insurrectionalism

You Don’t Need to Be a Dickhead to Be a Nihilist, But It Helps

06/April/2015

I sit in a caravan in the Sully site, where most of Kilnaboy is based, contemplating the events of the last 24 hours or so, in which I have experienced a series of changing interpretations of the same event

I have heard things second hand, third hand, fourth, all at different times, piecing together the implications. It has caused me at certain moments to doubt whether I had any friends in the world, then to be reassured. At times I felt that the forces of evil were triumphant, and that I was resigned to abandon all my hopes and dreams to discover a new life on the road.

Basically, some shit went down, but it all seems sorted now.

The future ahead of me seems bright, my plans seem not only feasible but almost inevitably bound to come to fruition almost without much effort needed. Of course, this is not actually the case at all and I will need to constantly keep the dream alive in the minds of others, and of course myself, which takes considerable energy.

It’s basically a dream war that I am engaged in, and sometimes rival dreams come into collision to my own in ways that are disturbing and most confusing. Indentifying malignant dreams in the minds of others seems to me now to be of paramount importance for the success of any venture.

Witness the nihilist-individualist-insurrectionalist tendency of the anarchist mileu. Their dreams are on full display, they make no bones about it. They want destruction.

I am not unfamiliar nor even particularly unsympathetic to their world-view. Sympathy is after all about feeling the same way as someone, and I have often felt that there is a great need for the destruction of a great many things that currently exist in this world.

But much of the literature of this tendency uses the word ‘existent’ to describe that which they wish to destroy. Now I am sure that many of these writers have chosen their words carefully and probably could give you a pretty reasonable sounding reason for why they choose to use that word, which sounds so awfully close to the word ‘existence’. But it is certainly not a word in everyday usage in English speaking countries, so it is extremely likely to be misinterpreted.

My understanding of what nihilism means as a political philosophy is not so much that they wish to simply destroy everything that exists, but that they are in favour of the violent destruction of all authoritarian structures and yet do not believe it is wise to formulate a program or vision for how society should be organised afterwards.

I can see a certain logic there from the point of view of someone who wants to see a better world and is convinced that it necessarily involves the dismantling of all oppressive structures. Most anarchists do not claim to have all the answers for how a post-revolutionary anarchist world would look after all.

Indeed, for enough people to be mobilised against the forces of the State in order to stand a chance of defeating them, there would need to be an extraordinary level of unity and cooperation amongst working class people, and perhaps this is unlikely to be achieved if people are to insist upon too much consensus upon theoretical questions.

It is often the case that groups of well-meaning people end up arguing for hours about theoretical questions without coming to a consensus and that this causes much less work to be done than when these discussions are somehow avoided.

Some nihilists may be people who would indeed like to see a world based on mutual aid and cooperation, but just don’t want to ram that vision down other people’s throats while they are trying to unite with them and take on the forces of oppression.

For example I once read a pamphlet called ‘nihilist communism’ which seems to be arguing for nihilism as a strategy for libertarian communist revolution. They claim that attempts by ideological communist and anarchist groups to inspire class consciousness amongst working class people have little to no effect on the actual likely hood of a revolution.

Instead they assume that in the workers will take over the means of production and reorganise them along communist lines inevitably without communist activists having to do anything.

This may just be a rationalisation of these particular nihilists’ laziness or ineptness at reaching out to the public. Or it may be an interesting contribution to a debate on revolutionary strategy. Perhaps both.

At least it is clear that they ultimately believe in a world based on a positive vision of human solidarity, to the point where they naively imagine human nature to be such that people conditioned their entire lives by capitalism would suddenly change their entire world view and way of life over night simply because the power of the State had collapsed.

The same can not be said though of a certain individual I have recently met describing themselves as a “nihilist individualist” – which I understand to be an increasingly popular tendency amongst certain members of the anarchist milieu, thanks in part to the ‘propaganda of the deed’ of certain groups such as the Conspiracy of Cells of Fire.

As an individualist, this person claims not to care about the working class, and as a nihilist, not to care about the world once the State is gone, or even about trying to destroy the State completely, merely doing lots of violent actions against it just for the hell of it. He seems to be one of those people who believe that climate change will sweep away the State, or that everything will collapse on its own.

