Category Archives: ENGLISH

Veganism From A Nihilist and Anti-Civilization Perspective -Archegonos-

This text is aiming for the destabilization of the
term veganism through moral and social, even
political chains and illustrates that if it doesn’t
align with a totally hostile consciousness
towards the existent, then it doesn’t cease to be
another hoax or delusion.

That is to say if the persons using this tool have
made that another morality or don’t take some
risks with acts of attack (this can take many
forms not only physical) or chaotic disruption
then it remains mud inside the swamp where it
came from. -Archegonos

What is veganism? Another morality? Another alternative of society? Another
swampy lake inside the infinite sea of the abomination of the existent? Most of
its aspects are moralistic and anthropocentric. From this part not even the
anarchists can escape. Veganism as a passive form of “struggle” neglects to
consider many things from my point of view. Now someone could tell me it is
exactly the same since you are a vegan. But no. My start is completely different.
Instead of a form of struggle I would specify that as a form of abstinence from
one of the wheels of civilization and capitalism with the admittance of its
problematics in the present reality. Because as a struggle, from whom and
towards whom would that be? A struggle of the civilized human towards yet
another subject of exploitation could be nothing more than as sterile as many
others. A victimization. On the other hand as an individualist choice of
conscious abstinence and negation of the part of the existent that sees our
comrades as raw material it becomes a dynamic choice. There is no “good” or
“evil” for me. Inside the system of capitalism I deny the decadence which
emanates from prisons and the tyranny of the life of the non-human animals. In
another non-systematized world I would not deny, if the circumstances of
survival demanded that, to use anything from whichever living organism. If I
needed that and I was stronger I would prevail. With respect for the lives of my
non-enemies. So a form of abstinence and anti-necrosis of my ego from the
imprisonment, commercialization and trivialization of non–human life from the
endless and infinite notion of civilization. Not as “embargo” to the industry of
meat which would have no meaning for me because afterwards you will find
yourself nonetheless entangled in the wheels of another industry. These have no
meaning for me anyways since the economics are a part of this system and have
nothing to offer me. I want to destroy economy not to use it politically. Not as a
choice of “good” or “bad” since I do not acknowledge any form of moral
normality that comes from social or cultural structures, nor do I care about
morality at all. So it is just a tool one can use given the current circumstances
and nothing more. It is the closest approach for my individuality that has
negated anthropocentrism.

Anyway you cannot be 100% vegan or keep an attitude towards the earth that
you might have wanted through a system that everything is assimilable and we
have seen that many times. Being an anarchist you realize quickly that
everything inside the system of the state and civilization is your enemy. You
find yourself in a constant war. All of the basic need products inside the system
will either be made out of non-human animals that have died for the needs of
consumerism and the various companies which enslave our lives, or will be
toxic or non-degradable by the earthly environment, or will be the products of
the vegan or environmentalist companies which there is being played another
game of profit and consumerism approaching the moral or lifestyle consumers
and creating other societies, assimilable, and of course controllable by the
system. Even if you choose tactics, let’s say as an example to expropriate shoes,
you could avoid to contribute to the economic part of the system of consumerism but you will never be certain of whether or not you have avoided
the fact that the shoes you stole could most likely have on them materials that
are toxic or non-degradable (and would have been made in a way that pollutes
the earthly environment), or even to have glue on them that uses extracted
products from prisoner non-human animals. The systems of exploitation and
destruction of the civilized man towards everything we love is endless. So as a
nihilist and with conscience for total liberation anarchist individual, I don’t see
veganism and my awareness about the earth through any moral chains which
would be easily assimilable by the system (the system includes laws, institutions,
morals, state, society, civilization etc.) and I consider it ridiculous even for
myself to play the game of politics, of looking to find the vegan products or
those friendly to the environment inside the system of ultimate exploitation and
trivialization of anything free and alive that exists. Therefore I am a vegan out of
personal conscience, given the current circumstances, without becoming a monk,
trying in any way and as much as I can to abstain from the dominant
anthropocentric decadence of life in this world. The anti-civilization conscience
is just another part of the esoteric of the individuality that acknowledges no other entity above the individual and his/her/their desires, analyzing the earth as a chaotic integral part of existence and reappraises his/her/their relation to it and all the other individualities.

Only through spontaneity, the negation of what we have been taught including
all values and ideals coming from society, oneself’s uniqueness and critical
thinking, moments of attack and self-fulfillment and I could also say the coming
closer to the earthly environment, I could see a meaning of existence (personal
meaning, not as an objective truth) of my individuality.

