Montréal Contre-information
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Montréal Contre-information

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Nighttime Action at Royal West High School Claim of Responsibility

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Nov 222025
 

Anonymous submission to MTL Counter-info

Tuesday night, two anarchists visited Royal West High School. One person graffitied “Suspension?? Fight BACK” while another smashed the entrance windows with a hammer.

Royal West suspended one of their indigenous students who is Kanien’kehà:ka from Kahnawà:ke for posting “fuck Israel holy shit” on their personal Instagram.

We were disgusted that the school wants to create a social atmosphere of fear where people cannot develop ideas, speak them and contribute to the fight against governments and colonialism. We insisted on showing that we are not animals who can be whipped to always shut up, do our work and obey.

We want to let students know to keep fighting back. We wanted to teach a lesson to your administrators so that they’ll hesitate before shutting anyone down again. You can do the same. Organize action groups and big assemblies of like-minded people. Form crews with your friends. Disrupt the normal functioning of the school. Read “Occupy, Blockade, Strike Back!” Watch “Street Politics 101” on the 2012 Quebec student strikes. See if school walkouts could be interesting. If you think you need it, get outside help from experienced groups in Montreal that you can find through Resistance Montreal.

More broadly speaking, create the culture and self-organization needed for resistance not just to this EMSB decision, but against the broken systems that lead to this kind of repression and that often lead to much worse in our world.

Government schools are designed to crush our natural spirit of rebellion against the injustices of authority. Don’t let yourself be twisted into becoming another worker in this murderous ecocidal economy who forgets who they are and what they believe in. Choose to be a human being, not just some walking extension of a phone, job or bank account. Fight tirelessly for another world. Students while you’re young take control of your lives!

P.S. We might as well not be so ambiguous about who we are because of the media coverage and conversation surrounding this action. Indigenous warrior societies have often used sabotage, property destruction, blockades and taken up guns against the government and corporations. We respect the young Palestinians who have been throwing stones and shooting back against the IDF. People might speculate on our ideas and beliefs and pretend like they’re silly ideas such as the worship of criminality or destruction or a lifestyle, without doing actual investigating. For young people feeling critical about this action but curious you can read “How Nonviolence Protects the State” and for those who want to learn more about why we might identify as anarchists in claiming this action we recommend watching some documentaries and reading online about the anarchist movement.

The SPVM’s attempts to imply that a student was involved in this by saying “we’re not closing any doors on anyone” is disgusting. This shows just how low they will go to create an atmosphere of social fear. The EMSB’s suggestion that this action “undermined the safety” of their community begs the question of who in their community was endangered by graffiti and a smashed window in the thick of midnight at 12:30am? On the other hand, how many children have they made to feel afraid and powerless with this recent political “punishment,” to use Mike Cohen’s own bragging words to CBC?

Unlike them, we do not prey on the weak and dis-empowered because even the idea of doing so is sickening. Let’s instead contribute to collective self-defence against authoritarianism and narrow in our sights on those in positions of power.

The Enemy Doesn’t Know How Many We Are: A Proposal for Building An Insurgency

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Nov 212025
 

Anonymous submission to MTL Counter-info

Zine: READ | PRINT

Contents

Dedication
Revolutionary pledge
Introduction
The US state is currently at war with its own population, those in the global south and leftist factions
The fight will be won
Rebellions
An insurgency is needed to succeed
What does it take to build an insurgency?
1) political and social organizations
2) fighting forces
3) political education
4) revolutionary culture
5) material considerations
6) strategic timing
Who would support an insurgency
Why an insurgency would succeed in the US
How to start building an insurgency
Until we meet
Further reading

Dedication

Embarking on this historical mission, it is imperative to pay respects to those who have come before us, fought the most difficult battles and paved the path of struggle with their fortitude. Without them the proposals put forward in this text would not exist, nor the potential of liberation. Specifically we acknowledge Russell Maroon Shoatz, Safiya Bukhari, Carlos Marighella, Lucy Parsons, Kuwasi Balagoon, Lorenzo Orsetti, Yahya Sinwar, Sekou Odinga, Dedan Kimathi, and the many others unnamed for the sake of space, and all those whose names we will never know because they were so brave.

Revolutionary Pledge

“Positions are seldom lost because they have been destroyed, but almost invariably because the leader has decided in his own mind that the position cannot be held.”i

This observation opens up a world of possibility based on the sheer will not to be deterred. Unlike the paid mercenaries of a state army, liberation forces are gifted with a deep motivation for the struggle. As a guerrilla commander in the Kurdish HPG once noted, there can be a successful action with just one fighter if they have the will and determination to succeedii. Fighting a battle is first and foremost a mental feat, and the trials people in the movement face against the armed henchmen of the United States have hardened the resolve of brave political actors. The possibilities that spring steadfastness underpins the following text. This text lays out a strategy for fighting an asymmetrical war against a much better armed and more technologically advanced enemy. The war of the small against the mighty will be won by fortitude and determination.

HPG teacher instructs students in the art of guerrilla war

Introduction

For many decades the movement for liberation in the United States has been on the back foot. Overwhelmed by the struggle to survive, many find themselves and their groups reacting to the brutality of the state through programs like Cop Watch, ICE Watch, and demonstrations or encampments. These initiatives are important, even essential, but always in response to the violent overtures of institutionalized racism. They can mitigate a rough situation, help people in a one-off crisis or show solidarity, but no recent attempt has presented a way to win the war against humanity waged by the US government.

There are many examples of oppressed people throughout history overcoming their oppressors or colonizers, but not many with a long standing anarcho-communist result. On the other hand, there are a lot of far left groups that currently exist that mean well and have excellent analyses but could benefit from strategic direction in order to become revolutionaries. The question for all those on the side of humanity: how to win the war that has been launched against communities of color? How to effectively overthrow the state? How to organize towards a liberated society? Taking example from diverse insurgent forces, this text will look at how to adapt effective organizational models to support an anarcho-communist revolution. Armed with this knowledge and committed to see a revolution through, a nascent movement would have the capacity to build a force that can overturn the state and capitalism while constructing liberatory communities of the future.

The US state is currently at war with its own population, those in the global south and leftist factions

The US was built on human misery, from the slave trade to the genocide of indigenous people. This foundation has seeped through its ideology. With its mentality of domination, the US wants to obliterate its adversaries rather than see people live with dignity or according to revolutionary principles. The COINTELPRO attacks against the Black Panthers and the bombing of the MOVE headquarters line up squarely with its support of the far right in Central and South America. The weight of this reality can be read on the faces of people and felt in day to day interactions: people have to accept the brutality of the United States to live here.

The state makes its war against people of color clear through the development of Cop Cities, the blatantly racist judicial system, routine torture in state and federal prisons, its brutal reaction to uprisings and the military tactics and equipment they bring into city police departments.iii The United States views not only people of color as enemy combatants but those on the left who fight for marginalized people. The legacy of the Red Scare and the execution of Sacco and Vanzetti is alive and well, and visible in the inability of the left to counter ICE raids and police executions. The question isn’t if the movement should start a war with the state. The war is already here. Instead the question is if people of conscience who live under this regime decide to fight back.

Fighting back allows people who have historically been oppressed to fully realize themselves through revolutionary struggle. Contrary to what US propaganda espouses, people are not individualized, separate entities. Everyone rises or falls together. When the state tortures someone in prison, bulldozes families in Palestine, or when a person walks past someone sleeping on the street, pieces of their shared humanity are shaved off. The only way to gain them back is through collective struggle: stopping the perpetrators of violence by fighting back with and for others. Commenting on the self-sacrificing action that HPG fighters took against Turkish Aerospace Industries, one writer noted “It is not an exaggeration to say that the only way to truly live is to wage a continuous struggle.”iv

Wayne Pharr, Black Panther Party

Similarly, Wayne Pharr, a Black Panther Party member, who participated in the firefight against police when they raided the BPP office in Los Angeles, explained how he felt in that moment, “I felt free. I felt absolutely free. I was a free negro. I was making my own route. You couldn’t get in, I couldn’t get out. But in my space, I was the king. In that little space I had, I was the king.”v In this moment the historical degradation by the US was overturned when Pharr and his comrades picked up their guns and shot back.

The fight will be won

It is infinitely possible to win this war that has been launched by the US against the population, and humanity in general. What does it mean to win? Winning in this text is defined as: destroying the state structure and capitalism and replacing them with liberatory and egalitarian ways of existing as a society. The organization of a liberated community holds just as true today as it did in revolutionary Spain or the Korean People’s Association in Manchuria: self-governance through a federation of councils, production by collectives, personal property held by use rather than private property, defense militias structured according to and defending revolutionary values, resources distributed appropriately amongst the population, expropriation of the enemy class: turning the assets of the enemy into the collective wealth of the new society and prohibiting them from rising and exploiting again.

Rebellions

Rebellions and uprisings do not have the capacity to change people’s day to day reality. For example, after the Ferguson Uprising, the police returned with a vengeance. With the state empowered and the movement on the back foot, many of the key participants died in suspicious circumstances, presumably executed by the state. There wasn’t sufficient advancement on an organizational level to expel the police from Ferguson, and defense was not commensurate with any of the gains. There are countless examples in the US of rebellions that are an important expression of dissatisfaction, but without organization, people cannot force the state to permanently retreat and create a new reality in their communities.

Image from the Ferguson uprising, August, 2014

Even a rebellion that overthrows the regime in power does not go far enough. In 2011 Tunisian President Ben Ali left at the behest of protesters but the entire government structure remained, with remnants of the old regime in power. Even though gains were won, such as dismantling the secret police and women’s rights, the same fundamental political structure persisted. Likewise in Egypt, President Mubarak fled in response to uprisings, but after a few shifts in power, an American puppet president, El-Sisi took power. These uprisings of the Arab Spring unseated leaders, however without concerted reorganization of society, a transformation was impossible.

It is essential to formulate the struggle not as a reform of or rebellion against the current system, but as a revolutionary movement with clear goals and outcomes. The state must be completely dismantled and social structures have to be rebuilt from the basis of liberatory values.

An insurgency is needed to succeed

Using armed force and social organizations, the goal of an insurgency is to make it impossible for the state to govern its territory, and through political, social and economic organization, effect a liberatory change within that territory. This starts with guerrilla warfare, political polarization, the mobilization of local support, and develops as partisans replace state and capitalist functions with their own.

The objective of an insurgency is to permanently eliminate the state and create long-lasting liberation. This change should replace a capitalist economy with a collective one, change a federal representative government to locally-centered self-governance, remove an exploitative social ethic and instill one that values all members of society and shift from poisoning the land and water to protecting the environment. Fighting forces and political-social organizations are built up simultaneously to, on the one hand, develop liberatory self-governance and collective economies, and, on the other, protect political gains while destroying the state.

Anti-colonial Guinea Bissau shows what an insurgency looks like in practice. Resistance forces built up parallel political and social organizations for years to develop popular support for the struggle. The revolutionary African Party for the Independence of Guinea and Cape Verde (PAIGC) party initiated educational systems, roving hospitals that served fighters and local people and barter bazaars. Amilcar Cabral, the founder of the PAIGC and an agronomist, taught people how to grow food to sustain themselves while also feeding the fighting forces, who would help work the fields with the people. The intertwined growth of revolutionary social organizations and fighting forces made for a complete social transformation within the liberated zones in rural areas that were entirely resistant to Portuguese colonizers.

PAIGC school in Guinea-Bissau

What characterizes an insurgency and differentiates it from a rebellion is that 1) war is waged for abolition of the state, 2) social organizations for self-governance, justice, education, medical care, and other important social projects are built up simultaneously with the war effort, and 3) revolutionary forces work to transform society in the areas they hold.

The remit of an anarcho-communist insurgency is to build a society that is driven by the self-governance of the people. Through the process of engaging in self-governance, people become collectively-minded, self-actualized and responsible for their entire communities. It is ideologically consistent and strategically important to facilitate this type of social organization because: an insurgency is a war for the population. If people agree with the political project, they will want to participate and help the fighters. A salient example is the bank tellers who drove Black Liberation Army (BLA) fighters to Chicago from New York overnight when they needed to hide out, or people from local neighborhoods who would give BLA members their guns if they lost theirs during a firefight.vi This would not have happened without community support and a certain level of organization created by aboveground groups. An insurgency has been described by counterinsurgent experts as 20% military and 80% political;vii another way of articulating the famous Clausewitz quote, “War is a continuation of the policy by other means.” Without people supporting the insurgent forces, it is impossible to have a struggle, and people will support if insurgents are creating sustainable means for true liberation.

This text lays out how the comprehensive process of building an insurgency is integral to engaging many people with a range of capacities and abilities in the revolutionary process, increases the development of all people and creates new economic and political systems, all while materially supporting revolutionary fighters.

What does it take to build an insurgency?

There are six main fields to consider: 1) political and social organizations 2) fighting forces 3) political education 4) revolutionary culture 5) material considerations and 6) strategic timing.

1) Political and Social Organizations

Political organizations are expansive assemblies of political actors. Political organizations set up armed factions and social organizations and create the ideological and strategic foundation for both, which, due to this connection, follow consistent political objectives.

Political organizations also set up the means for people to administer their own regions. This self-governance can happen through, for example, neighborhood councils, which form the basis for bottom-up style administration. The council is a forum people can use to coordinate to meet their needs, designating groups to handle that work.

Social organizations are responsible for the production and distribution of resources and the creation of infrastructure. Organizations can include food production, hospitals, schools, construction and activities can range from mediating conflicts to providing medical care and education to producing necessities. These organizations are structured in an egalitarian manner and are based on revolutionary perspectives. They displace those of capitalist businesses and the state.