In this regard he is similar to the nihilist communists in that he thinks the State will collapse on its own and then his preferred vision for the future will come about. Where he differs from the communists is that his preferred vision seems to be a nightmare apocalypse world rather than one which is actually good to live in.

He thinks there is no hope to save the world, and that anyone who thinks there is so stupid that their ideas should be violently opposed.

This is what he has spent many hours talking to me about, even when I have made it clear to him that I do not particularly enjoy listening to it. He will sketch out in detail just how doomed everything is, painting a vision in other people’s minds that he fills in more and more details of. Whatever visions he has in his own mind of such a world must be even darker.

His dreams are on a collision course with those of almost everyone else in the anarchist milieu, and he seems to actively take pleasure in destroying their faith in whatever it is they believe in, through constant angry ranting, regardless of how much people beg him to stop for the sake of their mental health.

This experience is going to make it very hard for me not to become prejudiced against any person claiming to hold views they call ‘nihilist individualist’, or any actions or literature bearing that title.

I know it is not fair to blame a set of ideas for the actions and attitudes of a particularly unpleasant individual, but he truly has scarred my mind, which will surely be likely to impair my rational judgement of a set of philosophical ideas that are so closely intertwined with these unhappy memories.

All of this has made me feel it more necessary to affirm what I do believe in and how it differs from nihilism, and especially nihilist individualism.

The set of ideas that first convinced me that the anarchist project had validity were those of the social ecologists, such as Murray Bookchin. In short, social ecology is the theory that in order for human beings to live in harmony with other species as part of sustainable ecosystems we must organise our society on basically anarchist communist lines, while of course also making other more obvious technological and agricultural changes.

Social ecology is a radical tendency of the environmental movement which has been explicitly influenced by anarchist communist ideas, and creates a theoretical framework for understanding the intersections between social struggles and environmental struggles.

To me, social ecology is compatible with class struggle anarchism, anarcha feminism, queer anarchism, and pretty much every other strand of anarchism. It can be an intellectual tool to help unite working class people of all identities to unite to create a more sustainable world which is also one in which individuals are more or less completely liberated by the fact that their basic needs are met by communistic forms of social organisation.

My experiences as an active anarchist militant between 2007 and 2011 led me to the conviction that the ideas of the insurrectionalist tendency, and especially Alfredo M Bonanno, about the ways in which anarchists should organise in order to help build working class revolutionary consciousness were correct.

At least, I thought they were more correct than those of the platformists, specificist’s and ideological anarcho-syndicalists, though I still retain sympathy for the IWW concept of trying to build ‘One Big Union’ as part of a diversity of tactics, but not as a sole strategy.

Ideological anarchist syndicalists, like the IWA, or groups inspired by platformist and specificist ideas, like the IFA, in my opinion are wasting too much time trying to convince people that anarchist communism is what they should believe in.

This is why I find the ideas of the nihilist communists interesting, but I believe they take it too far. I believe that we should be trying to convince people of anarchist communism, but not by talking about it theoretically as a potential vision for the future that we can choose to struggle for if we want to.

I believe we must demonstrate the necessity of the ideas of anarchist communism by showing how they are directly useful in creating a new society based on a sustainable relationship to the earth, and be actively trying to build a working class movement to fight for the revolutionary changes necessary to save the human species.

I believe that to build such a movement we should adopt an insurrectionalist approach to strategy and organisation. We should organise as informally as possible while retaining as much structure as is absolutely necessary for practical reasons, and the basic unit of organisation in any anarchist project should be the affinity group.

Affinity groups should seek to make direct contact with working class people outside the anarchist milieu to form ‘autonomous base nuclei’ who then engage in a conflict with the State around a clear, achievable goal. Insurrectionalist Social Ecology would mean forming autonomous base nuclei that were engaging in struggles against the State based around both social and ecological goals at once.