Veganism is clearly only a tool against some systems. For the other forms of
liberation of each individuality each one of us can invent his/her/their own ways.
There is no singular effective way/means. We set targets, we are patient, we use
every material and means against the enemy and with whatever power we have
been left with and whenever we can we attack like the eagle without any moral
barriers nor respect for their lives. Not for a “greater purpose”, but for the time
that has been stolen from us. Away from moralistic claims like “meat is murder”
I feel the need to attack everything that attacks my aesthetic perception and
doesn’t leave me to get pleasure from my surroundings. I don’t have the need to
criticize the comrade who does not follow the methods of veganism for
his/her/their own reasons, but has developed a deep analysis against the existent, (although meat eating and the use of non-human animals is the most dominant form of living on the planet), insomuch as this comrade will have reached a state of consciousness through critical thinking which will not leave him/her/their to fall into complacency with his/her/their choices or consider one way of living inferior or superior, normal or abnormal. I will criticize though for sure all those who do not question the mass habits of living as well as all the anarchists whose criticism of veganism originates only from the idol of the anthropocentric world.

Veganism From A Nihilist and Anti-Civ Perspective pdf

(Source: warzonedistro.noblogs.org)

 

Athens, Greece: Green Nemesis Act 3

“On October 28, we made a double hit in the area of ​​Zografou, burning a truck / refrigerator for meat transportation, with an incendiary mechanism. We also attacked a hunter’s car by breaking and burning gasoline in its interior. We also take responsibility for the Green Nemesis Act 3.
We indiscriminately attack what contributes to the incarceration, abuse and misery of animals. Whether this is a cosmetic showcase or a butcher, etc.

ANTHROPOCENTRISM

People from the very old age used the animals for their benefit. With the development of technology and its means, the exploitation of animals grew, while the value of life was undermined. Anthropocentrism is the one that leads millions of animals to death in order to become food, and not only. Workshops full of experimental animals. Also people still use animals for their own fun.

The attitude of the human species has made him think he is more important than nature and any other animal, constantly looking at how he can profit from the destruction, plundering, domestication and death of animals and land. In this value system, animals, at best, are objects of use and pleasure in the sense that they have complete control as if they were private property. That’s why we are not surprised when citizens, the media and society in general become outraged at the sight of a broken butcher shop or a burned car that belongs to a hunter while applauding themselves at festivals and celebrations where animals are systematically tortured, humilliated and killed for fun or very simple for ‘traditions’. With the same logic, they all do not care that the food that fills the supermarket refrigerators and shelves comes from an endless martyrdom of trapped animals in farms and factories, animals that are being fed with antibiotics and other drugs growing up in wretched conditions to get the desired weight and size in a minimum amount of time. We all see pets being sold in stores simply to meet the needs of some people to feel that they belong to them, or to please the impulsive desire by bringing them as babies as they fill the void of nonexistence and loneliness their. We also do not see any of these people going out of hand when others are poisoning, banging, stabbing, killing and torturing stray dogs and cats. For this, and for many other reasons, we still choose to attack those responsible and give them back a little taste, not only by burning property and structures, or by sabotaging consumer goods and commercial flow, but also, why not, by attack them too.

VEGANISM AND ANARCHY

Veganism itself is reformism and is not about either releasing animals or harming any industry. Antispecism, in our opinion, is part of the wider anarchy and anti-fascism that in the country where we live and act is not very understandable. Everyone who respects life and freedom knows very well what needs to be done and that’s why we are not here to point the finger to anyone. It’s a personal choice and nothing more. Veganism has now evolved through modern industry into a lifestyle culture that supposedly flushes the conscience, highly pacifist and only legitimate the economical damage. Millions of animals remain in the cages waiting for death, at best, in industries and farms that use Nazi tactics like in Auschwitz. All of this is simply a theory and when a theory can not go into practice it is nothing more than a ‘philosophy’. With Green Nemesis, we targeted products that have been produced with animals or owned by companies that exploit animals for the production of others, yet another criterion is that they are a basic necessity for the Christmas table. Through this action we do not have the illusion that we will close the companies or stop the animal suffering but we wanted to make a small financial loss to the giant companies.

THE STRUGGLE FOR TOTAL LIBERATION IS NOT CLASSIST

The encroachment and exploitation of animals is not only supported by industry and capitalism but also by ordinary people of every class – poor, workers, middle and rich –
That’s why we do not discriminate between big companies or small neighborhood shops as they are all part of the same system. With the same rage and will we will break a little butcher’s shop, and with the same anger and will we will burn the premises of a large company or put a bullet on the heads of those responsible for these ‘jobs’.
We support any form of attack with every consistency against those who torture and profit at the expense of animals in every way, and we are not only able to do material damage. We are also not only able to attack workplaces, shops, or means used to farm animals, but we support every form of attack on their homes and on any private property.

-We have been tired of ‘symbolic’ actions that are aimed at harming none or with sabotage without impact, or actions made to clean the consciousness and wearing the medal, as long as the culprits live a peaceful life without fear.

