#Wolfi Landstreicher

[majestativa]

You transformed me into a wolf, and a wolf I shall remain. But up to now, I have only clawed my chest; tomorrow I will want other blood. Don’t beg for mercy then. You have written on my brain: carnage. And carnage it is.

— Bruno Filippi, The Rebel’s Dark Laughter: The Writings of Bruno Filippi, transl by Wolfi Landstreicher, (2009)

[all-things-are-nothing-to-me]

Problematic fav.

DIY Estrogen

States bad.

[sun-death]

Property [...] is a “phenomenology of perception” combined with my capacity to take in and act on that perception.

Wolfi Landstreicher in Max Stirner, The Unique and Its Property (trans. Wolfi Landstreicher)

[forbidden-sorcery]

Within the present social context our lives as individuals have been made alien to us; the interactions and activities that create this society are not based on the singularity of our unconstrained dreams and desires, but only serve the continuing reproduction of a dominating social order by channeling the energy of desire into that reproduction through a variety of institutions and systems which integrate to form civilized society: the state, capital, work, technology, religion, education, ideology, law... Opposition to this begins when we as individuals rise up in willful disobedience and begin attacking and destroying all institutions of domination, not as a cause, but for ourselves...

Wolfi Landstreicher

[autonomoustweekazoid]

[ghelgheli]

Stuff I Read In June 2024

bold indicates favourites

Books

Bodies That Matter, Judith Butler

Manufacturing Consent, Edward S. Herman & Noam Chomsky

Yuri/GL

A Monster Wants to Eat Me, Naekawa Sai

That Time I Was Blackmailed By the Class' Green Tea Bitch, Xian Jun

My Sister's Best Friend, My Lover, Fujimatsu Mei

Childhood Friend, Big Love, Kanno Fumi

An OL at Her Limit and a College Girl, Obata Rui

She Loves to Cook and She Loves to Eat (Vol 4), Sakaomi Yuzaki

Monthly in the Garden with My Landlord, Yodokawa

Sora and Haena, Jackbull

Short Fiction

Does a Bee Care? Isaac Asimov

Silly Asses, Isaac Asimov

Buy Jupiter! Isaac Asimov

A Statue for Father, Isaac Asimov

Rain, Rain, Go Away, Isaac Asimov

Palestine

The Right To Exist, Rana Issa [link]

Ugly Enjoyment, Nadia Bou Ali [link]

On October 7, Gaza broke out of prison, Mariam Barghouti [link]

Queer &c.

How to get Fucked by a Trans Woman, lily bloodguts [link]

Why Be Nonbinary? Robin Dembroff [link]

Amelioration and Inclusion: Gender Identity and the Concept of Woman, Katharine Jenkins [link]

Toward an Account of Gender Identity, Katharine Jenkins [link]

Why the Trans Inclusion Problem Cannot be Solved, Tomas Bogardus [link]

Evil Deceivers and Make-Believers: On Transphobic Violence and the Politics of Illusion, Talia Mae Bettcher [link]

Trans Identities and First-Person Authority, Talia Mae Bettcher

Through the Looking Glass: Trans Theory Meets Feminist Philosophy, Talia Mae Bettcher

Transgender Studies: Queer Theory's Evil Twin, Susan Stryker

Under Construction: Decolonized Queer Masculinities, Shay-Akil McLean [link]

The Empire Strikes Back: A Posttranssexual Manifesto, Sandy Stone

Transsexualism: Reflections on the Persistence of Gender and the Mutability of Sex, Judith Shapiro

History/Theory

Anti-Blackness as Disavowal and Condition: Rethinking Foucault’s “Carceral Society”, Melayna Lamb & Tia Trafford [link]

1492: A New World View, Sylvia Wynter

Against the Logic of Submission, Wolfi Landstreicher [link]

Other

Who’s Behind All the `Pussy in Bio` on X? John Herman [link]

Why Do We Keep Inventing the Magical School? Tanvi Chowdhary [link]

Pants Scientists and Bona Fide Cyber Ninjas: Tracing the Poetics of Cyberpunk Menswear, Esko Suoranta [link]

Graffiti, Through Grief and Discovery, Clement Gelly [link]

[athousandgateaux]

Leftists are generally capable of recognizing that the fetishization of "life" or "life enhancing" values can be fascistic -- until theorists like Deleuze, The Invisible Committee, Wolfi Landstreicher, etc. say the same thing, and then they're all for it. I think the problem here is a lack of nuance. I'm not saying that the leftist position of life-as-value is wrong but that it's complicated. "Life" as a value can be used fascistically, and it can be used anti-fascistically. Same with "death" or non-existence as a value. It depends on how you use it.

