a world fit only for machines. The ideal for which the technological system strives is the mechanization of everything it encounters.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc11

The Rejection of Science

Most anti-civilization anarchists reject science as a method of understanding the world. Science is not neutral. It is loaded with motives and assumptions that come out of, and reinforce, the catastrophe of dissociation, disempowerment, and consuming deadness that we call “civilization.” Science assumes detachment. This is built into the very word “observation.” To “observe” something is to perceive it while distancing oneself emotionally and physically, to have a one-way channel of “information” moving from the observed thing to the “self,” which is defined as not a part of that thing. This death-based or mechanistic view is a religion, the dominant religion of our time. The method of science deals only with the quantitative. It does not admit values or emotions, or the way the air smells when it’s starting to rain—or if it deals with these things, it does so by transforming them into numbers, by turning oneness with the smell of the rain into abstract preoccupation with the chemical formula for ozone, turning the way it makes you feel into the intellectual idea that emotions are only an illusion of firing neurons. Numbers themselves are not truth but a chosen style of thinking. We have chosen a habit of mind that focuses our attention into a world removed from reality, where nothing has quality or awareness or a life of its own. We have chosen to transform the living into the dead. Careful-thinking scientists will admit that what they study is a narrow simulation of the complex real world, but few of them notice that this narrow focus is self-feeding, that it has built technological, economic, and political systems that are all working together, which suck our reality in on itself. As narrow as the world of numbers is, scientific method does not even permit all numbers—only those numbers which are reproducible, predictable, and the same for all observers. Of course reality itself is not reproducible or predictable or the same for all observers. But neither are fantasy worlds derived from reality. Science doesn’t stop at pulling us into a dream world—it goes one step further and makes this dream world a nightmare whose contents are selected for predictability and controllability and uniformity. All surprise and sensuality are vanquished. Because of science, states of consciousness that cannot be reliably disposed are classified as insane, or at best “non-ordinary,” and excluded. Anomalous experience, anomalous ideas, and anomalous people are cast off or destroyed like imperfectly-shaped machine components. Science is only a manifestation and locking in of an urge for control that we’ve had at least since we started farming fields and fencing animals instead of surfing the less predictable (but more abundant) world of reality, or “nature.” And from that time to now, this urge has driven every decision about what counts as “progress”, up to and including the genetic restructuring of life.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc11

The Rejection of Science

Most anti-civilization anarchists reject science as a method of understanding the world. Science is not neutral. It is loaded with motives and assumptions that come out of, and reinforce, the catastrophe of dissociation, disempowerment, and consuming deadness that we call “civilization.” Science assumes detachment. This is built into the very word “observation.” To “observe” something is to perceive it while distancing oneself emotionally and physically, to have a one-way channel of “information” moving from the observed thing to the “self,” which is defined as not a part of that thing. This death-based or mechanistic view is a religion, the dominant religion of our time. The method of science deals only with the quantitative. It does not admit values or emotions, or the way the air smells when it’s starting to rain—or if it deals with these things, it does so by transforming them into numbers, by turning oneness with the smell of the rain into abstract preoccupation with the chemical formula for ozone, turning the way it makes you feel into the intellectual idea that emotions are only an illusion of firing neurons. Numbers themselves are not truth but a chosen style of thinking. We have chosen a habit of mind that focuses our attention into a world removed from reality, where nothing has quality or awareness or a life of its own. We have chosen to transform the living into the dead. Careful-thinking scientists will admit that what they study is a narrow simulation of the complex real world, but few of them notice that this narrow focus is self-feeding, that it has built technological, economic, and political systems that are all working together, which suck our reality in on itself. As narrow as the world of numbers is, scientific method does not even permit all numbers—only those numbers which are reproducible, predictable, and the same for all observers. Of course reality itself is not reproducible or predictable or the same for all observers. But neither are fantasy worlds derived from reality. Science doesn’t stop at pulling us into a dream world—it goes one step further and makes this dream world a nightmare whose contents are selected for predictability and controllability and uniformity. All surprise and sensuality are vanquished. Because of science, states of consciousness that cannot be reliably disposed are classified as insane, or at best “non-ordinary,” and excluded. Anomalous experience, anomalous ideas, and anomalous people are cast off or destroyed like imperfectly-shaped machine components. Science is only a manifestation and locking in of an urge for control that we’ve had at least since we started farming fields and fencing animals instead of surfing the less predictable (but more abundant) world of reality, or “nature.” And from that time to now, this urge has driven every decision about what counts as “progress”, up to and including the genetic restructuring of life.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc11

The Rejection of Science

Most anti-civilization anarchists reject science as a method of understanding the world. Science is not neutral. It is loaded with motives and assumptions that come out of, and reinforce, the catastrophe of dissociation, disempowerment, and consuming deadness that we call “civilization.” Science assumes detachment. This is built into the very word “observation.” To “observe” something is to perceive it while distancing oneself emotionally and physically, to have a one-way channel of “information” moving from the observed thing to the “self,” which is defined as not a part of that thing. This death-based or mechanistic view is a religion, the dominant religion of our time. The method of science deals only with the quantitative. It does not admit values or emotions, or the way the air smells when it’s starting to rain—or if it deals with these things, it does so by transforming them into numbers, by turning oneness with the smell of the rain into abstract preoccupation with the chemical formula for ozone, turning the way it makes you feel into the intellectual idea that emotions are only an illusion of firing neurons. Numbers themselves are not truth but a chosen style of thinking. We have chosen a habit of mind that focuses our attention into a world removed from reality, where nothing has quality or awareness or a life of its own. We have chosen to transform the living into the dead. Careful-thinking scientists will admit that what they study is a narrow simulation of the complex real world, but few of them notice that this narrow focus is self-feeding, that it has built technological, economic, and political systems that are all working together, which suck our reality in on itself. As narrow as the world of numbers is, scientific method does not even permit all numbers—only those numbers which are reproducible, predictable, and the same for all observers. Of course reality itself is not reproducible or predictable or the same for all observers. But neither are fantasy worlds derived from reality. Science doesn’t stop at pulling us into a dream world—it goes one step further and makes this dream world a nightmare whose contents are selected for predictability and controllability and uniformity. All surprise and sensuality are vanquished. Because of science, states of consciousness that cannot be reliably disposed are classified as insane, or at best “non-ordinary,” and excluded. Anomalous experience, anomalous ideas, and anomalous people are cast off or destroyed like imperfectly-shaped machine components. Science is only a manifestation and locking in of an urge for control that we’ve had at least since we started farming fields and fencing animals instead of surfing the less predictable (but more abundant) world of reality, or “nature.” And from that time to now, this urge has driven every decision about what counts as “progress”, up to and including the genetic restructuring of life.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc11