-We have been tired of activism and how much with the activist mindset that wants to be friendly to everyone without emotionally harming anyone, convincing everyone that he is just and saves animals and earth without anyone dirty his hands and risk his safety.

-We are tired now with the pacifist mindset and those who are freaked out with what we say and with what we do because we are promoting attacks on people by all means. Having a vegan lifestyle and propagating it will do something usefull? We know and we are sure that the exploitation of animals and the destruction of the environment will not stop, but at least we will return them a little from the martyrdom they cause. The only thing we are sure of is that we will not remain silent.

GREEN AND BLACK ARSONISTS”

(Source: directaction.info)

Worldwide: Call for a Black December!

 

(Received 1/12/17)

With the anarchist Sebastián Oversluij in our memory, four years since his death in combat in Chile during an attempted bank expropriation in December 2013.

With swollen hearts, remembering the anarchist comrade Alexandros Grigoropoulos, seven years since he was murdered in Exarcheia, Greece by police bullets in the year 2008.

For a Black December!

While democratic and civilized totalitarianism advances, expanding its control and surveillance mechanisms, devastating territories, attacking liberated spaces and hunting down insurgents throughout the world, imposing punishments and long sentences of imprisonment against the enemies of domination.

While in Italy our comrades are launching blasphemous attacks against the judges and reaffirming their anarchist convictions during the trial by the repressive operation Scripta Manent.

While thousands of prisoners in struggle are mobilizing in Greece in response to the attempts of the power to asphyxiate prisoners with a new penitentiary code.

While in Chile the power tries to strike its blow of revenge demanding long sentences in the trial against the anarchists Juan Flores, Nataly Casanova and Enrique Durán.

While in Argentina where you can still feel the rage and pain from the murder of comrade Santiago Maldonado, and then the police murdered the Mapuche warrior Rafael Nahuel while the government militarizes its territories in preparation for the next G20 summit.

While in Brazil, police intelligence tries to halt the anarchist struggle via Operation Erebo, accusing comrades, anarchist spaces and libraries of being behind the beautiful incendiary flashes that in recent years have spread in an intentional way against political party headquarters, police barracks and various power structures.

While all this is happening, in various parts of the globe anarchic minds explore practical and offensive responses to the constant aggression that represents the very existence of power and authority.

From the dignity of the prisoners struggling in the prisons of Bulgaria, to the burning cars in France and the call to action in the Czech Republic. From Belarus to Australia, from Mexico to Belgium and Germany. From Bolivia to the United Kingdom, Finland, Russia, Indonesia, Spain and the whole world, the yearnings for freedom are expressed, shouted, conspired and acted upon without bosses or hierarchies, opening the way to anarchy here and now.

That’s why December continues to be an invitation for insurgent communication via the wild heat of the offensive action against power.

For all our imprisoned and persecuted comrades. For all those that rise up and take action against domination by attacking their structures and their representatives.

May solidarity with our comrades become action. May the memory of Sebastián Oversluij and Alexandros Grigoropoulos ignite barricades and feed fires and explosions against power and their defenders. Let the enemy feel the siege of revolt in every neighbourhood, in every cell and on every corner.

For a Black December, long live anarchy!

Greece: ‘Insurrection Cannot Be Negotiated’ by Imprisoned Conspiracy of Cells of Fire FAI-IRF Member Panagiotis Argyrou

(Received 12/11/17)

Insurrection Cannot Be Negotiated

Time is the illness of reality. In prison, time seems to poison the atmosphere. The air thickens as though it is flooded with lead filings and each and every day our lungs are infested with this oxygen so toxic that it weighs on us again and again, more so with each passing day.

You feel so burdened that at some point you begin to think that every step you take, removes a day from your life; each step and a day less, each step and a day less…

During these almost 6 years and a half of my imprisonment, I always felt like I was killing so many days while moving endlessly back and forth in courtrooms. I have seen the despicable ritual of trials taking place in the name of Democracy too many times repeatedly and every single time I walked away with packs of decades of sentences on my back.

However, it is not only the harsh sentences imposed on me by all this bureaucratic barbarity which has been grinding lives in the millstone of justice that bothers me the most, but also the arrogant and self-righteous style of the judges that execute our freedom while maintaining the illusion of representing something special.

We now, therefore, are in the process of a new round of trials, where the judicial decisions of the proceedings at first instance are being reviewed on whether they were correct or not. Personally, I didn’t attend this process to beg for mitigating or commutation. I did it to confront the propaganda of authority, a propaganda that is trying to legitimize morally and politically our convictions. For sovereignty, it is quite important and wise not only to eliminate its enemies by holding them hostage for years but also to deconstruct their personalities so that their motives and their actions appear selfish, dark, dirty and anything other than actions that aim at the very core of sovereignty: power.