[dailyanarchistposts]

Postscript

In response to this piece, Wolfi Landstreicher raised some important questions about this stance. Wolfi states that while he “thinks that it is a wonderful thing for a small group of people to get to know an area and learn to live on and with it,” he “thinks it is a mistake to conceive of this in terms of any sort of bounded region. Rather it is important to understand that relationships within the natural world perpetually flow and intertwine into each other making any real placement of boundaries impossible, except through the use of institutional force.” Wolfi also offered an articulate criticism of bio-regionalism. He wrote: . . . bioregionalism takes a conception, a human mental construction, developed to try to understand certain types of environmental relationships, and treats it as a thing-an actual bounded area of land. This is an unfortunate tendency that human beings seem to have with all the conceptions we have developed for understanding complex relationships (society, culture, gender, race, ethnicity, nation, etc.). When this tendency toward reification institutionalizes, the boundaries we imagined are made real by force and agreement-cops, armies, walls, treaties, pacts, etc. If I understand bio-regionalism, it is a name given to the reality that the relationship between all living and natural factors in a given area tend to create a specific environment amenable to specific living beings. Thus far there is no problem. But there are no real boundaries between these areas, but rather, gradations from one into the other. This is true even of rivers, mountains and oceans. Thus in healthy natural environments there are constant interchanges between these areas which keeps them in a state of constant, but usually gradual, change. Therefore, bio-regions as such, do not actually exist, they are simply constructs we use for developing certain understandings. Talking of basing how one lives on assuming that a specific mental construct is a concrete reality is dangerous. Particularly when it assumes that the earth is something that is naturally divided into clearly definable sections, it can be the source of a great deal of ugliness including territorialism, quasi-patriotism and property (even if it is conceived as property of the “community”). In response, I would argue that a home is a bounded area, be it a physical shelter or a valley. Furthermore, a group of people can claim a natural area as their home without it implying political boundaries or property. Just as you wouldn’t walk into someone’s pantry and help yourself without asking, the same would apply to an occupied habitat. To remain free and autonomous, people must defend and protect their home, not let themselves be bullied into leaving it (or giving up their food storehouse). The boundaries of any habitat are partially determined by the life forms that create it, including human ones. Habitats are the result of activity on the part of their inhabitants, not ready-made areas that a group of people simply move onto and occupy. People become attached to their territories and want to protect them because they help create them; they are the result of their collective imaginations, desires and labor, of spending generations in one place and becoming embedded there. Sure the boundaries in some places might be ambiguous, but traditions like having first access to the salmon or berries can solve these questions and strains between close neighbors in a shared region. Wolfi’s assessment of bio-regionalism is essentially correct, I believe. For the reasons he shared, bio-regionalism does not reflect my destination, rather the expressions “habitat” is closer to what i am proposing. These are places created by us and which create us, not specific boundaries one would recognize on an environmental map.

[gett-merkedd]

“I do not want to unite with the multitude of those who flatter the proletariat, excusing them, praising them, adorning them with wreathes. No, oh distinguished windbags, your verve disguises nothing. The “people” is always there, idiotic, cowardly, resigned. And I, who consider myself superior, desire to be so, and both the bourgeoisie and the proletariat will pay for my superiority”

— Bruno Filippi, The Rebels Dark Laughter

Bruno Filippi was born in Livorno, Italy, into a large family, the first of six brothers, and his father was a typographer. His family moved to Milan when he was still a child and in 1915, he already had trouble with the local police forces. That same year, he was arrested during an anti-militarist demonstration where he had a warm gun without bullets.

While still an adolescent he discovered the philosophy of Max Stirner and so he embraced it. Filippi was a regular contributor to the Italian individualist anarchist journal Iconoclasta! where he collaborated with the notorious individualist anarchist Renzo Novatore. In 1920, the editors of the paper printed a booklet with many of his articles entitled Posthumous Writings of Bruno Filippi.

After the war, in 1919, the biennio rosso events exploded in which he participated. On September 7, 1919, he died in Milan, while trying to explode a bomb directed at a meeting of the richest people in the city. Renzo Novatore wrote an article dedicated to him called "In The Circle of Life. In Memory of Bruno Filippi." There he said that Filippi "immolated himself in a fruitful embrace with death because he madly loved Life. We have the need and the entitlement to. say of him that which was said of the D'Annunzian hero: “That the slaves of the marketplace turn around and remember!”"