By taking action with people outside the anarchist milieu, we avoid ghettoising ourselves and becoming irrelevant ideologues. If we achieve our specific goals we will hopefully inspire other working class people to replicate the actions we have taken alongside the people in our autonomous base nucleus rather than only inspiring other anarchists, as would be the case if we only took action in our own explicitly anarchist affinity groups.

An example of a conflict with the State that had both social and ecological aspects and which involved a combination of anarchists and non anarchists taking action would be a squatted piece of land being used by anarchists and non-anarchists alike to promote ecological awareness and the benefits of communal living, which actively resists attempts by the State to evict it and mobilises the community to help with the resistance by pointing out that they have a common enemy in the local capitalist landlord.

Such a struggle is going on now in the Yorkely Court Community Farm in the Forest of Dean, and it is successfully building it’s support base in the local working class community, while at the same time hopefully inspiring them to care more about ecology and the necessity of struggle against the state.

Thousands of similar revolutionary projects are going on around the world, resisting Fracking, Mining, Tar Sands Oil extraction, and many other environmental disasters being perpetrated by the State and it’s capitalist friends.

The amount of territory on earth which needs to be taken out of the control of the State and be put in the hands of working class people organising in ways compatible with Social Ecology, is huge, and in fact grows by the day. We not only need to be reclaiming the land, sea and sky from our enemies but also to be repairing all the damage they have done over the past two centuries and creating something sustainable at the end of it.

It’s a ridiculously huge task, but luckily for us as individuals we don’t need to really waste our time thinking about how big a task it is, because we are just playing very small parts in a very big task, so we just need to look after our mental health, stay positive and get on with doing our own fair share of the revolutionary work.

By carrying on pushing, by creating good strategies and by constantly updating our understanding of how best to inspire people to change their consciousness and become actively involved in fighting for a more sustainable world, I believe it is possible that the human race will survive the twenty first century.

We are not going to get there if our efforts are hampered by people who openly admit that they do not want to help fight for that world because they either do not believe it is possible or even desirable. If such people get in our way we must resist them and not sacrifice our revolutionary projects to their death-wish for the planet.

If there are people reading this who call themselves nihilists but who do actually care about the survival of humanity and just have some difference of opinion about what kind of strategy we need to get there, then I do not mean to cause you offense, so long as you are someone capable of polite conversation and debate.

If you do not care, either about humanity, or the feelings of those humans who do care about humanity and are trying to help save it, then I don’t know why you would hang around the anarchist milieu except to deliberately provoke people and cause them harm just because they have a different, more positive outlook than yourself. In other words, you’re a dickhead.

What does the Anarchist Action Network want to be?

This text is intended to be a contribution towards helping to build a new Anarchist organisation in the UK. Individuals and small groups of Anarchists from various cities have been cooperating for several months already under the name of the Anarchist Action Network and are organising several events aimed at reaching out to working class communities in which the Anarchist movement is not currently very strong.

Over the years much has been written about the problems that can occur in situations such as this, when a group of people who are in a minority – Anarchists – attempt to reach out to “the masses”.

Anarchist groups and organisations often run the risk of acting like “vanguards”: separating ourselves off from the rest of society and then reaching out to people as if we believe our ideas are better than theirs and that therefore they need us to educate them or follow our example.

If we allow ourselves to think like this too much then we fail to see reality as it really is. Oppressed people struggle against their oppression in a self-organised way whether Anarchists are around or not. This is something we should never forget, especially because it is where the real hope for an anarchist revolution lies, rather than in our own actions as a minority of people.

However, because Anarchists by definition reject all forms of hierarchy and have an uncompromising attitude towards the State, we can often play useful roles in the struggles of the oppressed in ways that people of other perspectives usually do not.

When people organise their own struggles without hierarchies and are directly fighting against the sources of their oppression, the struggles can get more and more intense, with lots of energy behind them, as individual people tend to feel empowered and inspired in these situations, especially if they struggling together with other people and there is a sense of real, practical solidarity going on.

But powerful people know this and so use a number of strategies for destroying this rebellious energy in individual people’s minds. Power tends to offer concessions and to encourage the oppressed to delegate representatives to negotiate on their behalf, then to try to corrupt these representatives and to go back on any promises of concessions as soon as the struggle has quietened down.