Effective examples of such political organizations had been developed by the DTK in Northern Kurdistanviii. There were neighborhood councils, conflict resolution bodies, and youth and women’s groups. These bodies made the government of the Turkish state less relevant, as Kurdish people would, for example, utilize DTK mediation over state courts.

Self-governance structures and social organizations create the means for people to feel engaged in day to day life, have determination over their environments and create a material impact. Participation allows for a fundamental shift in values from alienation and competition to looking out for other community members. The well-being of the entire society becomes the responsibility of each person. This reflects the political tenets of the movement, creates collectivity and elicits engagement in revolutionary society and its defense.

In Chiapas the healthcare system was developed after significant and lengthy discussions with many different parts of the population, incorporating their knowledge, outlooks and concerns. For example, traditional healers were initially hesitant to share their methods but the proposal to care for the greatest amount of people possible convinced them. The final result was an overwhelmingly successful healthcare system tended by volunteer health providers, who administer traditional and Western medicine at regional hospitals. The hospitals serve community members, who, in turn, support the healthcare providers.ixx

Social organizations also serve the needs of the armed struggle, intertwining the livelihoods of the fighters and the local community. The fruits of this work are exemplified by Hezbollah. Hezbollah had created armed and social components: welfare, schools, hospitals, supporters with rocket launch rooms in Southern Lebanon. They demonstrated that they care about people’s well-being, giving credence to Hezbollah’s armed defense of the region. The ‘Israeli’ pager attacks on Hezbollah members were thus viewed as attacks on the whole population, bringing much of society, even political opponents, together in support of the organization. Immediately following the incident, one prospective eye donor, a taxi-driver named Hussein, explained his motivations to a local broadcaster. “How can I continue to see while they have been blinded?” he said. “The eye that I will donate will protect the nation.”xi

When people participate in the process of building and running social organizations, they are actively eroding the state’s administrative control. Local people become fighters without ever picking up a gun. An insurgency mobilizes support by normalizing revolutionary social organizations so that regular people use them to, for example, go to the doctor, get food and clothes, become educated, etc. Regular people become political partisans when they participate in self-governance as in the neighbor councils and grandma-run food distributions that cropped up during the Estallido Social uprising in Chile. Or, for example, in Barcelona during the Spanish revolution, neighbors were empowered to physically block bailiffs from entering their neighborhoods to conduct evictions.xii

In essence, the battle for administrative functions is what will determine if the state remains in a region or if the insurgent will be successful. Both the insurgent and the state will win legitimacy if people participate in their social organizations. If people call the police when they have a problem, they are strengthening the state, if they call revolutionaries, they strengthen the insurgency.

If the relationship is strong enough, the enemy’s attempt to undermine social organizations will be unsuccessful. The Zionist regime enters Tulkarm Refugee Camp in the West Bank of Palestine to destroy infrastructure to try to erode the support base of the resistance. Al-Quds Brigades reports that the effect is the opposite: “Once the raid is over, many people check in on us and express their gratitude that we are safe. When they look at the destruction of the camp, they just say, ‘better to lose your wealth than lose your children.’”xiii

Starting the armed struggle and ultimately maintaining a territory is based on the consent of the people in it. Truly liberatory political and social organizations are the key. If people agree with what revolutionaries are doing, they will participate in the self-governance of their neighborhoods and protect the guerrillas, if they disagree, they won’t sustain the insurgency.

2) Fighting Forces

“The urban guerrilla’s weapons are inferior to the enemy’s, but from the moral point of view, the urban guerrilla has an undeniable superiority.”xiv – Marighella

Guerrilla Struggle

The goal of fighting forces is to demoralize the enemy and win popular support. The armed work of an insurgency starts with guerrilla units. Due to flexibility and mobility, the guerrilla has the ability to launch attacks anywhere and disappear. Hidden amongst the population, the insurgent chooses when and where to attack, making their attacks unpredictable.

The tactical advantage is with the insurgent at this stage. The state must prove that it can retain order, whereas the insurgent only has to challenge the authority of the state. The state has to spend a lot of money to protect its assets and chase down insurgents, but insurgents can launch effective attacks very inexpensively at targets which are plentiful and in the open.

Time is on the side of the insurgent. An insurgent force can be assembled long before a single bullet is fired.xv Fighters can prepare for years or decades, striking only when the time is right. The EZLN built its forces for over ten years before attacking the state, presenting revolutionary ideas to villagers and systematically recruiting fighters. Taking time to build armed groups concertedly and growing slowly in qualitative force allows for the development of politically aligned and well-trained guerrillas, ready to take action when the time is right.

Guerrilla units are small groups consisting of only a few people, who independently launch attacks to harass the enemy. They are self-contained cells that pick their own targets, but are connected to other units through the guerrilla code, political objectives and allegiance to the overall mission. There is a role for each member of a guerrilla cell, and these roles should overlap in case one person is captured or killed. They can be assembled into columns or sections for larger attacks like ambushes if the conditions are right.

EZLN fighters headed to the mountains

The purpose of the guerrilla forces is to make it impossible for the state to govern (by overextending the enemy, controlling the pace of the fight, for example), defend the population (by attacking state forces who brutalize people), survive (by planning attacks wisely, evading capture, setting up secure infrastructure), support political initiatives, and eventually to take and defend territory.

Beyond the Guerrilla Struggle

Building of social organizations, the solidarity of the population and the strength of fighting forces will allow guerrillas at a certain point to establish bases and expel the state from their strongholds. Insurgent-controlled areas are those where revolutionary organizations and values prevail and the state no longer has control through administration or force. At this point the guerrilla struggle continues in new areas that are now contested, partially governed by the state.

The transition between hit and run guerrilla warfare and the security of a liberated area necessitates a delicate balance. Forces are needed to both defend the area and to contest regions beyond that territory. For revolutionary fighting forces to drive out the state and maintain a liberated territory, there needs to be a higher level of coordination, strategy and organization.

If we look at the example of the Great Dismal Swamp Maroon, it becomes clear that it is difficult to maintain an island of liberated land within enemy territory. Formerly enslaved people who escape plantations took refuge in the forbidding terrain of the Great Dismal Swamp. Here armed groups would coalesce as needed to coordinate on raids, defend their territory and free other enslaved people. At first the Maroon was impossible to broach by enemy forces due to impassible geography, but eventually the state developed the land, making it no longer functional as a refuge.

The state was able to destroy the territory because its economic and administrative structure remained intact. An insurgent movement needs to push the state’s administrative structure into disarray otherwise the enemy will be able to challenge a liberated area through means beyond armed force.

On the other hand, it is not feasible to go to war outside a liberated area without sufficient protection for that region. The Shinmin Prefecture was an anarchist region in Manchuria comprised of 2 million people. The Korean Anarchist Federation had established self-governing institutions such as mutual banks, workers cooperatives, and liberatory education. Their local militia was supplemented by guerrilla fighters and the region supported guerrilla attacks against imperial Japan in Korea from 1929-1931. However these attacks drew the ire of the Japanese, who sent their agents to infiltrate and assassinate key figures and without sufficient defense of the territory to support the guerrilla actions abroad, an invasion was the death blow.

The Great Dismal Swamp was strong on defense, while the Shinmin Prefecture was more focused on destroying their enemies abroad. Both regions had the problem of being stand alone territories where 1) the guerrillas were not hidden within a enemy-administered populations 2) the insurgents were not able to achieve the balance between defense and attack and 3) the growth of liberated territories was not commensurate with balanced defense and offense.

What is also clear from these examples is that forces defending a territory cannot maintain a guerrilla characteristic and expect longterm existence. A different formation is needed to defend a liberated area. The defense of a territory must be sufficient, and include an offensive component to challenge the terrain of the enemy. Offensive actions and their range must be chosen wisely so as not to generate more enemies than a liberated area can handle. There needs to be a high level of strategic coordination between guerrillas and defense forces of a liberated area.

While at the current moment it seems the movement is some time off from taking and holding territory, it is important to consider the structure and participation in the defense of a territory even during the nascent part of building guerrilla forces. More complex forms of organization and coordination are needed. There can be a strong connection between fighters and councils on a local level, tying defense to political will, but there also needs to be a means for fighting forces working together across broad swathes of geography, and much more concerted coordination in terms of strategy, tactics and logistical support. As fighting groups are trained and built, so should the organizational apparatus that will sustain the fight past the guerrilla stage. This stage is very advantageous tactically for the insurgent, but also the most precarious.

Holding territory can be dangerous while the state is still powerful. The guerrillas can ebb and flow from regions, establishing bases when it is politically and militarily feasible, and ceding it temporarily so as not to get into a head-on fight. Often making a stand does not play to the strengths of an insurgent force. When temporarily ceding territory, informants, sleeper cells and political organizations can remain in place to coordinate with returning guerrillas and make it hard for the state to truly regain a foothold.

3) Political Education

Insurgencies thrive by being able to address grievances that the state will not. Anarcho-communism presents a range of salient proposals for nearly every facet of life, from collective self-governance to justice to ecology, but there will be strategic moments when putting one or two of those points forward will have the strongest, most wide-spread appeal. Picking the right points to center on at the right times is essential for rallying people toward the cause. For example, the height of the George Floyd Uprising would not be the right time to focus on ecology. The rallying point(s) can change depending on current events and can even be different for different segments of the population. An essential factor is that the points chosen should not be ones the state can fix; they must last the duration of the insurgency.

Propaganda and media serve the important role of isolating the state from the people, making it clear that the hardships people suffer are the unnecessary effects of the US government and capitalist economy. They also work in tandem with revolutionary school curriculum to reinforce a revolutionary narrative.

Revolutionary schools have the important role of helping people understand the role of the state and capitalism, familiarizing people with the history of resistance and building skills that are relevant and useful for a revolutionary society. All subjects taught in these schools are oriented towards creating a better society for all people. For example, Zapatista education provides knowledge about agronomy which helps people in Chiapas become self-sufficient. Or Black Panther schools recounted the history of the United states from the perspective of their communities.

It is impossible for people to get behind a cause when they don’t understand the basic political spectrum. People in the United States are heavily propagandized and most have received poor education. It is essential to build up people’s political understanding and inform them about the histories of oppression and resistance. Political education can take place through multiple mediums such as revolutionary schools, mass propaganda and the guerrilla struggle itself.

Organizing can work as propaganda to draw clear battle lines and create conditions for the struggle. For example, to demonstrate the necessity of guerrilla struggle, revolutionaries can launch a community campaign. Black Liberation Army founder, Dhoruba Bin Wahad, has suggested calling for community control of the police, which is a logical proposal to help solve their rampant murders of black and brown people. However it is a request that the state will never meet. The proposal functions to organize communities of opposition on a local level and the intransigence of the state demonstrates the necessity for revolutionary defense forces to step in.

Black Panther school

4) Revolutionary Culture

A fundamental cultural shift is essential for revolutionary work in the US. Political and social organizations and fighting forces embody this culture, creating goodwill within local communities.xvi

Revolutionary culture requires a collective approach to the struggle. Political actors should be selfless, stand up, steadfast, hold true to their word and show respect for themselves and those who are most disadvantaged in bourgeois society. These qualities are fundamental for achieving a society where every member cares for and is responsible for all the others. The welfare of those who are the most vulnerable become the obligation of all. A leftist revolutionary movement demonstrates a commitment to life and community.

Revolutionary culture runs counter to acculturation in the US, which has indoctrinated people to act against their self-interest. People are socialized from a young age to distrust their neighbors, turn their backs on people in need and look out for themselves before anyone else. This may be the hardest aspect to overcome for developing an effective movement in the US.

The evidence of US culture permeating the movement lies in the thousands of failed political groups, the constant fractures and insurmountable conflicts between comrades, people using the movement to fundraise or do research for their careers, individuals demanding social credit for their revolutionary contributions, an ideological emphasis on isolated, personal initiatives to drive political work and political groups whose policy it is to instrumentalize people in order to achieve their goals.

It is important for people involved in revolutionary work to shed the alienating and competitive ways that have been forced on people by the US regime, in order to build effective collaboration and trust. Cooperation and trust are the bedrock of the the movement, holding it together through difficult situations, and demonstrating the types of relationships that unite a liberatory political project. When people join the movement, they will be acculturated to cooperating with each other.

5) Material Considerations for Success

Infrastructure requirements include access to and control over communications, food, finances, arms, transportation, means to disseminate information and the ability to supply resources to insurgents and the population.

Logistic and communication networks, independent of the state, serves fighting forces and the population. They are set up with the consideration that the state will try to surveil and disrupt, fully understanding that removing pipelines of resources and information is a good way to incapacitate the insurgent force.

Arms and tactics training are key. This can happen with a supportive army. For example, in 1982 Islamic Revolutionary Guard Corps (IRGC) set up a training camp in the Beqaa Valley in Lebanon in response to ‘Israel’s’ invasion.xvii Many insurgent groups such as PFLP, Hezbollah, Asala, the Red Brigades and the PKK trained there.Armed training can also happen within the army of the enemy state. Many of the great militants of the Black Liberation Army, like Kuwasi Balagoon were trained by the US army.

There are three main ways for acquiring weapons: capturing them from the enemy, external supply and/or production. A common maxim for insurgencies is that the fight feeds the fight. Weapons captured from the enemy become the insurgent’s weapons. An external pipeline of financial, technical support and supplies can increase capacity and extend the types of weapons. In addition, an internal means of production should be developed. This ensures a back up if other means are compromised. For example, when supply routes were threatened by the change of government in Syria, the Palestinian Resistance still had their workshops.