The Rejection of Science

Most anti-civilization anarchists reject science as a method of understanding the world. Science is not neutral. It is loaded with motives and assumptions that come out of, and reinforce, the catastrophe of dissociation, disempowerment, and consuming deadness that we call “civilization.” Science assumes detachment. This is built into the very word “observation.” To “observe” something is to perceive it while distancing oneself emotionally and physically, to have a one-way channel of “information” moving from the observed thing to the “self,” which is defined as not a part of that thing. This death-based or mechanistic view is a religion, the dominant religion of our time. The method of science deals only with the quantitative. It does not admit values or emotions, or the way the air smells when it’s starting to rain—or if it deals with these things, it does so by transforming them into numbers, by turning oneness with the smell of the rain into abstract preoccupation with the chemical formula for ozone, turning the way it makes you feel into the intellectual idea that emotions are only an illusion of firing neurons. Numbers themselves are not truth but a chosen style of thinking. We have chosen a habit of mind that focuses our attention into a world removed from reality, where nothing has quality or awareness or a life of its own. We have chosen to transform the living into the dead. Careful-thinking scientists will admit that what they study is a narrow simulation of the complex real world, but few of them notice that this narrow focus is self-feeding, that it has built technological, economic, and political systems that are all working together, which suck our reality in on itself. As narrow as the world of numbers is, scientific method does not even permit all numbers—only those numbers which are reproducible, predictable, and the same for all observers. Of course reality itself is not reproducible or predictable or the same for all observers. But neither are fantasy worlds derived from reality. Science doesn’t stop at pulling us into a dream world—it goes one step further and makes this dream world a nightmare whose contents are selected for predictability and controllability and uniformity. All surprise and sensuality are vanquished. Because of science, states of consciousness that cannot be reliably disposed are classified as insane, or at best “non-ordinary,” and excluded. Anomalous experience, anomalous ideas, and anomalous people are cast off or destroyed like imperfectly-shaped machine components. Science is only a manifestation and locking in of an urge for control that we’ve had at least since we started farming fields and fencing animals instead of surfing the less predictable (but more abundant) world of reality, or “nature.” And from that time to now, this urge has driven every decision about what counts as “progress”, up to and including the genetic restructuring of life.

#anarchy #BLACKSEED a green anarchist journal

https://theanarchistlibrary.org/library/various-black-seed-issue-1#toc11

The Rejection of Science

Most anti-civilization anarchists reject science as a method of understanding the world. Science is not neutral. It is loaded with motives and assumptions that come out of, and reinforce, the catastrophe of dissociation, disempowerment, and consuming deadness that we call “civilization.” Science assumes detachment. This is built into the very word “observation.” To “observe” something is to perceive it while distancing oneself emotionally and physically, to have a one-way channel of “information” moving from the observed thing to the “self,” which is defined as not a part of that thing. This death-based or mechanistic view is a religion, the dominant religion of our time. The method of science deals only with the quantitative. It does not admit values or emotions, or the way the air smells when it’s starting to rain—or if it deals with these things, it does so by transforming them into numbers, by turning oneness with the smell of the rain into abstract preoccupation with the chemical formula for ozone, turning the way it makes you feel into the intellectual idea that emotions are only an illusion of firing neurons. Numbers themselves are not truth but a chosen style of thinking. We have chosen a habit of mind that focuses our attention into a world removed from reality, where nothing has quality or awareness or a life of its own. We have chosen to transform the living into the dead. Careful-thinking scientists will admit that what they study is a narrow simulation of the complex real world, but few of them notice that this narrow focus is self-feeding, that it has built technological, economic, and political systems that are all working together, which suck our reality in on itself. As narrow as the world of numbers is, scientific method does not even permit all numbers—only those numbers which are reproducible, predictable, and the same for all observers. Of course reality itself is not reproducible or predictable or the same for all observers. But neither are fantasy worlds derived from reality. Science doesn’t stop at pulling us into a dream world—it goes one step further and makes this dream world a nightmare whose contents are selected for predictability and controllability and uniformity. All surprise and sensuality are vanquished. Because of science, states of consciousness that cannot be reliably disposed are classified as insane, or at best “non-ordinary,” and excluded. Anomalous experience, anomalous ideas, and anomalous people are cast off or destroyed like imperfectly-shaped machine components. Science is only a manifestation and locking in of an urge for control that we’ve had at least since we started farming fields and fencing animals instead of surfing the less predictable (but more abundant) world of reality, or “nature.” And from that time to now, this urge has driven every decision about what counts as “progress”, up to and including the genetic restructuring of life.

#anarchy #BLACKSEED a green anarchist journal