For Democracy, we are just some common law criminals. Although they call us terrorists, vote for special laws for our prosecution, create special troops in order to pursue us, although we are tried in special courts by special judges selected specifically for these occasions, although they keep us, occasionally, captives in special solitary confinement or make sure to impose on us every possible or improbable scenario of exemption to several acquired rights of the prisoners, they above all consider us common law criminals. At this point we are seeing the following exceptionally uncommon. Even though our actions theoretically fall under the common criminal offence, the entire political system feels the need to condemn it politically on a continuous basis with expressions of outrage. The same goes for a whole mob of journalists, academics of all kinds, figures of the left-progressive artistic stage and generally various high profile and acknowledged personalities of society.

All of them tend to affirm repeatedly how very detestable the culture of violence is and how “Democracy has no deadlocks”. There has never been such a fuss, of course, about any other common law offences and we will surely not see any surprises in the future.

Still, at these judicial proceedings, prosecutors often feel the need to add some political positions to their, usually, rambling discourses, apart from all the legal statements.

Frequently, in courtrooms of that kind we have heard prosecutors rushing to comment politically on what terrorism means, what political crime means and for which reasons, in Democracy, protesting must have limits.

More royal than the king, prosecutors present themselves with the Royal Purple clothing of Democracy preaching its moral, political and cultural superiority, only to conclude finally in the classical ancient well known verdict that there is no greater evil than anarchy.

They may not repeat, of course, the words that Sophocles put in Creon’s mouth in his famous work “Antigone”, but the meaning always remains the same. Prosecutors with their judgements, representing authority’s universe of values, do not content themselves with the adoption of the usual convictions but also seek to crush the practical opposition to Democracy’s authority and the violent contest of its laws and institutions. So these special courts officially refuse to admit that in reality we are prisoners of war, while at the same time are anxiously striving to defend Democracy’s “highest” values, as the latest bulwarks of system’s moral legality. And that, if anything, could only constitute even an indirect admission that these trials are in reality trials of values.

In the real world, the material world, perceivable through our senses, the ideas that are lacking of related actions are hollow, empty, deprived of substance and meaning. If today I am a hostage of authority tried again and again, either at first or second instance, it is because I have let the idea of anarchy find its way inside me and have chosen to live fighting in various ways against authority.

In love with the value of absolute freedom, believing strongly deep down that any kind of power – even if presented under different guises each time – is nothing but a noose around the neck of people that tightens and strangles their freedom, I have hated laws, rules and the morality of your world.

I disdained every authority, loathed any sense of discipline and loved the idea of rebellion as a continuous practical opposition to power. Being charmed by the beauty of absolute freedom as a value was not just a caprice of my adolescence, neither a juvenile paroxysm created by some easy adrenaline-based excitement and it certainly wasn’t a result of some random passage along the corridors of a library of anarchist writers.

At a time when social protest and any social struggles were considered at best old-fashioned, dated, a remnant of an old graphic era that had to be placed in an honorary mausoleum or an enhancement field for unionism advocates of the rights (both of workers and students) who brought any political clientele and a despicable cheap politicking together, the only social dynamic that stood up in combative terms was the world of anarchy and the wider anti-authoritarianism. I made the decision to become part of this dynamic, however the social conditions of this era have greatly shaped my general worldview as well.

In the mid-2000s, when I began to take part in the various events of the anarchist movement, the socially shaped reality radiated an absolute gloom. The political hegemony of the system had actually built two strong pillars on society:

I) On the one hand, the systematic corruption and bribery of the lowest social strata, applied as a central policy by the Social Democratic administration of power from 1980 onward, created a whole chaotic universe of “class-based inconsistent views”, which brought a radical restructuring of the social classes of that time.

That volatile social mobility developed, out of the blue, new categories of upstarts while the formerly detestable (even for the former political left) class of the petit bourgeois rose to inconceivable dimensions, as within fifteen years the civil servants, small and medium sized rentiers, property and agricultural land owners, entrepreneurs (the so-called “small bosses”) and self-employed increased by thousands.

The shortage of cheap labor (i.e. slaves that have nothing to lose but their chains) created by this informal social democratic social reform was later covered by the open border policy which has been conducted from 1990 onwards with huge migratory flows overwhelming the entire Greek territory. The holes that appeared in the productive sector were covered by the willing and cheap labour of thousands of immigrants, who built with their sweat and sometimes with their blood, under the most terrible exploitative conditions (mainly undeclared work), the small miracle of the Greek society, while at the same time the vast majority of society enjoyed blithely the days of abundance, frequently sharpening its racist instincts.