Anarchists, if we are genuinely part of a struggle in which this is going on, would usually be expected to argue against this, and to push for an uncompromising attitude with power and for non-hierarchical self organisation so that there can be no representatives for the powerful to corrupt.

We would do this simply because we are anarchists and that’s what we do. But we can only do it if we are genuinely part of the struggle, which means that if we start from a situation of being outside a struggle, we need to think deeply about how to merge with the struggles that we wish to be a part of.

People who are already in a struggle will often be grateful to anyone who comes along and helps out in a practical way without trying to take over the struggle or impose their own world-view.

The Anarchist Action Network should therefore aim to be an organisation of people with useful skills and resources to offer people who are engaged in struggles of various kinds, rather than an organisation of intellectuals or propagandists for a particular ideology.

This does not mean that we should not be an intellectual organisation. We should on the contrary be constantly analysing hierarchies in the struggles we are involved in, the success of failure of these struggles, and being self-critical about our own position in these struggles to make sure we are not acting like vanguards, and make sure the struggles actually win.

Anarchists do not only have to argue in meetings of other people that the struggle should not compromise with power. We also sometimes need to actually take action as a minority within a broader movement in order to counter-act the hierarchical or treacherous tendencies in the movement.

For example if some powerful individuals within a movement are trying to steer the movement towards accepting a compromise rather than pushing for more action, sometimes we need to just take action ourselves, to make sure than action happens. This may even involve organising actions in secret from other people in the movement against oppression so that no-one stops us.

This is basically what happened at the Millbank demonstration in 2011. A group of anarchists, who were probably not even students themselves, decided to take the action of attacking the Millbank building, correctly assuming that other people would join in.

This meant that the NUS, which was lead by the Labour Party and was trying to get students to accept compromise with the same government that was oppressing them, became irrelevant as an organisation in the struggle against fees.

The Millbank action sabotaged the NUS’s ability to control the student movement by reminding students that they could take action in more autonomous ways. Sure enough, in the week following the action thousands of students were organising their own autonomous demonstrations, occupations and actions, all around the country.

The wave of militant struggle was coordinated through the National Campaign Against Fees and Cuts, which was an autonomous organisation that developed from the reality of the struggle, rather than being an ideologically anarchist organisation, although anarchist activists played a role in creating it.

The Millbank experience demonstrates the kind of approach that anarchists can take when acting as a minority in a wider struggle.

Anarchists took actions themselves without waiting for anyone to give permission, but had a good enough analysis of the struggle to know what kind of action would resonate with the rest of the people in the struggle and help kick it up a notch.

Anarchists also were involved in helping to shape the autonomous decision making structures that were born out of the struggle in order to make sure they were as horizontal as possible,as well as taking part in the propaganda of the movement, but all without making too big a deal of the fact that they were anarchists.

This shows that instead of being a bunch of people promoting a particular ideology, we are at our best when we take action that helps to radicalise real struggles while being a minority but without acting in an authoritarian way ourselves – simply by living by the principles we believe in: in favour of direct action and against hierarchy.

The Anarchist Action Network should also avoid as much as possible the formation of any kind of hierarchy within itself. Whatever tasks need doing to keep the organisation actively engaging in real struggles should be done by people chosen to do those specific tasks and particular people should not be allowed to take on too many important tasks so that they become more important figures than others.

Any tasks that are not actually about moving the real struggles forward but are simply about preserving the Anarchist minority organisation itself should not be done at all – or at least kept to an absolute bare minimum- because otherwise we will be just another irrelevant political clique.

We should not be interested in anything except the increasing self-organisation and direct action of the oppressed masses for their own liberation. If anything we do goes against this or is irrelevant to it then it is not Anarchist just because we say it is, unless we change the definition of Anarchism to mean “whatever we say”.

We should also bear in mind that not all struggles are “visible” to us in the same way that trade union or community campaigns are. Not all struggles have organisations with names and leaflets and public meetings behind them. So we do not have to just wait for public meetings to be organised by other people so that we can come to them and argue against hierarchy from within them, we can be the ones to organise public meetings ourselves for struggles that do not currently have them but which are still real struggles.