Intelligence on state capacity, enemy figures in key position, arsenal and plans of action is essential. Infiltration of the police and armed forces can be established prior to the initiation of the armed struggle and provide pertinent information. The state has contingency plans for crises and responding to attacks, which are readily available. Insurgents use this information to set traps to use their own plans against them.

An important part of a revolutionary insurgent struggle is that it intends to build a different economic system. This alternative system begins at the outset of a struggle as a way of circulating resources to those who are participants. However money will certainly be necessary. Funding can be planned well in advance of the beginning of the armed struggle, diversifying sources and obscuring where they are held. Funding can come in the form of external support, draining that of the enemy, and community support.

With these factors in mind, it is clear why an analysis of multiple insurgencies suggests that the likelihood of success will increase based on 1) the remoteness from the center of the counterinsurgent’s power 2) the ability for the insurgent to move across an international border 3) international alliances and 4) a local administrative vacuum. In consideration of the physical demands of an insurgency a temperate climate and a spread out population add an advantage.xviii While all these conditions may not necessarily be met in every case where political organizations form, they are useful to consider when launching a struggle.

6) Strategic Timing

An insurgency has the tactical advantage of being able to wait, building up sufficient forces and popular support and striking at a time and location of its choosing. Training and organization can be developed to a high degree before the armed struggle begins.

A crisis or weakening of the state is helpful for launching an insurgency. For example, anti-colonial insurgencies didn’t succeed before 1938, when World War II weakened European states. The insurgent can wait for a moment when the US is tied up in military conflicts and has exhausted its resources, or is lacking popular support. A war on its own soil against an external enemy could, for example, provide the right conditions. Or engaging in multiple armed conflicts abroad would weaken the US state and diminish its international standing, creating an opening for the insurgent.

Strategic timing does not just refer to selecting an appropriate time for the initiation of armed action, but also choices made throughout the conflict.

Once armed action begins, it is important to keep up the pacing and pressure. The state will have the strongest chance of stamping out an insurgency during the initial period, the guerrilla struggle, due to functioning administrative control. To quash an insurgency, the state needs to arrest guerrillas, regain the trust of the population and instate compliant leaders through elections. For this work the state depends on pre-existing civil structures like the police, non-profits, local representatives and social services. This administrative power is very effective at stifling rebellions. The momentum of the George Floyd Uprising was successfully derailed by coordinated civil actions including elected representatives speaking out at marches, legal proceedings being issued against Derek Chauvin and city-to-city coordinated police action against demonstrators.xix

It is important for the insurgent to make the state’s civic bodies unable to function, drawing the conflict into a military terrain. The US Army Marine Counterinsurgency Manual confirms: “Controlling the level of violence is a key aspect of the struggle. A high level of violence often benefits insurgents. The societal insecurity that violence brings discourages or precludes nonmilitary organizations, particularly [administrative proxies of the counter-insurgent]”, which the Manual identifies as, “diplomats, police, politicians, humanitarian aid workers, contractors, and local leaders.”xx The guerrilla, Carlos Marighella confirms, “The role of the urban guerrilla, in order to win the support of the population, is to continue fighting…heightening the disastrous situation within which the government must act.”xxi

Marghiella also emphasizes that, “keeping in mind the interests of the people,” during this process is essential. The insurgent must precisely balance the need to combatively overwhelm the administrative capacity of the state with the need to maintain the goodwill of the population. During the early stages, the insurgent can control the pacing and tenor of the fight and can time it to best suit the social and strategic conditions at each moment.

However launching the armed attack is not just about watching and waiting for an opening, but creating the conditions for the struggle to flourish. It is essential to undermine US civic institutions, eroding popular faith in them, sowing dissent within their ranks and drawing people toward revolutionary social organizations. Increasing distrust in US civic bodies is not a difficult proposal. With dissatisfaction already quite high, insurgent social organizations have fertile ground to grow.

The considerations about strategic timing demonstrate that an insurgency requires a lengthy investment of time. From comprehensive training and research to creating the ideal social conditions for the armed struggle, it is a longterm commitment on the part of the insurgent.

Who would support an insurgency

In counterinsurgency theory the population is broken down into a perhaps overly simplistic, yet useful, formula: an active minority on the side of the state, an active minority on the side of the insurgent, and a large group of people in the middle that want to go about their daily lives with reasonable stability. Victory will theoretically tilt in favor of the side that can provide the better life.xxii

Currently, without an institutionalized left, and with the lack of general political understanding, the politics of the center produce an acceptance for a brutal and degraded life. It is impossible to talk about a war for the population without acknowledging that the political tenor in the US is by and large extremely right wing.

The question is how to move people further to the left. Part of the answer lies in the armed struggle itself. Armed action from the radical left moves the center further left. It galvanizes people, forcing them to take sides and it creates a new pole of far left politics. When the seriousness of the demands is expressed by the requisite force to achieve it, it is more convincing than rhetoric.

This precedent is reflected in the boom in membership in the Black Panther Party following their armed protest on the floor of the California state Capitol. It can also be observed in the public assistance for armed struggle groups in the 1960’s-1980’s, and the support of radicals in the US for the events of October 7th in Palestine.

Furthermore, during uprisings, sympathy for radical change becomes far more widespread. The George Floyd Uprising elicited support from many sectors of society. Both potential political actors and unpoliticized people were won over by the widespread demonstration of popular sentiment and the virulence of the uprisings. As demonstrators began challenging the police, support for their initiative grew and acceptance of the police fell dramatically.

Being very clear and open about armed struggle can quickly bring in participants. In Chiapas, the EZLN started their work by explicitly building a guerrilla force and clearly expressing their intention to initiate an armed struggle to potential supporters. This drew people towards the struggle by demonstrating a commitment to success and means for people to effect a material change within their communities. There already exists an impetus to take armed action against colonial adversaries, like Willem van Spronsen’s attack on ICE. These public displays demonstrate a groundswell of popular sentiment that could be organized into a cohesive force.

While armed action pushes prevailing opinion further left, armed action complemented by social organizations becomes a thoroughly convincing force. Social programs indicate the genuine intention of political actors to better people’s lives and facilitate people joining the effort.

The combination of armed struggle and social organizations counteract the feeling of helplessness that the state wants to project on people. In the US, there are many communities that are targeted or sidelined by the state, but no one wants to accept a victim role. In fact, this is a dynamic that helps the state control people, and also one that the non-profit industry preys on. Creating an alternative where people can live with dignity, cultivating a culture of respect and creating the capacity to win is key for building self-actualization through struggle. The genuine self-sufficiency of revolutionary communities is an attractive proposal to people who have historically been oppressed.

One of the greatest examples of US brutality is the prison system. It is also the most concentrated population of politicized people in the country. This legacy is thanks to prison organizers like the Nation of Islam, George Jackson, the Black Panthers and incarcerated members of armed struggle groups like the United Freedom Front and the Black Liberation Army. The teachings of comrades from previous generations set the stage for continued work in this vein and for prison uprisings like Attica, Lucasville, and the Vaughn Prison Uprising and the multitude of prison strikes set in motion by Jailhouse Lawyers Speak and many others. People locked up and terrorized daily by the state forces understand the force required to stop them. The proliferation of George Jackson style study groups in many prisons today, some named after him, is testament to this continued political legacy.

Many of those organizing inside would like to participate in movements on the outside but have to deal with the very real problem of securing housing, food, etc. once released. The infrastructure inherent in building an insurgency has the capacity of creating a support structure for these militants, as well as counteracting the state’s intention to rob people of their means of survival. In revolutionary Spain, for example, it wasn’t just liberated fighters reuniting with the battalions who broke open prisons; many people they had politicized joined as well.xxiii

People in prison are an acute example of people who support an insurgency, but there are many others who are routinely terrorized like young people of color, migrants, people lacking money and resources and politicized young people. An insurgent strategy offers a path towards stability and respect.

It is clear is that through an insurgent struggle not everyone will shift further to the left or change their views. While armed leftist action brings the political center toward the left, it also serves to further entrench elements of the right in its anti-social positions. There will always be the minority that supports reactionary objectives. There are two points to consider: Balkanization and suppression.

A common misconception in revolutionary work is that the entire territory of the US needs to be liberated. This is a difficult proposal given many people’s right-wing views and vastness of the geography. A more realistic idea is akin to the proposal of the Republic of New Africa to section off a part of the South – a Balkanization of the territory occupied by the United states.

Text by the Republic of New Africa

There remains the question: how protect the movement from actors with a right wing political ideology. First, getting people to sympathize and participate in the movement will create fewer enemies. While there is a right-wing political bent currently throughout the US, this should not be considered a static fact. It is important to consider that the many communities that vocalize right wing views didn’t always do so and do so now because of concerted propaganda efforts on the part of state actors. Being a proactive political movement means engaging in activities and messaging that will effect a change in this failing perspective. Yet it is important to note at this point that reactionaries should not be the focus of efforts. Propaganda efforts can be far reaching enough that they happen to reach right wing people, driving a wedge between those who are deeply racist, xenophobic, etc, and those who actually care about others.

The ideologically hardened right wingers are essentially enemy combatants. Whether they are currently active is not so much a question. If allowed to remain in a territory, they may be or could become agents of the counterinsurgent. They must be thoroughly disabled and removed from liberated territories. It is important to begin considering how to deal with these factions from the perspective of an abolitionist movement. Complete annihilation is essential.

Why an insurgency would succeed in the US

The strengths of the US become its weaknesses in the face of an insurgency.

The US is hubristically proud of its military might. Military spending far outpaces any other nation, with its spending in 2020 amounting to the same as the next nine highest nations. Equipment and tactics developed in the military are deployed in local police departments as well. From SWAT teams to the FBI to the Department of Homeland Security to militarized police, local residents are bombarded with highly technological and militarized state force.

Within the dynamics of asymmetrical warfare, these are the conditions where the insurgent has the advantage. A more technologically advanced and equipment-laden enemy is too cumbersome to counter guerrilla fighters. Complex apparatuses become a hindrance and the top-down structure can’t pivot quickly enough. Even the Marines agree, “A modern military force capable of waging war against a large conventional force may find itself ill-prepared for a ‘small’ war against a lightly equipped guerrilla force.”xxiv Meticulously recorded videos of the resistance in Palestine show fighters emerging from tunnels to plant bombs on tanks that are not equipped to counter such a close and agile combatant. The modern military is weighed down by its own equipment and structure. Tanks become lumbering death traps. The tactical advantage is with the fighters who don’t have their assets in the open and have the ability for evasion. An insurgent has the capacity to remain invisible on its home terrain and arise at unexpected points to attack and quickly disappear.

Palestinian Resistance fighter placing a bomb on a tank

An insurgency is cheap for the insurgents, while it is expensive for the state. To appear in control, the state must do its best to stamp out fighters, which takes a great deal of resources, manpower and equipment. Insurgents can use cheaply made weapons to precipitate a great expense for the state. For example, drones made from styrofoam are able to evade detection or tiny drone boats in the Red Sea can damage an aircraft carrier many more times their size and cost. Handmade explosives have the capacity to destroy a tank. Small, cheap and effective devices make it difficult for the counterinsurgent to avoid attacks.

Drone boat preparation in Yemen

Counterinsurgency doctrine of the Army and Marines is considered to be the most forward thinking treatise on this type of military strategy. Even with lessons learned from military debacles in Iraq and Afghanistan, the US doctrine still demonstrates a fundamental lack of understanding about the motivations of an insurgent. Given the extreme lack of empathy for people’s lives, it is seemingly impossible for military strategists to fathom that others may be driven by genuine concern for their fellow humansxxv. The lack of compassion for the people coupled with a misreading of their adversary makes it difficult for the institutions of the US state to respond appropriately to challenges.

For example, in Afghanistan, US soldiers stationed in Restrepo held a weekly meeting with local elders meant to create connections to win them over and solicit their help routing out insurgents. When questioned by an elder about someone they detained, the soldier in charge became frustrated and finally exclaimed, “You’re not understanding that I don’t fucking care!”xxvi This poignant example illustrates the overall military culture, not to mention US culture, that demonstrates a fundamental disinterest in effective counterinsurgency tactics, even when they are in its best interest.

For its own sake, the counterinsurgent should not respond to guerrilla attacks with overwhelming force, as it risks alienating people and driving them further from its cause.

For example, Safiya Bukhari astutely noted that the New York Police Department made her a member of Black Panther Party. Bukhari was a middle class college student who got involved in the movement after she was arrested for defending a Black Panther from police harassment. She learned from this episode that she had no rights, which galvanized her to join the Party and eventually the Black Liberation Army.

Trump’s execution of Michael Reinoehl in cold blood when he was on the run for shooting a fascist, South Carolina bringing back the firing squad for ‘legal’ executionsxxvii, the popularity of the shooting of a healthcare CEO, the impunity of police to shoot people of color, masked ICE agents tearing families apart, all show that the US state is dead set on losing the war for the population. The overriding indifference of the US government to recognize the humanity of people, particularly people of color, within its borders creates a situation where people want to rid themselves of its hegemony.

The oligarchic nature of the US state, coupled with massive wealth disparity creates the potential ground for class war.xxviii The US’s dependence on capitalist infrastructure further exacerbates its problems. This is a major issue for the state in the face of internal armed struggle, and a huge field of potential for the insurgent. Without a social safety net, the population in the US is vulnerable to natural and economic catastrophes. This is quite apparent with the supply-chain disruptions during the COVID-19 pandemic or the aftermath of Hurricane Katrina. Even day to day social problems, like lack of access to medical care, are severe, creating questions about the state’s ability to administer its population.