This strategy of the Greek social democracy was apparently aiming at the ceasing of the social rage that was breaking out till 1980 and the regular maintaining of the social contract without any radical agitations. Although these social democratic strategies were not new – on the contrary they have been extensively developed in the past, even by prominent figures of the communist pantheon such as Marx and Lenin (who talked about the capability of social democracy to corrupt broad parts of the working class, creating a “labour aristocracy” with indistinct borders in relation to the working class itself, which constitutes the social pillar of the bourgeoisie or the social basis of opportunism) – there was no substantial political bulwark against this advance of social corruption, since only some revolutionary urban guerrilla organizations stood against all this, and so did anarchy along with some parts of the younger generation who formed a lighthouse of insurrection and resistance to all this decay.

And besides, that is the reason why they received a relentless state repression.

Of course even though the Greek state was, from the very beginning of its establishment, nothing but a pathetic country of dependence tied with the noose of external indebtedness around its neck to the geopolitical interests of other powers or, even so, a state lacking of any advanced industrial development with no exploitation in other third countries, still the Greek social democracy managed to accomplish in absolute terms the formation of one of the most disgusting and cruel “labour aristocracies” that perhaps has ever existed.

On the one hand, they made use of the European subsidies and financial allocations and also of the unaccountability led by the financial sector while stepping on the backs and the bodies of “slaves-immigrants” on the other hand, the Greek “social opportunism basis” was expanded so much that the differences between class interests were brought into line.

It was under these circumstances that the common identity of the “modern Greek” was born in the social field.

The values of corruption, stinginess and absolute social cannibalism reigned, as wherever you looked around you could see the confirmation of the existential proverb of Kazantzakis: “man is beast (….) If you harm him, he respects you and trembles in fear of you. If you treat him nice, he will rip your eyes out.”

II) On the other hand, we now have the brutal imposition of the predominant ideology used as a cultural nutrition. The premiere of the private television channels began to write a whole new article in the history of the political life of this country, as various business groups behind every channel stood shoulder to shoulder with one group of authority or another each time. That of course was one part. The other part was that, at the same time, an unprecedented cultural brain washing slowly began to establish the dictatorship of mass culture. The western civilization and life style were extremely promoted as a one-way street, while simultaneously an incredible oversupply of multinational firms’ products filled the storefronts and shelves of abundance with a bunch of merchandise, both basic necessities and goods entirely constructed on a consumer cultural basis that soon became an ideology (I consume therefore I exist).

The effect of advertising on the common emotive and subconscious did not just bring an artificially increased money circulation, but it also reinforced decisively the imposing of aesthetic standards, stereotypical societal roles as well as a general perception of lifestyle, way of thinking and entertainment. And that was also reflected in the urban construction. Coffee bars, fast foods, shopping centres like Village, Mall etc. growing like mushrooms along with the unrestrained industry of night-time entertainment caused the urban transformation of many areas, which became overnight trading zones or zones of alternative, folk, upscale or trendy type of entertainment.

Of course, the modernization of public and semi-public transport during this whole process of urban regeneration was not innocent either.

Furthermore, the interactive effect of spectacle on the collective imaginary began to deform further and further the social majority’s conscience, through a disgusting civilization that produced lifestyle, a glamorous star system and various reality and talent shows.

So this monstrous way of thinking, that distorted every real value (solidarity, mutual assistance, etc.), came into being, while people’s perception regarding the form of social relations was dramatically altered.

Therefore, every relationship that could involve pure selflessness (such as friendship, love, companionship) was distorted, and as a result the most widespread perception of all kinds of relationships became that if they are not purely instrumental, they are no good.

This way of understanding things as well as life itself and people’s relationships became dominant in such an absolute way that even the appearance of a deviation from this norm (conscious or subconscious) collided on a powerful social racism and a multitude of social prejudices, expressed sometimes in the form of a collective devaluation, disdain, mockery, etc. others in the form of an open hostility, hatred and cannibalism of every personality that differs.

So, aware of the social gloom of my time, a gloom that shaped a widespread, collective identity of cannibalism, a collective cannibalistic “we”, hostile towards anything different, anything that doubts, questions, anything that revolts and attacks the existing, I realized that simply the choice of wanting to be an anarchist was nothing less but an antisocial choice as it rejects the dominant trend.

Therefore, I stood against a society, which I understood not as an undivided sum of people, like many that attack scarecrows of our positions would think, but as a breeding machine of all the prevailing ideologies, views, relationships, values. Against a society-laundry of democracy’s ruling tyranny, of its laws and institutions, against this relentless, collective “We” that crushes and butchers every diversity, in every possible way, I chose to defend an “I”, an insurgent “I”, an anarchist “I”, an “I” willing to stand up for values, even if this alone would be enough to turn everyone against it. An I that appreciates more the value of a beautiful forest than an endless concrete jungle where human ants are moving continuously living to work, working to consume, consuming to exist and existing to work. I know that when I refer to the twosome “we-I”, I surprise many and irritate their argumentativeness. Let them bear in mind that Fascism as well as Nazism, on their path towards dominion, attracted the collective We. On the other hand, the anarchist radical federalism has never regarded that We is above the I, but that there is an equal harmonious co-existence between them.

