Ant wrote

When anarchists are being jailed I'm busy organising for them to get out

Generally I'm going as hard as I can, but if a significant figure of resistance is detained, there will be stronger broad support to follow

we have to roll with the punches, have strong prisoner support, and where we can, overwhelm police stations until they release our people before they are sent to prison


Ant wrote

For who? Communists?

The handful of top people arrested among mass arrest are probably nothing to the vast majority of strikers

insofar as they are anything, the arrests of those people would just make strikers strike harder

that said, they are falling for communism weakness #73: hierarchical movements can always get their heads cut off


Ant wrote (edited )

I would rather shut down fascists than worry about all the alienating I'm doing

everything about me is alienating to the average person; this is why I live for revolt
it is impossible not to alienate people as a radical

if we rub the genitals of respectability politics we will turn into our own police

finally, if all you're doing is antifa stuff then maybe this applies, but most antifa are working on other projects, unmasked, building community.
you can do all the things


Ant wrote (edited )

A Thousand Plateaus wikipedia page and b-ok download list. The date refers to the most significant moment in time relevant to the plateau.

Other examples being:

10,000 B.C.: The Geology of Morals (Who Does the Earth Think It Is?)
Year Zero: Faciality
November 28, 1947: How Do You Make Yourself a Body Without Organs?
587 B.C.-A.D. 70: On Several Regimes of Signs
7000 B.C.: Apparatus of Capture


Ant wrote

We are compelled to say that there has always been a State, quite perfect, quite complete. The more discoveries archaeologists make, the more empires they uncover. The hypothesis of the Urstaat seems to be verified: "The State clearly dates back to the most remote ages of humanity." It is hard to imagine primitive societies that would not have been in contact with imperial States, at the periphery or in poorly controlled areas. But of greater importance is the inverse hypothesis: that the State itself has always been in a relation with an outside and is inconceivable independent of that relationship. The law of the State is not the law of All or Nothing (State societies or counter-State societies) but that of interior and exterior. The State is sovereignty. But sovereignty only reigns over what it is capable of internalizing, of appropriating locally. Not only is there no universal State, but the outside of States cannot be reduced to "foreign policy," that is, to a set of relations among States. The outside appears simultaneously in two directions: huge worldwide machines branched out over the entire ecumenon at a given moment, which enjoy a large measure of autonomy in relation to the States (for example, commercial organization of the "multi-national" type, or industrial complexes, or even religious formations like Christianity, Islam, certain prophetic or messianic movements, etc.); but also the local mechanisms of bands, margins, minorities, which continue to affirm the rights of segmentary societies in opposition to the organs of State power. The modern world can provide us today with particularly well developed images of these two directions: worldwide ecumenical machines, but also a neoprimitivism, a new tribal society as described by Marshall McLuhan. These directions are equally present in all social fields, in all periods. It even happens that they partially merge. For example, a commercial organization is also a band of pillage, or piracy, for part of its course and in many of its activities; or it is in bands that a religious formation begins to operate. What becomes clear is that bands, no less than worldwide organizations, imply a form irreducible to the State and that this form of exteriority necessarily presents itself as a diffuse and polymorphous war machine. It is a nomos very different from the "law." The State-form, as a form of interiority, has a tendency to reproduce itself, remaining identical to itself across its variations and easily recognizable within the limits of its poles, always seeking public recognition (there is no masked State). But the war machine's form of exteriority is such that it exists only in its own metamorphoses; it exists in an industrial innovation as well as in a technological invention, in a commercial circuit as well as in a religious creation, in all flows and currents that only secondarily allow themselves to be appropriated by the State. It is in terms not of independence, but of coexistence and competition in a perpetual field of interaction, that we must conceive of exteriority and interiority, war machines of metamorphosis and State apparatuses of identity, bands and kingdoms, megamachines and empires. The same field circumscribes its interiority in States, but describes its exteriority in what escapes States or stands against States.

1227: Treatise on Nomadology - The War Machine