The very existence of an insurgency necessitates the development of functional and revolutionary supply chains – a direct challenge to the administration of the state. This is understood by US government and the reason why it felt threatened by Black Panther Party breakfast program, ambulance services, health clinics and education programs. Yet its policy of deprivation continues, creating a need for what insurgents have to offer.

Black Panther Party sickle cell anemia testing

Currently, western civilization is catapulting itself towards impending demise. The failure of Ukraine to gain the upper hand against Russia despite the US pouring money into the conflict and the success of the Axis of Resistance against ‘Israel’, particularly Ansar Allah’s defeat of the US Navy, demonstrate that Western military might is waning. The rise of anti-colonial, anti-West movements in the Sahel and West Asia would not have been possible without this weakening. The BRICS alignment is forcing the West to reckon with a new geopolitical order. Seemingly grasping at straws to try to retain its dominant position, the US has been threatening to start a plethora of wars without clear ability to succeed. Furthermore, internal politics in the US have never been more contentious and divisive. With the rise of fascism, and it’s conspiracy-prone base, those who care about people and approach social organization logically are looking for alternatives. The perfect conditions for an insurgency are amassing: the US is waning as a global power, it hosts a wildly divided population and has no plan in place for people’s survival.

The potential success of an insurgent struggle is greater now than ever before. The global order will look very different in the span of a few years to decades. The fall of the brutal hegemony of the US could lead to a restructuring of political and economic relations around the globe. It would be ideal if new forms of society had a liberatory characteristic and to do that comrades in the US can start laying the groundwork for an insurgency.

How to start building an insurgency

The first step is to set up political organization(s). Members should be aligned in terms of ideology, strategy and, most importantly, around revolutionary rather than radical or reformist goals.

Participants can form either one large organization or facilitate a network of aligned groups. The choice between a network or organization depends on the dispositions of those involved and currently existing formations. Political groups should agree on a structure for their organization and roles of the members, while networks should agree on how organizations will communicate effectively with each other and roles of each group. Both should agree on revolutionary outcomes, codes of behavior, political outlook and ways of measuring success

The political position of this proposal is intended for the revolutionary left, following an anti-capitalist and anti-colonial perspective. Political groups should be fully committed to the destruction of the United States and its racist history and culture. The guiding question that should inform debates is: what would improve the lives of those who have been and are currently most disadvantaged by white supremacist American society: people of color and those who lack money and resources?

Political organizations can focus their work on building militant, political and economic infrastructure. To do so they should start developing social organizations and fighting forces. There are two ways to start: 1) identify the material needs of an insurgency and comrades with the skills to create those organizations and 2) take stock of groups and resources that already exist that could be aligned to further develop the strategic goals.

While social organizations can be based on the skills and abilities of current members, they shouldn’t be exclusively determined on that basis. Consideration should be given to needs of the fighters and needs of community members. For example, some basics needed to support an insurgency include: logistics and infrastructure, communication networks, sources for food and goods for living, community decision making bodies, medical care, and revolutionary education. Likewise, political organizations can consider the acute needs of the people in their areas.

Political education is a foundational aspect of developing the struggle because propaganda and classes can bring in new comrades. Political classes about revolutionary struggle and ideas can attract people who would like to join the political organization, and practical workshops can give them the skills to build out social organizations. Classes and schools can be both for potential organization members and for broader society.

The intention for the social programs is that they should be of far better quality than those of capitalist society. For example, food should be more delicious and wholesome; medical care should be more preventative, caring and accessible; classes should be conducted with the highest level of preparation and research, showing respect for all involved.

There are many revolutionary projects that exist currently that translate well to an insurgent strategy. Food distributions can expand their operations and be further developed to become supplied by comrade farms, for example, increasing self-sufficiency. Conflict resolution groups could be made available to the public to create a body for justice outside of the court system. Medics could receive further training to help build out community health programs and provide medical care for fighters. Always resist the temptation to work with nonprofits. They are structurally aligned with the state.

Even though much groundwork needs to be done before fighting forces start their work, it would be ideal to recruit and train as many people as possible and as early as possible to be ready to act when the time is right. To do this correctly requires a lengthy process. A few members of political organizations can be tasked with doing this. It is important to keep a separation between fighting forces and social organizations.

Building out the fighting forces must be done with the highest level of discretion. Only comrades who are well known to the recruiter should be invited to participate. Comrades with combat experience can train others. This can happen at ranges but also it will be useful to find and utilize surreptitious training areas. A training program for skills and study can de developed to make sure fighters have the skills they need to do actions and resist entrapment. These skills should be practiced regularly.

Many nighttime affinity groups currently exist whose structure and actions mirror that of a guerrilla unit, as a guerrilla warrior doesn’t have to wait for orders to be able to make decisions.xxix They are relatively independent, politically well-versed, conduct hit and run strikes, are fluid and flexible, secure because they don’t necessarily have to know who comprises other groups and able to produce their own propaganda materials. These groups can be a source of fighters.

It is important however to note the differences between nighttime groups and a developed guerrilla struggle. The extensive tunnel networks in Gaza and Vietnam, for example, could not have been constructed without major coordination and organization. Fighting forces need to decide on a secure structure and a means for coordination from the start. Guerrillas don’t need to necessarily know who is in other cells but should have a way to communicate. There should also be a way to communicate between political organizations and fighting forces that should includes ways of determining a greater war strategy. Its important from the outset to also develop plans for sizing up formations in the later stages of the struggle.

Field Marshall DC counsels: “In organizing self-defense groups… the most important consideration is whether or not the person to be incorporated into the group understands fully that what he or she is doing is the right thing to do.”xxx Those who hold guns and are fighting the state should embody the most stand up characteristics of a revolutionary. Fighters should be motivated by the political outcomes, embody what it means to be a political actor and carry a full commitment to the struggle because, just like all political organizations, fighting forces should be a prime example of their own liberatory politics. This is conveyed by how guerrillas treat each other and the people, the types of actions taken and the messaging around actions. Independent motivation is also important because guerrilla units need to act without direction, deciding their own missions and developing their own propaganda.

Finding resolute and committed revolutionaries to become guerrillas is essential, but also the act of participating in revolutionary war builds the characters of those involved. “[T]o be an assailant or terrorist is a quality that ennobles any honorable man because it is an act worthy of a revolutionary engaged in armed struggle against the shameful military dictatorship and its monstrosities.” (Marighella) The sheer engagement in fighting back against the brutal state, and the motivation of love for oppressed people, is enriching for the participants. Even more so, through the participation in collective armed action, fighters develop qualities such as steadfastness and circumspection, which are ideal qualities for people participating in a revolutionary society. The necessary collectivity of an armed unit increases the fighters’ collaborative spirit and ability to think about the whole.

Selflessness is an important quality for a revolutionary, but it is not to indicate a rush towards death. The next sentence that follows the opening Marighella quote for this section is, “Thanks to it, the urban guerrilla can accomplish his principle duty, which is to attack and survive.”xxxi This is not just pragmatic, being that there are far less insurgents than there are of the enemy, but more importantly, it reflects a value system spread throughout all the insurgent forces and organizations. The well-being of the overall community must be synonymous with fighting prowess. Revolutionary culture is a culture of life.

Revolutionary Culture

The tenure of revolutionary work is presented to the greater public through the culture of political actors. Revolutionary culture should be built on a foundation of participants who are humble, genuine, true to their words and share a longterm commitment to the political struggle. This culture should permeate every activity of a political organization.

All members should be clear, open, honest and hold themselves to the highest standards in terms of their treatment of others. It is important for all political actors to evaluate their motivations: are they doing political work for the sake of their ego, do they have insecurities or are they dealing with mental health challenges? There is role for everyone in developing an insurgency and it is essential that everyone is very honest with themselves and others about their abilities, limitations and personal challenges to know what their role should be. This self-knowledge is essential. Marighella suggests that, “[Guerrilla warfare] is a pledge which the guerrilla makes to himself. When he can no longer face the difficulties, or if he knows that he lacks the patience to wait, then it is better for him to relinquish his role before he betrays his pledge.”xxxii

In order to begin developing revolutionary culture collectively, it is important to forge agreements on expected behaviors of comrades towards each other and towards the public, their commitments to the organization, what qualities to look for in people who want to join and the process and expectations for people leaving the organization.

Collectivity may be atypical for anyone who was acculturated in the US, but active steps can be taken to develop this skill and set a new standard for revolutionary work. Look to members who did not grow up in the US for advice on this matter. They will often have a better model for sociability. Conduct active listening workshops where members practice hearing each other out on matters that don’t have high stakes.

A forum for discussing and resolving disagreements is essential. Conflicts can be headed off by principled critique/self-critique sessions, and handled after the fact by mediation teams, for example. Any critique that is issued should come from a place of trust, commitment and belief that the other member is also committed and open to change.

Funding

In the beginning stages multiple and diverse sources of funding should be established. Political work may be supported through monetary and in-kind donations, self-sustaining projects, international funding, kidnapping, extortion and expropriation of the enemy class.

Social organizations can be sustained through donations of the participants and supporters. For example, a school or collective kitchen can take sliding scale or monthly donations.

Comrade businesses can have a dual use of making money for comrades but also, when needed, offering logistical support. For example, companies that use trucks or warehouses will one day be useful for storing and moving materiel. Members who have a clean record can apply for a Federal Firearms License in order to sell arms for their livelihood but also offer a friendly place for comrades to acquire them at cost.

Social organizations can be developed for self-sustainability like growing food, producing clothes, building internet mesh networks, weapons or fuel production. As the US economy continues its downward trajectory, these resources will be necessary not just for supporting the fighters but for broader society.

International support can be sought. Ideologically close allies are ideal for trade and funding. There are many enemies of the US who would be eager to support an insurgency in the US but this must be weighed out with the potential of becoming their proxy.

Kidnapping, extortion and expropriation can be used with caution. They should have the dual purpose of putting pressure on the enemy while also gaining funds. These endeavors should be undertaken in the safest way possible, when the odds are stacked in favor of those doing the actions. It is important not to get too many fighters caught up by activities that should support the growth of the insurgency. For example, digital bank robberies are safer and potentially more lucrative than ones in person or extortion can be based out of another country to decrease the risk.

Summary

  1. Decide on the goals, commitments and community agreements of the political organization(s).
    • Determine organizational structure, means of communication and a plan for growth.
    • Create a plan for developing revolutionary culture and conflict resolution.
    • Assign specific duties to each member, making sure these duties overlap.
    • Develop a method for bringing in new members.
    • Develop a metric for measuring success.
  2. Develop a multi-pronged fundraising strategy, with proposed expansion for different stages of the struggle.
  3. Identify existing social organizations and decide which essential ones need to be developed.
  4. Develop a plan for recruiting and training fighters.
    • Decide on a structure for units.
    • Decide on a means for secure communication.
    • Develop a means to confer between political groups and fighting cells on political direction and strategy.
  5. Decide what issues to focus on for widespread propaganda.
  6. Develop social organizations.
    • Members with key skills and knowledge start building agreed upon social organizations.
    • Assigned members speak with already existing projects about joining forces.
  7. Offer political education for potential new members and/or the public.
    • Develop a comprehensive educational program.
    • Have a clear system in place for new members to join.
  8. Recruit fighters.
    • Develop a training regimen and assign members to carry out this program.
    • Put material needs in place: safe houses, armories, training areas, workshops.
    • Develop a plan for weapons procurement.
Anarchists in the Spanish Civil War

Until we meet

Setting out to build an insurgency in the US from the current state of the movement might seem like a monumental task but it is important to keep some precedents in mind.

Every organization and every armed struggle had to start from nothing. Many began in even less favorable conditions and with much less support. Know that it is possible to fight through extreme adversity when our organizations are strong, and always remember that it is possible to create the best conditions for the movement.

The situation in the US makes it ripe for political change. The US is flailing politically and economically. People are searching for solutions for basic survival and want to see the development of a capable struggle. Concerted and functional organization creates confidence in people and an insurgency has the capacity to turn a sustainable and humanizing society into a reality.

The tides of political change have been decisively shifting within the last 20 years. The veneer of civil society has eroded, making activism essentially useless. Where previously many on the far left have vocalized a more tempered political vision, now they are taking their cues from the most serious insurgent forces like the Resistance in Palestine. The fact that this is one of the last Western colonial bastions materially connects our struggles, giving political actors psychological fortitude and demonstrating how to fight a more militarized enemy. People in the movement in the US are no longer presenting themselves as radicals, but as revolutionaries, a fundamental perspective necessary to transform a wavering movement into a solid and impenetrable insurgency.

We are never too few and it is never too late to start building. Our determination and steadfastness will lead to our success.

This text is written with love for fellow revolutionaries and belief in our collective capacity. Though many will never know who wrote this document, we convey our respect for everyone who chooses this path.

See you on the battlefield!

Written with love by Sofia Valencia

Further reading

Warfare Manuals

The Art of War, Sun Tzu

On Organizing Urban Guerrilla Units, Field Marshall D.C.

Handbook for Volunteers of the Irish Republican Army

On Guerrilla Warfare, Mao Tse-Tung

Guerrilla Warfare, Che Guevara

The Minimanual of the Urban Guerrilla, Carlos Marighella

The Life and Death of the East Asia Anti-Japan Armed Front, Max Res

Experiences in the Struggle

My Life in the Black Panther Party, Field Marshall D.C.