So, in my own mind very soon I reached the view that defending and fighting for a value, for an ideal, for a dream or just for whatever it is that you consider ethical and fair, cannot be a subject of negotiations that depends on how many you have on your side or how attractive this way of life is to the majority of society.

Defending the things that you consider highest of value may as well be a personal choice which doesn’t lose its worth at all, on the contrary it makes it so much more beautiful, even though harder.

You don’t need the social content or the popular support to openly stand up for the position that “the world is turning”, since the moral superiority of such an attitude to life is rated on moral terms and not on sloppy ones. From this point of view, defending freely that “the World is turning”, even when the entire society wants to see you burn at the stake, what else can it be than a choice against society, therefore antisocial?

So, what was of value to me, what I thought was worthwhile to defend and fight for was exactly the value of anarchy, the value of total freedom. I, too, have spent innumerable moments daydreaming about a free world, where completely free people conclude among themselves entirely free relationships, but when I woke up from this daydreaming and faced the social reality, I would leach into a cynical political realism about how nothing of all this is achievable without the entire destruction of society, the womb of all these conditions forming the dire straits that crush our existence.

Considering that I now live in a hostile environment where everyone around me is willing to turn themselves against people like me just because we are different, I have adopted this cynical political realism also as a view of things, and this very realism is what I, personally, call nihilism.

So, as an anarchist I adopted logics and methods of personal and collective insurrection by choosing to establish a relationship of rupture with the existing and its political structure and also with the society that reproduces it, since its legalization in society’s conscience is more than given.

I understood and experienced my affiliation and involvement to the Conspiracy of Cells of Fire as my embarkation to a pirate ship that had no intention of ending up in a secure and safe port, but planned to cross the unexplored and uncharted waters of wild freedom and anarchist attack by plundering the modern colonization of our lives, which I consider a beautiful and moving experience that I’ll never regret.

The Conspiracy of Cells of Fire, at least in the way I experienced it, offered me the possibility to turn the desires for denial, attack and destruction into collective action, although at the same time it was something much more.

More important that the dozens of attacks on targets of the sovereignty and the system (which I will avoid mentioning once again) was the fact that I experienced the opportunity of coming together with other companionships in order to clash head-on with the Dictatorship of the mass culture and dominant ideology that had taken roots deep inside society like a cancer with multiple metastases.

Avoiding the traps of a lame populism which was incapable of calling a spade a spade because of the need to appeal on society and on ears already hostile and prejudiced towards us, we made all together the decision to proceed with a critical outline of society, of the dynamics that have unfolded and the social parts that have been swirling on the inside.

This critical position had no intention to propose a general and blind holocaust but a skeptical and disputable approach regarding various social behaviors that after all have been described by prominent communist personalities, famous existentialist philosophers, anarchist individualists and nihilists of other times, neo-Marxists of different schools, situationist theorists as well as a large number of politically minded writers and poets of the social ethography trend.

I may have regretted a lot of things in my life but the choice to serve a strategy is not and will never be one of those things.

Now, as far as my presence in the notorious house at Chalandri is concerned, the one thing I can say for sure is that it does not fall within the rest of the broader, friendly and family relations that other people happened to have, resulting in them being charged with entirely arbitrary accusations.

In that respect, I can do no other than take full responsibility concerning the presence of the explosive device inside that house, since it was something completely known to me.

I am really sorry that such an operational mistake of an explosive device being kept even for a few hours in a house completely legal where dozens of irrelevant people come and go, in which I obviously was involved personally, caused the set up of an entire industry of prosecutions of people that had nothing to do with the CCF.  However, the moral burden of this construction of dozens of indictments will lie forever on the anti-terrorist unit and also on the political authority and the constitutions of justice that made sure that the Machiavellianism and the collateral prosecutions rationality that we witnessed all those years since 2008 were covered up.

Now you, as part of this abscess, from which side will you judge my own attitude to life? In what way can the fact that I chose to arm my desires and adopt the insurrectional violence against all forms of tyranny be morally judged by personalities like you, acting in the name of the world of authority?  However, the use of brutal force provided by your position is not enough for you, you are not settled with adjusting the time of my stay in the cells of your democracy but you want to wash out morally and politically the gravestone that you try to put on my freedom, you want all this to happen in the name of some supposed higher values and moral advantages. But there are none, not even as a sample. It would be sufficient for any person that hasn’t sold out entirely their dignity to watch this procedure in order to detest immediately you and your supposed higher ideals. It would be sufficient for such a person to embrace the idea of burning to the core or even blowing a courtroom apart, even though it was something inconceivable before, only by watching this procedure, that visibly washes out and covers up shocking contradictions of the chosen prosecution authorities.