One important example is the never-ceasing struggle between the police and the various marginalised populations of the country. People resist the police in many ways: through setting up lookouts to warn when they are coming so that people can run away; through security culture (‘gangsta no answer no unknown number”); through solidarity (not grassing each other up); and sometimes through massive riots.

As anarchists our rejection of the police is absolute, as we reject the whole State, and the only forms of “policing” that would be compatible with our beliefs would be those in which the “police” were directly elected by and accountable to the communities that they serve through community assemblies etc (though many anarchists would not even accept this).

In the direct action subculture that many Anarchists are a part of there are many people with lots of skills that are useful to direct confrontations with police such as Legal Observing, prisoner support, affinity group tactics, ‘dearresting’ skills and much more.

The Black Panther Party for Self Defence – perhaps the most important revolutionary organisation to emerge in the Western world in the last 50 years – in fact began with just two people with legal observing skills going out to marginalised communities as a physical presence on the street to confront police when they would harass people for no reason other than to intimidate and oppress them.

By directly helping people in marginalised African-American communities to avoid getting arrested, and by having the courage to get in the faces of their oppressors, the Black Panthers quickly gained the respect of disaffected working class people of all races and grew to become a national organisation in just 2 years despite intense state surveillance.

Given that the most significant working class uprising in recent years in the UK was a nation wide uprising sparked by the murder of a Black man by police, the experience of the Black Panthers is not something we should ignore when attempting to build a new national revolutionary organisation.

Despite the fact that some Anarchists claim that the Mark Duggan riots were a continuation of the student riots in which the anarchist movement unmistakably played an important role, the truth is that there was very little involvement or even support from the “official” Anarchist movement – in the form of federations, social centres and various informal hierarchies in different single-issue direct action campaigns.

This shows how Anarchist organisations can become irrelevant to the real struggles of oppressed people and become self-serving, pointless organisations, if they have the wrong attitude.

Unfortunately Anarchist ghettoes really do exist in which people just play out the motions of keeping their own groups going without successfully attracting new people, because they are not involved in real struggles and are only interested in keeping an anarchist minority together for it’s own sake.

There is no point in creating the Anarchist Action Network if it is going to become just another example of this. We need to get out of the anarchist ghetto and into the real ghetto, and to anywhere else that oppressed people are already in self-organised struggles against the State, Capitalism, and all other forms of oppression.

Comments or angry rants are welcome, so long as it helps move forward the struggle.

For the constant self-organised direct action of all oppressed people against the State, capitalism and all forms of hierarchy.

For Anarchy, now and always.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Clarification of what i think about the Anarchist Federation in the UK

From reading some of the articles on this blog, especially “critique of the anarchist federation” and “anarchism which is not anti-colonialist is just racism in disguise” people in the anarchist federation have probably gotten the impression that i am harboring big grudges against them and just want to shit all over them or give them a bad reputation.

I want to apologise to anyone who has gotten this impression, and i recognise that by only writing about my criticisms of the organisation, in quite a sarcastic way too, i have in fact been contributing to giving it a bad reputation, which i dont actually want to do.

A lot of the negative tone of what i wrote did indeed just come out of a sense of resentment at the particular way that my disassociation from the organisation actually came about, but i now understand that this was largely just the result of a long series of  misunderstandings, partly involving simple administrative issues about people not having my current email address etc.

So i have calmed down a lot, and if possible i’d like to repair some of the damage by making it clear here that i do still have a lot of respect for the organisation and i’d like to be able to at least occasionally work on some of the same issues as people in it.

As long as people in the organisation do not refuse to work with me simply out of spite, and can just focus on the issues themselves, i am sure this is possible and that i can get on with practical work with them without making a big deal out of things that happened in the past. “Practical work” does not even necessarily have to involve spending any time with me anyway.