Contemporary American insurrectionary anarchist Wolfi Landstreicher translated some of his writings into English in a collection he titled The rebel's dark laughter: the writings of Bruno Filippi. Landstreicher says about Filippi that "His essays, stories and prose poems show no mercy for either domination or subservience in any form, and he was as harsh in his assessment of the slaves who resigned themselves to their slavery as to the masters who exploited and oppressed them. He could be faulted, like — Renzo Novatore, for his lack of class analysis. But when watching the masses of the poor and working people go out without protest to slaughter each other at the orders of their masters, it must have been difficult for the few who did refuse this slaughter not to be disgusted by such sheep — like behavior. In 1919, when there was an uprising in Italy, Filippi was out there fighting with the insurgent exploited, clear about who was the enemy."

[kiki-de-la-petite-flaque]

Esta compilación de textos es por gusto individual. Las elecciones son, más o menos, las lecturas que me han influenciado en mi posición como anarquista durante mi vida. Si bien, no todos los textos son acerca de ideas o experiencias ácratas, han sido cercanos sus planteamientos revolucionarios a las teorías y prácticas contra el mundo de la autoridad. Por otro lado, seguro hay otros que se me han quedado en el tintero que son más fundamentales, y otras que desconozco, pero insisto: es mero gusto individual.

Debido a que me han preguntado sobre libros introductorios al anarquismo y la lucha revolucionaria antiautoritaria, he decidido compilar textos muy diversos, de distintas tendencias y formas, que pueden servir para un acercamiento general acerca de la posición por la anarquía. Están en orden alfabético por el título del libro, hay un link de descarga al costado del nombre, y una reseña de cada uno.

Los que no tengo completos son: “Jacob. Recuerdos de un rebelde” de Bernard Thomas; y “La historia de la Angry Brigade. Nos estamos acercando” de Fernando Rocha. Si alguien los tiene por favor contactarse a: filosofiantiautoritaria@riseup.net

Las reseñas fueron extraídas de distintas páginas de internet. Decidí no mostrar las fuentes porque no lo consideré importante para el objetivo de la iniciativa.

¡Apoyen con la difusión!

¡Viva la anarquía!

LISTA DE TEXTOS

1- Adiós prisión: El relato de las fugas más espectaculares- Juan José Garfia

2-Ai Ferri corti- Anonimx

3- Anarcofeminismo y Louise Michel- Marian Leighton

4- Anarquismo es movimiento- Tomas Ibañez

5- Anarquismo: Lo que significa realmente- Emma Goldman

6- Autobiografía de un irreductible- Claudio Lavazza

7- Caminar- Henry Thoreau

8-Ch`Ixinakax Utxiwa: Una reflexión sobre prácticas y discursos descolonizadores- Silvia Rivera Cusicanqui

9- Contra el leviatán y contra su historia- Fredy Perlman

10- Contra los pastores contra los rebaños- Albert Libertad

11- Cuando cae el telón- Bruno Filippi

12- Cuentos breves- Rafael Barret

13- De la huelga salvaje a la autogestión generalizada- Raoul Vaneigem

14- Desierto- Anonimx

15- Dios y el estado- Mijail Bakunin

16- El abismo se repuebla- Jaime Semprun

17-El desorden de la libertad- Massimo Passamani

18- El jardín de las peculiaridades- Jesús Sepúlveda

19- Entre la plataforma y el partido- Patrick Rossineri

20- Fragmentos de antropología anarquista- David Graeber

21- Hacia la nada creadora- Renzo Novatore

22- Hijo de ladrón- Manuel Rojas

23- Homenaje a Cataluña- George Orwell

24- Jacob: Recuerdos de un rebelde- Bernard Thomas

25- La anarquía funciona- Peter Gerderloos

26- La anarquía y el método del anarquismo- Errico Malatesta

27- La conquista del pan- Piotr Kropotkin

28- La historia de Angry Brigade. Nos estamos acercando- Servando Rocha

29- La ideología anarquista- Ángel Capelleti

30- La insurrección que viene- Comité invisible

31- La revolución desconocida- Volin

32- La sociedad contra el estado- Pierre Clastres

33- La sociedad del espectáculo- Guy Debord

34- La tensión anarquista- Alfredo Bonnano

35- Los desposeídos- Ursula K. Le Guin

36- Los invisibles- Nanni Balestrini

37- Memoria de un revolucionario- Victor Serge

38- Nuestra necesidad de consuelo es insaciable- Stig Dagerman

39- Odio las mañanas- Jean Marc Rouillan

40- Pensamiento crítico como arma anarquista- Wolfi Landstreicher

41-Pequeña antología anarcofeminista- Varixs autorxs

42- Taz. Zona temporalmente autónoma- Hakim Bey

43- Textos escogidos- Lewis Mumford

44- Viviendo mi vida- Emma Goldman

Filosofia Antiautoritaria

[vitos-ordination-song]

Anti-civ thought arises from the dualism of civilized vs primitive pushed by dominator societies. On the one hand, I think it’s a valid response to reject civilization under that paradigm, though siding with the primitive only reinforces the duality. The above critique does a good job explaining the issues with primitivism while still maintaining an anti-civ critique. I personally think many features of civilization, as defined by pro- and anti-civ thinkers alike, are doomed to create catastrophe. There are major problems with mass society, industrialization, and modern agriculture. However, I’m not sure if the correct approach is to reject civilization. What about redefining civilization? Especially given how many people have positive associations with the word

[majestativa]

I should be clear: I possess a heart and a sword, and enjoy being as generous with the one as with the other.