This conflict in not only between us and this courtroom, as it can’t be isolated from the overall human history. In this conflict the reconstruction of the ancient conflict between Power and Insurrection, between Discipline and Disobedience is inherent. It is true that I have chosen the way of violence and that I committed violent acts. I have clothed my disobedience and my insurrection in fire and gunpowder and I have directed it to everything that Power symbolizes and serves.

When they say “violence is the same no matter where it comes from” I spit disgusted.

Because the arrogance of Power that seeks the monopolization of violence is hidden in that phrase.

Because how can someone compare the violence of insurrection, no matter how cruel and merciless it may be, to the violence of authority? How can those two be put under common denominator, how do they dare to equate those two forms of violence? How can the violence of the insurgent slaves of Rome be equal with the violence of the Roman Empire? How can the violence of the insurgent slave against the lash of the slave trader be the equal? How can the violence of the tyrannicide be compared to the violence of the tyrant? How can all the courts of the world, burnt down, be compared to human freedom rotting, buried somewhere in a concrete grave?

Therefore you have no moral advantage, no higher value on which you can wash your hands of the decapitations of freedom that you are signing for. I, on the other hand, have the moral vindication that rose against authority on my side. And this is quite enough. And it is rather beautiful in itself, so that I don’t regret the consequences of such a choice. And yes it is true that the consequences are severe. The deprivation of freedom, the disablement of the senses, the loss of all those you took for granted and that you appreciate only when they disappear are a burden, which weighs more and more while time in jail passes. So much that with each step you feel like killing a day of your life…

Still, the beauty of choosing to fight back against authority weighs more. And that’s the reason why I don’t regret this choice, for I was never willing to bargain over it.

I never ever calculated my values in accordance with realism or the attainable. The value of anarchy, the value of total freedom is one of the most beautiful things to fight for.

And every time I asked myself if I would make the same choice against all odds, the answer would always be “Yes”. I would make the same choice, even if it would be like a punch in the knife from the very beginning. I would make it, even if I was the only living person in the world that believed in it, even if everything seemed to be in vain and aimless, even if I knew that it would all be buried in the dark and that no one would ever find out that such a desperate fight existed, even then I would make the same choice. Because, quite simply, the value of insurrection cannot be negotiated.

Panagiotis Argyrou, member of the Conspiracy of Cells of Fire – FAI/IRF

Translated by Nihil Admirari

Italy: Updates on operation “Scripta Manent” (16/11/2017)

(Received 13/11/17)

The trial will begin on November 16th in high security court in Turin prison.

The anarchist comrades Alfredo Cospito, Anna Beniamino, Danilo Cremonese, Nicola Gai will not be allowed to attend the trial in the courtroom, they will be subjected to a video-conference inside the High Surveillance 2 prison sections, where they are held.

The anarchist comrades Marco Bisesti, Valentina Speziale, Alessandro Mercogliano will be allowed to attend the trial in the courtroom, but they refuse to take part in the trial in solidarity with comrades subjected to video-conference.

CNA

(Via  autistici.org)

[Italy] Call for International Solidarity on 16 November — Scripta Manent Trial

(Received 10/12/17)

On November 16th, at 10 am, in front of the high security court in Turin, will be held the first hearing of the trial Scripta Manent, and it will be a long-running case, in which 22 anarchist comrades are charged, and seven of them are still in prison.

The repressive State apparatus accuses a part of the anarchist movement of attacking it with the practices of: destructive direct action against its structures and its men, realization and distribution of anarchist publications, and support for revolutionary prisoners.

The theorem of prosecutor Sparagna is that the positions of accused comrades are isolated and distant from the anarchist context.

It is a blatant attempt to factionalise and confine the anarchism to certain fenced enclosures, legal and interpretative.

We demolish the attempt to isolate these comrades and we affirm that the practices and positions they are accused of, constitute a patrimony of all anarchists and revolutionaries, and we reaffirm our closeness and our solidarity with the defendants.

We make a call to take part in the gathering on Thursday, November 16th, at 10 am, in front of the high security court of “le Vallette” Turin prison, and we relaunch the call for international solidarity with all anarchist, rebel and revolutionary prisoners; in any place and in accordance with the modalities that each person considers more appropriate.