Maroon the Implacable: The Collected Writings of Russell Maroon Shoatz

Democratic Autonomy in Northern Kurdistan

The Fire and the Word: A History of the Zapatista Movement, Gloria Muñoz Ramírez

Mau Mau From Within a book by Karari Njama, Donald L Barnett

The War Before: A True Life Story, Safiya Bukhari

Counterinsurgency

The Other Side of COIN Kristian Williams

Counterinsurgency Warfare: Theory and Practice, David Galula

Learning to Eat Soup with a Knife: Counterinsurgency Lessons from Malaya and Vietnam, John A. Nagl

The U.S. Army and Marine Corps Counterinsurgency Field Manual, David Petraeus

Warfighting, US Marine Corps

Theory

The Philosophy of the Urban Guerrilla, Abraham Guillen

iUS Marine Corps. Warfighting, 2018.

iiThe People’s Defence Forces (Kurdish: Hêzên Parastina Gel, HPG)

iiiWilliams, Kristian. The Other Side of COIN: Counterinsurgency and Community Policing, 2011.

ivAxîn, Tekoşin. Understanding the self-sacrificial fighters marching to victory and changing the course of history, 2024. https://anfenglishmobile.com/features/understanding-the-self-sacrificial-fighters-marching-to-victory-and-changing-the-course-of-history-76052

vNelson, Stanley. Black Panthers: Vanguard of the Revolution, 2015.

viBlack Liberation Media. Soldiers Stories, 2021. https://www.youtube.com/watch?v=u1Tz0ZEiprQ

vii Galula, David. Counterinsurgency Warfare: Theory and Practice, 1964. pp 63.

viii TATORT Kurdistan. Democratic Autonomy in Northern Kurdistan, 2013.

ix Villarreal, Ginna. Health Care Organized from Below: The Zapatista Experience, 2007. https://www.narconews.com/Issue44/article2502.html

x Warfield, Cian. Understanding Zapatista Autonomy: An Analysis of Healthcare and Education, 2014. https://theanarchistlibrary.org/library/cian-warfield-understanding-zapatista-autonomy

xi Abouzeid, Rania. Are Israel and Hezbollah Headed Toward an “Open-Ended Battle”? 2024. https://www.newyorker.com/news/the-lede/are-israel-and-hezbollah-headed-toward-an-open-ended-battle?utm_source=pocket-newtab-en-us

xiiEalham, Chris. Anarchism and the City, 2010. https://theanarchistlibrary.org/library/chris-ealham-anarchism-and-the-city

xiii Hanaysha, Shatha.‘Our freedom is close’: why these young Palestinian men choose armed resistance, 2024. https://mondoweiss.net/2024/10/our-freedom-is-close-why-these-young-palestinian-men-choose-armed-resistance/

xiv Marighella, Carlos. Minimanual of the Urban Guerrilla, 1969.

xv Galula, David. Counterinsurgency Warfare: Theory and Practice,1964.

xvi Tse-Tung, Mao. On Guerrilla Warfare, 1937.

xvii Ali, Mohanad Hage. Hezbollah and Syria From 1982 to 2011: Power Points Defining the Syria-Hezbollah Relationship, 2019, pp. 3-8.

xviii Galula, David. Counterinsurgency Warfare: Theory and Practice, 1964.

xix Schoots-McAlpine, Martin. Anatomy of a counter-insurgency: Efforts to undermine the George Floyd uprising. 2020

xx Petraeus, David. The U.S. Army and Marine Corps Counterinsurgency Field Manual, 2006. pp 54.

xxi Marighella, Carlos. The Minimanual of the Urban Guerrilla, 1969.

xxii Galula, David. Counterinsurgency Warfare: Theory and Practice, 1964. pp 53.

xxiii The Iron Column. A Day Mournful and Overcast, 1937. https://files.libcom.org/files/Uncontrollable-A_day_mournful-read.pdf

xxiv US Marine Corps. Warfighting, pp 2-7.

xxv Petraeus, David. The U.S. Army and Marine Corps Counterinsurgency Field Manual, 2006. pp 27-28.

xxvi Hetherington, Tim and Sebastian Junger. Restrepo, 2010. 40:58. https://watchdocumentaries.com/restrepo/

xxvii Sottile, Zoe, Devon M. Sayers, Michelle Watson and Ryan Young,. South Carolina inmate executed by firing squad for first time in US since 2010, 2025. https://www.cnn.com/2025/03/07/us/brad-sigmon-south-carolina-firing-squad-execution

xxviii Galula, David. Counterinsurgency Warfare: Theory and Practice,1964.

xxix Devillé, Jozef. No Friends but the Mountains, 2018. 13:30. https://vimeo.com/257718365

xxx Field Marshall D.C. On Organizing Urban Guerrilla Units, 1970.

xxxi Marighella, Carlos. The Minimanual of the Urban Guerrilla, 1969.

xxxii Marighella, Carlos. The Minimanual of the Urban Guerrilla, 1969.

CAMOVER Winter Games: For Your Toolbox

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Nov 192025
 

Anonymous submission to MTL Counter-info

This PDF file can be printed with attention to security protocols. Show it to the cameras to make it clear that they should not be there. Clearly express our intentions and our reasons for action. Make sure that the cameras will not be replaced with new ones.

Fold it twice so that the image is visible on both sides of the folded sheet.

Some Camover Opsec Tips

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Nov 082025
 

Anonymous submission to MTL Counter-info

We’re just a few veterans of past Camovers who decided to take a break from scheming this month’s outings to share some tips with other crews. We prefer to win by tallying more points than y’all over a full month’s efforts and not because a bunch of you got busted.

First, let’s consider the current state of consumer camera technology, which has advanced in the past decade since the advent of the Camover tradition. This information is easily gathered by browsing product listings on Amazon. It is safe to assume that the security cameras we come across on homes and businesses, including doorbell cams, have certain capabilities:

  • High-definition video recording including night vision with a fairly wide viewing angle;
  • Microphones for recording audio;
  • Video analysis including detection of individuals approaching the camera or tampering with it;
  • Alerts of suspicious activity that may be sent in real-time to an app on the owner’s phone or to a monitoring center;
  • Battery power and data transmission over WiFi, meaning a camera may continue to capture audio/video after being detached from a wall.

These capabilities make it even more important to bloc up, to act quickly and quietly, and to use lookouts. Let’s expand on each of these.

Masking up: This one goes without saying. Sunglasses for anyone going remotely near a cam, and good winter bloc for everyone as the nights get colder.

Stealth: If playing with a buddy, avoid speaking to each other anywhere a camera could pick up audio. Develop hand signals if needed. Near homes, noise level is also critical for not alerting residents. For a light sleeper on their couch a few feet inside, the sound of you fumbling outside their door may sound a lot like a break-in attempt. They could call the cops without you knowing, and response times for home robberies are fast. Prying the device off with a crowbar may be quieter than smashing it with a hammer. Make a plan beforehand so that you can act and get out quickly, being out of sight before any response to an automated alert. Take an erratic, unpredictable route when running up your score in the same general area.

Lookouts: Having one or more comrades in lookout roles isn’t optional. If cops are called, lookouts must be able to spot them and alert those in an action role before the cops arrive at the action location. The number and placement of lookouts should be decided based on the geography and activity level of the action area. A long block of a one-way residential street may only require one lookout (be aware that cops can drive the wrong way down a one-way though). On shorter blocks of a commercial, well-lit, busier street, you may want two, three, or more lookouts. Always consider the likeliest direction(s) for cops to arrive (including the most direct route from the station whose territory you’re on). Intersections are often good places for lookouts since they allow for visibility in multiple directions. Lookouts also watch for civilian vehicles, taxis, cyclists and pedestrians, so that you can act without witnesses. Consider deciding on three signals: one for an approaching civilian, another for police that are simply patrolling, and a third for police that appear to be responding to a call or are headed toward the action location. Signals can be given by shouting something innocuous, like a random name, or using walkie-talkies. How you’ll respond to each signal, from pausing and chilling to sprinting out of sight, will depend a lot on circumstances; talk through different scenarios beforehand with your team. Keep in mind that cops can work in plainclothes and unmarked cars when they’re on heightened alert in a certain area.

Some other fun multipliers:

  • While we love camover video mashups as much as the next anarchist, consider not filming your actions until you’re very comfortable with the different tactics and your team dynamics. Filming adds another thing to think about and creates evidence that could be unhelpful in case of arrest.
  • Think about how to lower the risk of home and business owners installing new cameras after you destroy their current ones. They may be more prone to doing so if they see it as an attack targeted at them or their property, so consider ways of communicating that it’s part of a general campaign against surveillance in the neighborhood, like leaving flyers or posters in the area.
  • Learn to spot fake surveillance cameras. These may have a fake wire that doesn’t lead to any power source, or no wire and no space for batteries. Leave these alone, or tear them down because they still contribute to a climate of widespread surveillance–but beware the shook business owner who’ll replace them with real ones.

In the end, your efforts are only as strong as your weakest link, so make sure your whole team is prepared to act with caution, discretion, and finesse. With the right balance of secrecy, speed, and skill, your team can outpace even the most sophisticated surveillance systems and continue to disrupt the pervasive culture of surveillance wherever you go.

Indonesia: Urgent: Defendants in the “Chaos Star” network case face up to 20 years in prison

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Oct 282025
 

Anonymous submission to MTL Counter-info

After the mass revolts in August 2025, where a large section of the population rose up and attacked the state’s basic corruption and inequality, 44 anarchist comrades are imprisoned at the West Java paramilitary police compound in Bandung. There is no access for anyone but the families, and even this is minimal. The detainees have been cut off and they are being used in a mainstream media manipulation campaign by the Indonesian state. Many of the imprisoned comrades are very young.

They are all accused of being part of the individualist-nihilist “Chaos Star” network, which is a fabrication created by the police for the purpose of their prosecution. The police claim that the imprisoned comrades were radicalised by ‘Leaders’ and funded by foreign anarchist organisations. The cops point to the existence of banners, flags, books, pamphlets and music, which is in the possession of the detainees, as commonly held items denotative of membership of this “Chaos Star” organisation.

Some of the comrades are accused of serious direct actions such as molotov attacks, arson, riot, property destruction, etc. Lastly some of the comrades are accused of instigation, either online, for their blogs or social medias or for their ‘prominent’ role. They are isolated in the paramilitary compound and the Legal Aid Institute (LBH) in Bandung has been blocked from representing them. An option is to hire a private lawyer but that would cost tens of millions (rupiah). We ask for heightened attention to this dangerous situation. Torture and abuse are being widely used on the detainees, confirmed by the families. The young comrades were injured and hurt until they gave false confessions that they were even at the demonstrations and/or part of specific organisations, as they were subjected to the brutality of the paramilitary police. This is a known fact and a reality that we have to confront. In the wake of the insurrection across Indonesia against the right-wing ex-military Prabowo Subianto, the young people and the anarchist movement has been severely repressed by the regime. Many young people have been caught up in the police assaults and regardless of their supposed “guilt” or “non-guilt”, we extend our solidarity with them, and to all those who struggle against social oppression, prisons, police and the state.

We are publishing the names of our imprisoned comrades and the prison address of the West Java paramilitary police compound where our friends are held. Let’s not leave these comrades alone and let’s send them solidarity letters, postcards and our message of fire. Even if the solidarity post is stolen and blocked by the administrators of abuse, they will know that we will hold them all responsible for what is taking place in Bandung. Let’s shine a light on what the hated police torturers and regime of Prabowo Subianto are doing to our young comrades, and where it is taking place and by whom, and let’s fight back against the police and all prisons everywhere.

ABC/Palang Hitam

West java paramilitary police compound address:

(NAME OF DETAINEE)
Jl. Soekarno Hatta No.748,
Cimenerang, Kec. Gedebage,
Kota Bandung,
Jawa Barat 40292,
Indonesia

LIST ONE

A. Names of the comrades suspected of general crimes:

Name : Aditya Dwi Laksana (A.d)

Name : Mochamad Naufal (M.n)

Name : Gregorius Hugo (G.h)

Name : Rizki Mahardika (R.m)

Name : Herdi Supriyadi (H.s)

Name : Rizalussolihin Alias Jalus .(R.s)

Name : Rhexcy Fauzi Kunaidi (R.f.k)

Name : Tubagus Andika Pradita (T.a.p)

Name : Muhamad Jihar Fawak (M.j.f)

Name : Angga Wijaya (A.w)

Name : Muhamad Subhan (M.s)

Name : Eli Yana (E.y)

Name : Muhamad Vansa Alfarisi (M.v.a)

Name : Muhamad Sulaeman (M.s)

Name : Muhamad Rifa Aditya (M.r.a).

Name : Veri Kurniawan Kusuma (V.k.k)

Name : Joy Erlando Pandiangan (J.e.p)

Name : Muhamad Jalaludin Mukhlis (M.j.m).

Name : Jatnika Alang Ramdani Septiawan (J.a.r.s).

Name : Ariel Octa Dwiyan (A.o.d).

Name : Angga Friansyah (A.f).

Name : Putra Riswan Anas (P.r.a).

Name : Zanief Albani Yusuf (Z.a.y).

Name : Wanda Abdurrahman (W.a).

Name : Wawan Hermawan (W.h).