— Renzo Novatore, The Collected Writings of Renzo Novatore, transl by Wolfi Landstreicher, (2012)

[all-things-are-nothing-to-me]

[sun-death]

When Stirner talked about property, he was talking about the worlds of experience, perception, imagination, and action that you and I take and create, devour, and destroy for ourselves.

Wolfi Landstreicher in Max Stirner, The Unique and Its Property (trans. Wolfi Landstreicher)

[forbidden-sorcery]

The rise of the civilization we live in with its institutions of domination is based on the division of labor, the process by which the activities necessary for living are transformed into specialized roles for the reproduction of society. Such specialization serves to undermine autonomy and reinforce authority because it takes certain tools — certain aspects of a complete individual — from the vast majority and places them in the hands of a few so-called experts. One of the most fundamental specializations is that which created the role of the intellectual, the specialist in the use of intelligence. But the intellectual is not so much defined by intelligence as by education. In this era of industrial/high technological capitalism, the ruling class has little use for the full development and exercise of intelligence. Rather it requires expertise, the separation of knowledge into narrow realms connected only by their submission to the logic of the ruling order — the logic of profit and power. Thus, the “intelligence” of the intellectual is a deformed, fragmented intelligence with almost no capability of making connections, understanding relationships or comprehending (let alone challenging) totalities.                 The specialization that creates the intellectual is in fact part of the process of stupefaction that the ruling order imposes on those who are ruled. For the intellectual, knowledge is not the qualitative capacity to understand, analyze and reason about one’s own experience or to make use of the strivings of others to achieve such an understanding. The knowledge of intellectuals is completely disconnected from wisdom, which is considered a quaint anachronism. Rather, it is the capacity for remembering unconnected facts, bits of information, that has come to be seen as “knowledge”. Only such a degradation of the conception of intelligence could allow people to talk of the possibility of “artificial intelligence” in relation to those information storage and retrieval units that we call computers. If we understand that intellectualism is the degradation of intelligence, then we can recognize that the struggle against intellectualism does not consist of the refusal of the capacities of the mind, but rather of the refusal of a deforming specialization. Historically, radical movements have given many examples of this struggle in practice.

Wolfi Landstreicher

[autonomoustweekazoid]

"When I say I am an anarchist, I simply mean that, to the extent that I have the power, I refuse to let anyone or anything dominate me. In other words, I refuse to accept the power of any authority, any institution, any existing or would-be ruler, any ruler, etc., over me. This is why I also refuse to choose between potential rulers and rules. Doing so would express a willingness to give up my power to create my life, a willingness to surrender this power to others, and I am not willing to do this. I also am not willing to even temporarily hand my power over to any authority or institution to act for me. This is why I won’t turn to cops or courts to deal with any problem or conflict in my life. To the extent of my power, I avoid dealing with these institutions altogether.

When I say I am an outlaw, I don’t mean that I am some great, heroic bandit (such a claim would make my friends laugh their asses off). I mean simply that, to the extent of my power, I live alegally, that is, without regard for the law. I don’t let the law determine my choices and my actions. Rather I use all my powers – my skills, my tools, my wits, my relationships – to create my life on my own terms without getting caught. This alegality reinforces my refusal to ever voluntarily deal with cops or courts.

I speak of alegality and not illegalism, not because I am opposed to illegalism, but because I want to be precise. Originally, the term “illegalism” had a specific meaning. An illegalist was an anarchist who chose to use illegal means as the way to make her living rather than begging or taking a job. So “illegalism” referred specifically to robbery, burglary, theft, counterfeiting, etc., [1] not to propaganda of the deed, attentat, and the like, nor to such things as the refusal of military service, taxes, etc. The original debates over illegalism were therefore not about whether anarchists should take illegal actions – it was assumed that all anarchists did – but about whether individual reappropriation was a legitimate tactic – and for an egoist this is not even a question; the only question is: “What can I get away with?” In any case, anarchists, and for that matter, all free-spirited, unsubmissive individuals, will inevitably break laws. When laws exist, my choice to live on my own terms will make me an outlaw, because I will ignore law except as an obstacle to avoid."

-Wolfi Landstreicher

Anarchist as Outlaw