(Via : Croce Nera Anarchica autistici.org)

International call for antispeciesm actions

FROM 30 OCTOBER TO 5 NOVEMBER ANTISPECIESTS ACTIONS

Sharpen your ideas against animal exploitation

Mobilizations/Boycotts/Broacasts/Debats/Escraches

SOLIDARITY BETWEEN SPECIES IS NOT ONLY A WRITTEN WORD

Turin [Italy]: Inquiry “Scripta Manent” – All committed for trial! (17/07/2017)

(Received 18/7/17)
Yesterday, 17 July 2017, at the courthouse of Turin was held the last day of preliminary hearing concerning the inquiry “Scripta Manent”. The decision of judge for preliminary investigation came as no surprise: all suspected were committed for trial.
The trial, for all comrades accused of being part of Informal Anarchist Federation [F.A.I.] — International Revolutionary Front [F.R.I.], will start on November 16th. For all, except for Giuseppe Lo Turco who asked for the abbreviated trial procedure.
An inquiry, the “Scripta Manent”, which inevitably recalls the “Marini” (1995) one. Only one cauldron of different inquiries, as “Ardire” (Perugia), “Shadow” (Perugia), “Moto” (L’Aquila), “Evoluzione” (Naples).
Updates will follow…

Somma Gioacchino — RadioAzione

(Via : anarhija.info)

Italy: Update on Op. “Scripta Manent”, and few comments (03/07/2017)

(Received 4/7/17)

The preliminary hearing for the “Scripta Manent” investigation will be held on 11 and 17/18/19/20 of July. I would like to point out that from 3. June five other comrades of Croce Nera Anarchica, myself, the undersigned of RadioAzione, and the comrade who runs RadioAzione [Croatia] (at the hearing of June 26th it has been decided that she will be tried separately, but still with the same charges), have been added to the comrades already arrested and under investigation.

Looking into the documents relating to the investigation, we have learned that the Public Prosecutor’s Office of Naples had opened in 2012 an investigation against me, against an old comrade accused also in the Marini inquiry, and other comrades from Lazio [Italian region] on the subject of Informal Anarchist Federation.

For five years we have been subjected to a total control, which has resulted in including other comrades in the investigation, including the Croatian comrade of RadioAzione. Key-logger installed on computer, wiretapping, tailing even for 600 kilometers… Kind of “if I forgot where I put something, I can ask Agent Elena (the name they gave to the key-logger)”.

After five years of fictive control, on 10. January the Public Prosecutor’s Office of Naples demanded an arrest for me, the comrade of RadioAzione[Croatia] and two other Greek comrades (one of which is already imprisoned for C.C.F.).

From that moment on, everything has been taken over by the Public Prosecutor’s Office of Turin and the prosecutor Sparagna [in charge of Scripta Manent], since the Office of Naples did not have jurisdiction over the crimes we are charged for.

What are we accused of?

Of providing counter-information through web-sites and magazines, translation of claims of responsibility from across the world, of support, sustain, solidarity and complicity with the anarchist comrades Alfredo [Cospito] and Nicola [Gai], raising money for imprisoned comrades. Of having created an Italian-Croatian-Greek cell of F.A.I.

In some parts of the documents, the prosecutor on duty tries to foment the rifts which exist between some of us and the rest of the anarchist movement, and furthermore he invents out of thin air, through wiretapping transcribed in his own way, a disagreement between me and the comrades of CNA [Croce Nera Anarchica], while there has been a full cooperation since the beginning, and I believe that it is the only anarchist journal in Italy worthy of reading, so much so that I am accused of organizing the presentation of this project in Naples. I am saying this just to stop immediately some sharp tongues.

If these are the charges, then:
I claim to have published on the web-site RadioAzione everything in affinity with me. I claim to have given and continue to give Solidarity and Complicity to Alfredo, Nicola and all other comrades-brothers and sisters arrested in September.
I claim to have raised money for the arrested comrades.
I claim to have organized the presentation of Croce Nera Anarchica in Naples, hoping to organize others in the future.
I claim to be anarchist, individualist and for the insurrection!

(Agent Elena, did you copy and photograph everything right? Then, report all to your bosses!)

Somma Gioacchino, July 2017

(Via : anarhija.info)

Athens: Banner for “Scripta Manent” case.

As a minimal sign of complicity and solidarity, we displayed a banner at the Polytechnic on Patision the night of June 19th.

Comrades in Italy, and specifically the 7 comrades of Croce Nera Anarchica, Radioazione and Anarhija.info, with the new operation which started at 2/6/17, are accused of articles 270bis (subversive association with purposes of terrorism) in conjunction with the anarchist comrades under investigation in the first part of the OP. Scripta Manent for the same things, and 414 of penal code (criminal solicitation, always with purposes of terrorism). This is the continuation of the first operation “Scripta Manent” where bastard Roberto Maria Sparagna organized, in order to suppress the comrades who spread the words and keep the flame of rebellion alive.

Be strong!

We stand on their side and give them the boost, with all means , to continue.

For a dangerous June!

Traces of Fire

**The banner**

With FAI-IRF we are together

direct execution to every reformer

Power  to the persecuted

of operation Scripta Manent