Name : Reyhan Fauzan Akbar (R.f.a)

LIST TWO

B. Cyber Crime Suspects:

Name : Arfa Febrianto Bin Dodo Sujana (A.f)

Name : Rifal Zhafran Bin Rohman Maulanarifal Zhafran Bin Rohman Maulana
(R.z)

Name : Muhibuddin Bin Maemun (M.d)

Name : Muhammad Zaki Bin Bambang Priono (M.z)

Name : Arya Yudha. (A.y).

Name : Azriel Agung Maulana Als Gama Bin Jabidin. (A.a)

Name : Rifa Rahnabila Bin M Suparman ( R.r)

Name : Marshall Andy Kaswara Bin Nandang Koeswara (M.a.k)

Name : Yusuf Miraj Bin Tata Rohmana (Y.m)

Name : Moch Sidik Als Acil (M.s)

Name : Deni Ruhiat Als Deni Sumargo Bin Rudik (D.r)

Name : Cheiza Bin Tatang Hernayadi (C.z / Anak)

Name : Rizky Fauzi Als Arab Bin Hasan (R.f)

Name : Muhammad Ainun Komarullah (M.a.k)

Muhammad is accused of being an Instagram Admin of @Blackbloczone and
Website Https://blackbloczone.noblogs.org/ .

Name : Andi Muh. Ashabulfirdaus (A.f)
Andi is accused of being an Instagram Admin of Blackbloczone.

Name : Dana Ditya Pratama (D.d)

Dana is accused of being an Instagram Admin of Blackbloczone and Account Owner of E-wallet

LIST THREE

C. Suspected Leadership role:

Name: Reyhard Rumbayan

Eat was arrested in Makassar on 23 September 2025. Eat had previously been in prison for a FAI-IRF attack against a bank in solidarity with injured anarchist comrade Luciano Tortuga in Chile, 2011. Eat has been accused of a leadership role within the “Chaos Star” network and leader of the anarchist rioters. Eat is in solitary isolation and isn’t allowed to meet anyone. Eat had a pre-trial hearing on 16th October and Eat’s investigation period extends to 20 November 2020. Eat has serious health conditions and has paralysis in his arm after a motorbike accident some years ago where one other comrade died. Eat needs ongoing medical care.

Name: Bima Satria Putra

Bima is an anarchist imprisoned for 10 kilos of cannabis who is known for his prisoner’s union project, translations and writings since he was jailed in 2021. Bima has been transferred from Palembang City detention centre to Bandung, where the 43 “Chaos Star” network defendants are all held. It’s unclear what charges have been brought against him due to the general lack of information. Most likely, instigation, and ascribing a leadership role due to his public writings. However, Bima is not part of any individualist/nihilist anarchist network or any egoist cell.

The charges against the all suspects include violations of Articles 187 and/or 170 and/or 406, and/or Article 1 (1) of the Emergency Law No. 12 of 1951, with a maximum prison sentence of up to 20 years.

Additionally, they may be charged under Article 45a (2) in conjunction with Article 28 (2) of Law No. 1 of 2024, which amends Law No. 11 of 2008 on Electronic Information and Transactions (ITE), and/or Article 170 of the Penal Code, and/or Article 406 of the Penal Code, and/or Article 66 of Law No. 24 of 2009 on the National Flag, Language, Emblems, and National Anthem. The punishment could be up to 6 years in prison.

For provocation, they can also be charged under Article 45a (2) in conjunction with Article 28 (2) of Law No. 1 of 2024, which amends Law No. 11 of 2008 on ITE, with a maximum sentence of 6 years and/or a fine of up to IDR 1,000,000,000 (one billion rupiah).

Billy Savoie: the Brown Shirt Bozo Teaching in a High School

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Oct 282025
 

From Montréal Antifasciste

A teacher of Culture et citoyenneté québécoise (CCQ) who repeatedly posts homophobic, antisemitic, and white supremacist comments on social media . . . knowing full well that his students will see it. We’re not joking: this is almost a full-time occupation for Billy Savoie, a teacher at the Cité étudiante high school in Roberval.

On October 17, he even invited his followers on TikTok and Instagram (including a number of his students, who are minors) to watch him “debate” another internet user whom he (incorrectly) believed to be a neo-Nazi. During this exchange, “Mr. Billy” posited that Adolf Hitler “was right about many things.”

Billy Savoie, a Right-Wing Activist with a Left-Wing History

Billy Savoie, originally from La Tuque, began studying at UQAM sometime around 2015. Early on, he got involved the Mouvement étudiant révolutionnaire (MER), the student wing of the Parti communiste révolutionnaire (PCR, a Maoist organization that existed from 2009 to 2022, not to be confused with the current PCR, which is Trotskyist). He stuck with the PCR in the split that tore the organization apart in 2016, with the Québec wing accusing the Canadian section of petty-bourgeois and “postmodern” deviations (this is important for what follows). The PCR then underwent a series of purges, the details of which we will spare you, as they are not relevant to this article. However, one element should be highlighted: the 2016 split and the successive purges, which lasted until 2022, were largely based on hostility toward “identity politics” and the increasingly overt transphobic stance adopted by the Québec wing of the organization. Billy Savoie stuck with the local PCR leadership to the end, and we even believe that he continued on with them when they dissolved the organization and founded the short-lived “Avant-garde communiste du Canada” splinter group, after expelling the old-guard PCR founders, who controlled the party’s bookstore, Maison Norman Béthune. Interestingly, Savoie was also the AFESH’s mobilization secretary during the 2017 campaign for paid internships.

Continue reading on montreal-antifasciste.info.

Tear Them Down: CamOver 2025

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Oct 242025
 

Anonymous submission to MTL Counter-info

PDF Posters: 1, 2

JOIN THE CAMOVER OCTOBER – NOVEMBER 2025

It feels rare to walk through the streets of the city without staring into the eyes of a camera at every turn; the surveillance state is pounding its fist implementing new AI technologies, such as the SPVM’s new contract adopting BriefCam. New announced features of the BriefCam Nexus system include:

-Multi-Camera Search
-Video Synopsis of a person’s comings and goings over a period of time
-Facial Recognition
-License Plate Recognition
-Search by trait (physical or vehicle description)
-Generate alerts on individuals and geographical alerts.

Fuck the eyes of the state, join for this season’s game of CamOver! In CamOver, you play a group of humans confronted with an invasion of cameras in your neighborhood. The struggle against the cameras is important, but your own survival is essential! To win you must form teams with friends in your neighborhood and destroy as many cameras as possible. The game starts the weekend of the 2025 Anarchist Tech Convergence and continues through to the end of November 2025. Be quick and move unseen, dead circuits on pavement. The neighborhood with the most points wins the game.

Let the vandalism begin!
Let’s make this harvest season bountiful!

Terms of Engagement (as seen in the previous mtl camover)

1. Preparation
Speak with your friends and gather a small affinity group. Walk around your area and identify the potential targets. During the scouting, take care to note the following aspects for each target: where to mask up without being seen, where to position the lookouts, and where the exit route will be.

Gather the following items:
mask, gloves & unidentifiable clothing
extinguisher / hammer / rope / spraypaint / rocks

2. Sabotage
The night has arrived. Choose the right tool and be on your way. Position the lookouts, mask up at the predetermined spots and check that no one sees you. Carry out the act of sabotage and then take the exit route as quickly as possible.

3. Let people know
Count up your points: one for each camera. Write a short text recounting the actions and send it to mtlcounterinfo.org. You can also attach an image or video to the text. If you manage to leave with any of the destroyed cameras, get creative: pose with them, dance with them, turn them into puppets or an art installation.

Why play?
• To develop skills and affinity that can be used in many situations: using certain tools, planning actions, becoming unidentifiable, escaping from the police, communicating during these types of moments.
• Keep our streets surveillance free; let the SPVM know that we will not tolarate this new wave of surveillance tech
• Transform our relationships to our neighborhoods: develop an intimate knowledge of the streets, the buildings, the alleys, etc.
• Make the neighborhood safer: for people whose daily activities are criminalized (drug dealers, sex workers, etc.), for graffiti writers, and for those who wish to struggle against systems of domination.

For camera mapping in Montreal:
montreal.sous-surveillance.net
To post communiques of your actions:
mtlcounterinfo.org

For more info:
https://crimethinc.com/zines/blinding-the-cyclops

Using rope
• Attach a small object, such as a piece of wood, to a rope.
• Throw the rope over the camera arm.
• Grab the two ends of the rope and pull!

How to fill an extinguisher with paint

PDF Posters: 1, 2

Action Against the Arms Industry in Solidarity with Palestine

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Oct 152025
 

Anonymous submission to MTL Counter-info

Early this morning, autonomous activists in solidarity with the Palestinian struggle recovered a life-size replica of an MK-84 bomb made of papier-mâché and set it on fire near the Port of Montreal, on Notre-Dame Street between Dickson and Viau. The intervention of the fire and police services disrupted traffic.

The MK-84 is one of the most devastating bombs in existence. Measuring 3 meters and weighing approximately 2 tons, it is the deadliest bomb on the market, with a blast radius capable of killing up to 1 km around its point of impact. During the first year of the genocide alone, “Israel” dropped more than 14,000 bombs on the Palestinian people. This bomb is shamefully manufactured by General Dynamics, which has a subsidiary in Repentigny.

The action echoes the most recent bombings by the genocidal entity “Israel” in violation of the ceasefire. There will be no peace as long as Zionist forces occupy Gaza!
Free Palestine, from the river to the sea!

This symbolic action is part of the Week of Action in Solidarity with the Palestinian Resistance.

Fuck Repression, Concordia Windows Smashed

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Oct 122025
 

Anonymous submission to MTL Counter-info

Two windows were smashed at concordia’s October 7th demonstration because of their suspensions and treatment of the strike Monday, and because they invited cops onto campus and used security to arrest two people. May concordia security suck on my two rocks. Long live freedom. Long live anarchy.

Toward a Politics of Destitution: Nuclei and Revolutionary Camp

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Oct 122025
 

Anonymous submission to MTL Counter-info

Each generation must, in relative opacity,  discover its mission: fulfill it or betray it. —Frantz Fanon

Our generation is up against a wall. And by generation, we don’t mean the mainstream division by age groups, but rather all those who, at a given time, ask themselves the same questions and face the same problems. The wall we are facing is that of meaning. This is what makes us orphans. Political orphans; orphans of forms, explanations, and words by which to make sense of the historical conflictuality in which we are involved. As Jacques Camatte observed in 1973, 

Militants go from one group to another, and as they do so they “change” ideology, dragging with them each time the same load of intransigence and sectarianism. A few of them manage extremely large trajectories, going from Leninism to situationism, to rediscover neo-bolshevism and then passing to councilism. They all come up against this wall and are thrown back further in some cases than in others.1

This rebound effect is always present: some become Marxists after being thrown back by the failures of a territorial struggle, others become formalists by ricocheting off the disappointments of community, and still others are propelled into movementism by the failures of their group. All seek in these different forms the answers that will illuminate the situation and give them the means to fight.

The fact is that our period of experimentation differs from that which characterized the previous cycle of struggle. The same questions no longer have the same answers. What the various revolutionary perspectives of the 20th century had in common was programmatism. In short: revolution would be brought about by the rise of the proletariat as a class and its reappropriation of the capitalist productive forces. Anarcho-syndicalist, socialist, Trotskyist, or Maoist, this was the starting point for all ways of thinking about the overthrow of capitalist society, each pointing to it as the enemy to be defeated. We now find ourselves with a much weaker capacity for strategic clarity than those who came before us. How can we break down the wall of meaning that so many have bounced off of over the past few decades?

For us, meaning has long been linked to our experience of politics: a refusal of the world and an experimentation within that refusal, the attempt to make a community out of it. A common relationship to politics is what we might call a subjectivist understanding of the meaning of commitment, an existential relationship to politics. This way of thinking, which says, “I choose to fight because it is a way of living intensely, fully,” is contradicted when politics appears redundant rather than new, when intensity leaves the terrain of politics, when the community is torn apart. We chase the madness of movement elsewhere, in the couple form, in work, in art, or else we abandon ourselves to our own madness. This way of thinking is matched by an objectivist conception of meaning, which asserts that “revolution will be the result of a gradual rise to power of the masses,” and that history is moving inexorably in this direction. The latter decays as the labor movement is swallowed up by the world of capital, and the language of protest reinforces the political construction of power. The emphasis on the historical determination of revolution, dictated by objective material conditions, is undone by movements that die without attempting insurrection and without building a counter-power, as attempts at revolution give rise to new governments that are just as lamentable as those they leave behind.

Without falling into either of these dead ends, or denying the force that each carries, we say: revolution is not necessary — as an inevitable necessity of history — but it really is possible. We believe that developing this possibility, and the possibility of acting, within it, as an ethical as well as a political force, involves raising the question of organization. The problem of organization concerns the time that separates our present from a possible revolution. This time is a time of questioning and political experimentation, but also of ethical experiments that bind us to this wager. For if revolution is only possible, it is also possible that it will not happen, that the catastrophic course of events will continue. That is why we must continue to reaffirm our choice of it every occasion we get.

With this in mind, the present text aims to contribute, locally and internationally, to the debate on revolutionary organizational forms. In the cycle of struggle that is coming to an end, destitution has been a powerful driving force. Rather than closing this chapter by denying its significance, it is crucial to learn from it and open a new phase of political experimentation. By developing certain shared fictions — destitution, the revolutionary camp, and the nucleus — our aim is to deepen the intuitions that have proven correct, while dissecting those that have led us astray. Such tools can change our relationship to what transpires across the various political landscapes we encounter. We are not alone in our search for answers. This is what drives each of us to seek, despite differences in language and despite the gap between our experiences, what brings us together, and to inquire whether what we have in common seems sufficient. We’ve only just begun.

Destituent movements

Destitution was vividly expressed by the slogan “¡Que se vayan todos!”2, which was the watchword of the Argentinian movement in the early 2000s. In the years that followed, the same unrest spread, marked not only by a refusal of the world as it is, but even more so by a refusal to seek an outcome that would bring closure to any particular political sequence. The aim was to do away with all conceptions of “social change” and with the prospect of taking power. “Fuck toute,” said the student strikers in Quebec in 2015. In the same way, something is happening today on a global scale, an exacerbation of political violence in the streets that claims no legitimacy, is not based on any clearly identifiable subject, and is not justified by any social project.

In 2008, Mario Tronti exclaimed, against his own Leninist political grammar, that another history was opening up, one in which the logic of revolt no longer relates to a project of building something, but consists entirely in putting all that is into crisis; it is no longer merely political, but ethical. For Tronti, ethical revolt reflects the state of crisis in which working-class subjectivity finds itself as the bearer of a positive project. It testifies to the collapse of programmatism. What is revealed in this type of revolt is precisely the refusal of the totality of the social model, which leaves no room for any exteriority, intruding into even the most intimate aspects of our lives. Ethics thus surfaces in contemporary revolts because it accounts for the totalizing grip of domination, something that classical political responses have failed to do. Moreover, what is at stake and being fought against in these revolts is not an enemy that could be conceived as totally external to us, but also something that runs through us. It is not only the institution or the commodity, but our need for them, their hold over us. It is a certain relationship to the world, ways of thinking, doing, and loving that are being disrupted. The destituent hypothesis therefore assumes that other forms of life can be invented from within this rejection of the world. Certain central elements of the classical revolutionary tradition are thus discarded: the seizure of state power, the declaration of a new constitution, or the decree, from above, of new revolutionary institutions.

The historicist hypothesis according to which destitution is “the dynamic of the era following the defeat of the labor movement,” is one possible use of the concept of destitution, a descriptive one. Although interesting, this analysis remains insufficient, as it offers a unilateral view of what takes place in political situations. In fact, their reality is an ambivalent one. As Kiersten Solt stated in her critique of Endnotes: “Contemporary upheaval is the site of a conflictual encounter between destituent gestures and constituent forces.”3 Although more precise, this statement does not completely convince us either. The political thinking that follows from it remains limited. If we need to think beyond the opposition between destituent gestures and constitutive force, this is because it does not allow us to imagine what a destituent force might be. Our role as revolutionaries cannot be reduced to the dissemination or explanation of certain gestures made within movements. This is the limitation that has also been encountered by hypotheses such as the meme-with-force, or the generalization of gestures such as the front line or the black bloc. By giving centrality to forms invented in the breaches opened up by revolts, it is no longer even certain that such a conception of destitution is a conception of revolution.

In recent debates, much has been written about destitution as a negative gesture, and not enough about what a revolutionary destituent politics could or should be. For us, it is a question of knowing how to differentiate between a historical description and a gesture of political prescription. Starting from the observation that destituent dynamics are at work, without limiting ourselves to describing them, represents for us a first step toward formulating a destituent position. From this point, however, we see two paths emerging: the destitution of politics, and the politics of destitution. Our goal in this text is to identify some of the impasses we see in what we call the destitution of politics, and then to outline a politics of destitution.

The destitution of politics

What the movement of the squares, the ZADs, the insurrections of recent years, and the “non-movements” in which life is reinvented through struggle show above all is an insurmountable gap between the aspirations of those who take up the struggle and their political translations, even by the most radical organizations. Destitution refers to the realization that there will no longer be any organization that can unite all demands, at least none that is not a scam within a negotiation framework, none that does not benefit the state. If even “revolutionary” organizations fall far short of what is happening everywhere on the planet at the slightest sign of insurrection, what is the point of holding on to them? 

In recent years, one of the responses that has emerged argues that we should instead focus on sharing these moments, certain experiences of the world, and the ethical shift that emerges in polarized situations. As the title of the journal Entêtement suggests, it is a matter of “holding a sensibility.”

Everywhere in this era, the representative [identity-based] “we” is overwhelmed by the experiential “we,” which is so malleable and unstable, yet so powerful. The representative “we” on which this society is built cannot understand this historic emergence of an experiential “we.” They are literally terrified, traumatized, and outraged by it.4

One form of what we call the destitution of politics states that what needs to grow is the distance between ethics (experiential “we”) and politics (representative “we”). The widespread disillusionment with representative politics and the opening up of questions beyond the logic of interest certainly point to an opening in which we need to deep dive. Taking a stand for ethics in this manner, however, tends to evacuate the possibility of a “we” that is neither representative nor purely experiential, but partisan. A new idea of politics can arise from the failure of its representative concept.

If they are not supported by a political form, ethical revolts fall prey to two kinds of betrayal. The most obvious is reformist betrayal: a revolt against the whole world (including our way of being in it) goes down in history as a movement against one of its particular aspects, or as a victory giving rise to a sense of progress and justice.5 The other betrayal is one that, while recognizing the total nature of the political challenge, forgets the centrality of revolt in the emergence of this truth and, from there, retreats into ethics. It is easy to imagine the former: movement leaders who have become politicians, NGO presidents, professional leftists of all kinds. The latter are those who, having experienced revolt, see their lives turned upside down and, in an attempt to secede from everything, ultimately break with revolt itself. Having entered movements through the political door, they leave through the ethical door and try to create a world in which this way of being can flourish. After the intoxication of the movements, many think they can continue in this way. 

The attempt to formulate an orientation based on ethical withdrawal tends too easily to lead down the path of what we call alternativism. Alternativism is one of the figures we associate with the destitution of politics. By focusing on projects as projects, it offers the possibility of pleasing everyone. For radicals, the alternativist horizon is that of a counter-society, while for reformists, change will come about through the gradual spread of these practices within the economy. In short, there is no head-on struggle with the hegemony of the economy, no thought of going beyond “what is possible, here and now,” only abdication in the face of the struggle to be waged. The fact that, instead of fighting, radicals and reformists are defending the proliferation of short supply chains, bioregions, and community service centers is more indicative of the historical defeat of revolutionaries than their ideological victory.

Before long, infrastructure that was supposed to serve as support becomes its own end. By putting in place infrastructures that are not immediately political, we hope to contribute to a possible political situation, or even a future crisis. Thus, in its autonomous form, alternativism expresses a distance from the insurrectionary fabric, and places antagonism in a future time. A day will come when these lands will feed the communards. Who can be against virtue? In any case, the prefiguration of a post-revolutionary world, coupled with a desire to build it now, has taken precedence over the construction of a political force.

Which forms after informality?

Until recently, the emphasis on ethical revolt went hand in hand with the rejection of all forms of organization. For a while, alternativism appeared to be a serious path that didn’t betray what had given rise to it. More broadly, while informality and destitution seemed to go hand in hand, we quickly felt their limits. In many ways, the last few years have seen the question of organization come back with a vengeance.

Informal organization, which is the implicitly dominant option in the current cycle of struggle, is running out of steam and meets criticism from all sides. The dynamic, which was based on the recurrence of classic social movements in which reformist or pseudo-revolutionary organizations could be overwhelmed, criticized, and fought, reached its swan song with the pandemic. After the last insurrectionary outbreaks, any political possibility was crushed by the authoritarian management of Covid. Most of the pre-existing informal groups were reduced to their involvement in various projects (community, mutual aid, neighborhood, social center, business, magazine), if not to maintaining a pessimistic, even cynical attitude toward any political attempt. Of course, there are still informal groups that maintain political relationships by participating in this or that struggle, but as a hypothesis, it no longer makes sense.

The failure of the first phase of destituent experimentation — which could be defined as the first two decades of the 21st century — has thus produced a formalistic reaction that manifests itself in the creation of open groups. This reaction believes it can remedy the weakness of the revolutionary movement through technical solutions: formal structures of engagement that allow for the broadening of the organizational base. Some have thus reacted to the obvious failings of informality6 by donning the old clothes of politics: they oppose the clandestine nature of the crew with formal, public, open groups aimed at breaking the isolation of a politics condemned as sectarian. But strangely enough, old clothes smell like old clothes and formalism is returning to frameworks centered on social categories, such as class and other objective markers, or (it’s often both) to vanguardist theories of organization.

The pendulum has swung back, leading former advocates of informality to respond to the problem of numbers, commitment, and isolation with public structures, and to the unspeakability of their ethical and political content through broad petitions of principle (anti-capitalist, feminist, environmentalist, etc). Their publicity, presumed to be a guarantee of expansion and propagation, leads in the end to a feeling of being too exposed to carry the desired intensity, or to draw strength from it after the fact. Moreover, in critical moments, open spaces do not provide the confidence necessary to really get involved, and the vague sharing of identity or principles does not generate real commitment.

To seek the solution to the problem of strength in a mode of appearing is to pose the question backwards. Public organization may well give a momentary feeling of power, but this proves deceptive in moments when the police attempt to systematically crush what springs forth. As these public organizations succeed in their political construction, they are defeated by repression. They do not contain the seeds of their overcoming, but of their own crushing. At a time of surveillance and control specific to the faltering of the global capitalist order, there can be no openly — and truly — revolutionary group in the public sphere.

In addition to the problem of appearance, returning to the use of outdated historical fictions or sociological categories derived from new criticism cannot provide meaning to contemporary conflict. These terms found their strength in their ability to give meaning to what was experienced. They were devices for simplification, as political concepts always are. Today, the rhetorical pirouettes and academic arsenal needed to give them meaning testify to their fragility, not their strength. Programmatism did not run its course because the labor movement was defeated as an enemy, but rather because it was swallowed up by the world of capital. Everything that made the labor movement strong has been integrated into the reign of the economy. What could be seen as the expression of the proletariat, or as Marx put it, of an “order that is the dissolution of all orders,” has been lost. The labor movement was born in the economy, so it is not surprising that it died there.

For many, there is a great temptation to return to class struggle as a general explanation. It serves as an analytical crutch in their search for the power that these historical hypotheses actually brought into existence. Instead of taking this path, we ask ourselves: what force was made possible by the hypothesis of class struggle?  

Even if the terminology of the past cannot help us grasp the complexity of the events that arise, the fact remains that fiction is a serious matter. We need fiction to believe in the reality of what we are experiencing. The most urgent political task is to find and share the terms that give meaning to our experiences, to what opposes domination, exploitation, destruction, and all forms of power. Money is a fiction, as are the state and the law. We must oppose our fictions to those imposed on us. Paired with the concept of destitution, the nuclei and the revolutionary camp allow for the recapitulation of historical conflictuality.

Organizing a destituent force

Destitution implies a “crisis of what is,” a total rejection of the world. The stance we are calling the “destitution of politics” is part of this negativity. However, due to its ambiguous relationship with conflictuality, it fails to participate in the development of a revolutionary force — a force capable of confronting constituent power, not just to call for desertion from it. Furthermore, the formalistic public response, the renewal of anti-capitalism, necessarily fails to meet the demands of clandestinity imposed by power.

As we stated above, although destituent dynamics are at work in contemporary movements, they are too often covered up by pacification, order, and the reign of normality. For Idris Robinson, the task of revolutionaries is to reveal the destituent dynamics in order to disrupt the order of things and precipitate it into an uncontrollable conflict. Rather than saying that destitution is immanent in contemporary revolts, he argues that the unmanageable conflictual situation is in fact the result of the organization of a destituent force. It is therefore necessary to “organize a power capable of producing a diametrically opposed enemy, thereby provoking such a savage confrontation that it leads to a totally unmanageable, uncontrollable, and ungovernable situation.”7

It is obvious that there is no switch that can magically trigger such a confrontation so savage that it would lead to a totally uncontrollable situation. What is possible is to seek out, push, and reveal the antagonisms contained in each situation. At the very least, we must rebuild an imaginary of political struggle and seek out those who can agree on similar approaches. If the destitution of politics has for the moment taken the form of refusals, the content of what a politics of destitution might be remains to be elaborated. The question, then, is how to develop a political force capable of reinforcing the revolutionary polarity within situations, of making the destituent option stronger. How can we ensure that “none remain”?

To arm destitution with a politics allows us to imagine a positive content for the various refusals it entails. The politics we are attempting to describe here concerns the way in which we remain faithful to situations that disrupt the ordinary course of things, so that what opens up in these situations does not close again as soon as normality resumes. Badiou put it aptly when he wrote that “the party” is what organizes fidelity to the emancipatory event, carrying its consequences as far as possible. 

What is then revealed, and what we must remain faithful to, is the following truth: the normality of the economy is not the only conceivable path; it is possible to make choices based on other logics. We must politicize the refusals that emerge in revolt and that can irreversibly disrupt our lives by becoming part of us. If ethical revolts have the power to erupt, the challenge is to find the political forms that make them last over time, the statements that make them shareable beyond experience. Remaining faithful to this truth means continuing to nurture this upheaval. This shared density exists in opposition to the economy and necessarily imposes something that transcends our own lives. From there, politics calls upon the idea of a “we” that is a belonging but which we must always try to place within a horizon, including as participants in a camp.

A contemporary, deeply liberal inclination, leads some to conclude that they must avoid involvement in any group, that “my life is my choice.” Ultimately, it would be more interesting to navigate the emotional misery of existential liberalism than to get caught up in what could become a sectarian drift. The critique of activism that we ourselves spread was in fact too soluble in this epoch.8 To break out of this dead end, we believe it is necessary to formalize political spaces. Formalize in the sense of giving shape and putting into words, so as to clarify the contours of a position: who shares it, how porous is it, how do we relate to it, and how can we strengthen it?

We also believe that it is possible to formalize our positions without betraying our belonging to a larger “we,” that of the insurgents, our historical party. In other words, we need to give ourselves political forms, while knowing that situations will reveal their limits, and they will have to be overcome. Our partisan coordination bodies, our revolutionary nuclei, must never lose sight of their relationship to a larger conspiracy. The plan remains that of revolution in the moment of insurrection. Everything else is merely prolegomena.

On the one hand, the “revolutionary milieu,” largely characterized by informalism and a refusal to commit, is clearly not up to the task. Out of fear of confronting the wall of meaning, or out of a guilty leftist conscience, we have developed a reflex of creating spaces for others — even if it means stating half-truths we don’t believe in the hopes of increasing our numbers. In the absence of a space in which to bring strategic orientations into play — not in terms of sectoral struggles, but in terms of the revolutionary horizon — the various organizational attempts are doomed to produce radical agitation with no future. On the other hand, current formalizing responses are insufficient to rebuild a force capable of bringing about and growing the revolutionary possibility. Here we propose to outline the contours of this force, which we refer to as the revolutionary camp, and the more restricted space from which we conceive it, the nucleus.

Building the revolutionary camp

The Party, which not so long ago held the vast majority of revolutionary organizations within its fold, has been replaced in recent decades by the milieu. What binds revolutionaries today is essentially a set of implicitly political interpersonal relationships. The milieu is a fantasy of organization, an aggregate without a horizon, almost accidental, which reproduces itself through ritualized dates (book fairs, annual demonstrations, etc.), in a radical aesthetic, or through the creation of new projects that will die as quickly as they are born. Although it can concentrate its strength during this or that event, it must be admitted that this form has not produced the slightest political clarification that goes beyond its microcosm in the last decade. Nothing very threatening for the moment.

However, there is undoubtedly still something like an “historical party,” a way of naming all the people and gestures that are actively working to overturn the world of the economy and its governments. While this way of envisioning things inspires us, we believe that it is only possible to form something like a camp if we are truly organized. We need fictions — ideas that allow us to think about and recognize ourselves — that push us to produce forms. A plane of consistency. For us, the revolutionary camp is not only a place for sharing ideas, but also for actively taking sides for revolution. It must serve as a space for discussion, strategic planning, and organization among different groups. The camp is a space, it is not an institution that can be replicated with its codes and procedures. Rather, it is a way of thinking about conspiracy, a form that is beginning to spread. The revolutionary camp is therefore both a hypothesis and a concrete form for political organization.

The purpose of a space such as the camp is primarily to remedy the scattered and isolated nature of revolutionary forces. In a given situation, coordination within the camp leads us to consider more powerful interventions, both tactically and in terms of discourse. Avoid multiplying calls and confusion. If necessary, think about disagreements on political and strategic grounds, not in terms of misunderstandings or interpersonal conflicts. Outside of the movement, when forces tend to withdraw into themselves, the camp establishes a space where exchange allows for endurance over time. In the same way, the camp offers a strategic distance between the forces that compose it. Instead of merging them, it allows for their interplay.

The camp does not constitute a point of enunciation, a new political subject capable of acting and expressing itself. We seek to organize the conspiracy: to find ways of bringing together the various forces at play and to break out of our impasses. However, the camp cannot be reduced to a space that represents the elements that compose it. Groups should not approach it in the mode of a congress — where everyone seeks to assert the positions of their political unit over those of others — nor in the mode of an assembly, from which a decision must emerge by individual vote count. The decisions taken there are based on the possibility of agreements and initiatives that cut across the forces that compose it: a new situation may lead to an original initiative that does not overlap with the previous division or with all the groups present, but is a new set of its own. Belonging is based on the encounter between different positions, and it must always be updated; but for this reason, it is more sincere.

In addition to belonging achieved through a common political sense and the choice of a shared narrative, we also believe in the generative nature of commitment. The camp must provide formal and concrete spaces that have an interiority, that are linked to active presence and participation: spaces for discussion, debate, planning, debriefing, etc. The degree of formalization, as well as the characteristics of the groups that compose it, and the question of whether it can include individuals or only groups, remain to be determined based on the basic guidelines set by those who use this space.

Although the camp does not require all its members to have the same priorities, it nevertheless presupposes a basic criterion and orientation, which is to raise and bring to life the question of revolution: the ability to say “we,” even if this necessarily covers differences. But the label “revolutionary,” applied indiscriminately, cannot be a guarantee of belonging. The camp is not a milieu or network that gathers all kinds of tendencies with their claims to radicalism. For the forces that belong to the camp, political activity must be part of a strategy that can be explained. In the absence of a strategy, there looms the problem of a “black box” capable of magically transforming any form of reformist involvement into revolutionary activity.

Obviously, it is impossible to decide outside of any given situation what exactly defines a revolutionary position. This exercise in discernment remains fundamental; it is through this door that we must one day emerge from the tunnel of deconstruction. We will not be fooled again by reformism or the seizure of state power. Revolution implies an upheaval of the established order and ways of life by the insurgent masses. All those who work tirelessly for the advent of this upheaval and decide to organize on this basis will participate in the revolutionary camp.

Forming dense nuclei

What political forms would be found within the revolutionary camp? Undoubtedly a little bit of everything we have seen before: affinity groups, small communist cells, groups of friends, members of political organizations, milieu pillars, people making attempts in territorial struggles, on social or economic issues, etc. The composition would surely vary depending on the location, the level of intensity, and the forms of political organization specific to each place. However, the formation of dense and determined political units would drastically change the strength of a space such as the revolutionary camp, and more broadly, the general political atmosphere. These units are what we call revolutionary nuclei.

One of the current limitations we see is the lack of a clear position coming from organized groups. The affinity group, as well as the broad formal organization, are each affected by this shortcoming. In order to formulate a position, a revolutionary nucleus should ask itself certain questions: What is our framework for analysis? What is our strategic perspective for the coming months and years? What are we going to prioritize? Why? What interpretations do we share of our common experiences? Of our failures and successes? It is not a question of producing grand meta-narratives, universal explanations that seek to encompass all experiences and situations. Our interpretations must be able to adapt to the situation and emerge directly from it; once they become fixed, they confines us. We need to be able to come together around a set of articulated considerations that can be heard and shared by others. 

Revolutionary nuclei are the kind of political forms capable of accomplishing this task, in that they constitute the most dense form of political organization. It is not the number of members within a nucleus that creates its density, but rather the political position decided upon by those who comprise it. Its position cannot be summed up in broad principles or shared identities. Rather, it constitutes a strong political agreement that has consequences.

The lack of positioning among organized groups contributes to the confusion that currently prevails. Without proposals on the table, it is impossible to understand each other or to situate ourselves in relation to one another other than through effects of distinction; the interpersonal takes precedence over the political. By definition, a position is both one of the coordinates that allows an object to be located in relation to another and the orientation that this object takes according to its horizon. The nucleus must be a point of enunciation. Taking a position means expressing, stating, and formulating, like a stance one decides to take to be taken, a reading of the world to which to rally. However, a position is also the way in which something is arranged and organized. Form is inseparable from substance. In the nucleus, commitment is based on trust and understanding, which strengthen bonds and maintain form over time. This understanding develops through a mutual agreement: prioritizing something that affects a much broader horizon than the collective life of the group.

Each nucleus necessarily rests on an ethical foundation, whether explicit or not. For us, political engagement implies a profound transformation of life; it means challenging our relationship with money and work, experimenting with collective life, sharing not only material things — what we have — but also who we are, our desires, and the decisions we make. Opening up the space of the common defies the logic of appropriation and valorization within the group. Without wanting to reduce politics to life itself, we believe that what we share is meaningful: we believe that life is changed when it is experienced together. It is what gives strength and sustains commitment. 

From our experience, the lack of clarification of forms is one of the problems with crews and affinity groups. This ambiguity hinders their porosity and makes their criteria for belonging arbitrary. While we recognize the intensity of collective experimentation and the conspiratorial opacity that drives them as important, the core structure offers the possibility of formalizing procedures, clarifying rhythms, and problematizing modes of entry and exit. In this sense, it resembles a broad formal organization. In order not to become stagnant, the nucleus necessarily seeks to meet other nuclei, to become stronger and wiser. It is through belonging to the nucleus that the commitment of its members can be maintained and clarified. Similarly, sharing proposals and a commitment to them makes its expansion possible.

Nuclei only really make sense to the extent that they remain in dialogue with other nuclei and the wider space of the revolutionary camp. While for the moment we are only able to experiment with cores of this kind involving a few dozen people, our wager is that it is possible to do so with many more. History is full of all kinds of experiments that, without betraying the density of their bonds, were able to grow in number.

Spaces of experimentation: communism, use, politics

If an immense gap sometimes seems to separate revolutionaries — that of theoretical and political vocabulary — our inclinations point in a common direction. As political orphans, exhausted from constantly being thrown back by the wall of meaning, at least two things bring us together. The first, and more immediate, is revealed in what we seek to encounter or provoke in the various social movements or situations we face: gestures of rupture, discourses that elude the logic of law and legitimacy, ungovernable impulses. It is through a supplement of organization, and not through simple participation, that what is lacking in a situation can be figured out and carried through. The second lies in our desire to confront the revolutionary question based on the failures of the last century and the obstacles of our immediate present. Our paths point toward a withdrawal from the politics of power, but to date they have been in tension with the formulation of our own politics and with the principle of organization. It is within this tension that we orient ourselves.

We speak of strategic spaces as a use of politics. But what makes this use possible or, more generally, what makes politics possible? We are committed to the negative dimension of destituent politics, because we know that it is in the destruction of state power that the possibility of communization lies. Insurrection, the political event par excellence, is precisely the privileged moment, because it allows the most general question possible to be opened up to the greatest number of people possible. In it, any prefigurative or planning attempt would be either humiliated or imposed [imposé]. However, this negative redeployment of politics, its mistrust of ends, requires us to rethink the meaning of communism, which has served as the horizon in the politics of the last century. Communism has been disastrously understood as the fabrication of a new world by the state. Today, we instead think of communism as the condition of destituent politics, in at least two ways.

Firstly, communism is the name given to a politics of enmity and antagonism to capital. As Bernard Aspe points out, it is the name given to a general philosophy of antagonism, of irreconcilability with the world, and of the possibility of exteriority here and now. Communism is therefore the name of a possibility of politics, because one politics can only reveal itself in relation to another that serves as its enemy at the level of totality. Not momentarily, in a process of internal modification, but completely. It is specifically by revealing how decisions other than those related to interest are possible that communism establishes itself as the name of a politics against the economy.

Secondly, communism refers to the condition of politics in yet another way: we cannot imagine shouldering [porter] something politically without collective elaboration. This requires the opening of a space in which the question of survival does not constitute the central issue. More than a material arrangement, communism transcends our simple ability to make ends meet, and arises when beings stop counting and instead share what they are as much as what they have. Ethical withdrawal is, after all, only one of the possible forms that destitution can take. If we allow the existential dimension of the destituent movement to become indefinitely inflate, its communist charge ends up neutralized. We are not saying that this dimension should be denied, only that it must be linked to the construction of a political force. 

Communism is therefore an idea that guides us, something we aim to spread as much as we seek to discover it in the world. It is a relationship that allows us to see in a gesture or an event the potential either for division, intensification, or alliance. Communism is experienced by many wherever the logic of appropriation fails, like an ambiance: wherever the distance between those who decide and those who act, between those who own and those who do not is abolished, allowing decisions to be made, orientations decided, practices adopted or eliminated. In this sense, communism can only be experienced at a distance from the state. The soil from which such experiments grow does not lie the pleasure of combat, or any scientific knowledge regarding the possibility that the nightmare might end, even if this can nourish us. Its breeding ground is the shared truth that the nightmare can end.

Of course, our participation in this or that situation is never fully conditioned; we can always be swept up in an event, independently of any space that preceded it or outlives it. However, anyone who finds comrades there and decides to remain faithful to the event will inevitably confront the question: how could this continue? However useful the distinction between ethics and politics, we may be touching here on their point of inseparability.


Notes

1. Jacques Camatte, “Against Domestication” (1973), online here. The French original was recently republished here.

2. “They must all go” and the second part of the slogan, too often forgotten, “y no quede ni uno solo” (and none must remain), perhaps announces the task of the new phase of destitution that is beginning.

3. Kiersten Solt, “Seven Theses on Destitution,” Ill Will, February 12th, 2021. Online here.

4. Anonymous, Conspiracist Manifesto, trans. Robert Hurley, Semiotexte, 2023, 301.

5. Consider the example of the political sequence of 2012 in Quebec and the way in which it was brought to a close. Many months of heated protest were reduced to the issue of tuition fees and a change of government through elections. 

6. Informal politics has been unable to provide a theory that goes beyond its own experience. It is confined to silence, melancholy, or research.

7. Idris Robinson, “Introduction to Mario Tronti’s ‘On Destituent Power,’” Ill Will, May 22nd, 2022. Online here.

8. The rejection of classical activism, which artificially separates life choices and political perspectives, has generated confusion concerning what constitutes political action. The rejection of classical politics led to a tendency to completely blur the distinction between ethics and politics, rendering the difference between the organization of existence and the development of political forms obscure or ambiguous.