Being part of the Anarchist Federation for two years taught me a huge amount about political and economic theory that i am hugely grateful for. When i first joined the organisation i was quite young and inexperianced in many aspects of life, and my head was full of all kinds of incoherent notions. One of the advantages to structured organisations in general, especially ones that have a focus on constantly updating their analysis, is that people within them receive a political education much faster than they’d be able to any other way that i can see.

Even if i eventually decided that there were a few things i disagreed with about the organisation’s positions, i dont really disagree with them as strongly as perhaps other things i’ve written have made it seem. My overall experience of the organisation is that it is full of people who are very intelligent and experianced, who treat their actions in an intellectually rigorous way.

I am sure that people in the Anarchist Federation who disagree with me on some topics could come up with arguments against things i’ve said that would make me stop and reconsider some things, so again, i hope noone is too spiteful to engage with me on them.

If anyone in Afed misinterpreted “Anarchism which is not anti-colonialism is racism in disguise” to think that i am just accusing everyone in it of being racist or White sumpremacist, then i would ask them to look back at what i actually wrote. If anyone is going around claiming that i have said these things about afed then i would ask them to stop, because i never said that.

I was the Latin American secretary for over a year and actually represented the organisation to many other anarchist groups throughout Latin America in face to face meetings. I have to say i think this gives me some right to make comments on the organisation’s approaches to issues of imperialism and racism.

I would also like to make it clear that i am not an “anti-organisationalist”. I have engaged with insurrectionalist theory enough to have made up my own mind on the arguments against formal organisations, and i have pretty much always argued that although they make some interesting points, to completely reject formal organisations is absolutist, and ridiculous.

I do genuinely believe that some of arguments made by the Anarchist Federation and the writers they are influenced by, such as the authors of the Organisational Platform of Libertarian Communists, have never really been answered by any insurectionalist author i have ever read.

the only “insurectionalist” authors that i really do agree with are those who are less absolutist on this issue, such as Peter Gelderloos: http://news.infoshop.org/article.php?story=20070408112944402, and this anonymous writer: http://www.crimethinc.com/blog/2010/01/07/say-you-want-an-insurrection/ who writes under the Crimethinc banner but whose views definitely are not the same as most Crimethinc people. To me insurrectionalism is simply about recognising that certain violent actions carried out by oppressed people can be legitimate even in non-revolutionary situations, and that revolutionaries can and should seek to proactively change social dynamics rather than taking them as given.

However, I believe very strongly that if Anarchism is to play any significant role in social conflict then Anarchists need to be very organised, with accountable decision-making structures and clearly defined roles for individuals within organisations. All my experience of anarchist groups that have not been organised in that way has confirmed this. The Tyranny of Structurelessness definitly exists, and being part of Afed gave me a lot more confidence to argue against it in other groups i was involved in.

Being a part of the Anarchist Federation for two years also confirmed the value of organisations in other ways, as i saw first hand how the organisation’s structure was able to last beyond short term political campaigns and helped provide a sense of continuity between struggles.

So i don’t have any major theorectical problem with the Anarchist Federation trying to organise itself the way it does. The objections i have are mainly based on my impression that some of the specific ways it is structured means that it fails to achieve what it tries to. It doesnt mean i don’t want what Afed wants, which is a well-structured national anarchist organisation.

I have written, in an overly harsh tone i admit, that i thought it would be better if the whole thing was abandoned and a new organisation was formed. On a theorectical level, i still believe this, but there is no way i could imagine it actually happening unless the Anarchist Federation as it exists now played a significant, if not leading role in forming that new organisation. Obviously i did not make that clear in earlier writtings, which were written, as i admitted above, partly out of anger at the rudeness with which i thought i was being treated.

It even says in some Anarchist Federation literature that the organisation does not see itself as necessarily the final answer in Anarchist organising in the UK, and that theorectically it could dissolve and merge with some new future organisation. That was one of the things that attracted me to the organisation, that it didnt seem as up-itself as many other political groups.

i do believe that the time has come to start thinking about a new national organisation that is structured in a slightly more loose way than Afed, but which is still based on core theorectical ideas that afed has about the role of anarchist organisations and how they should be structured. This is because i feel that there are many young people around the country who have been radicalised in recent years but who will for cultural reasons just never be interested in an organisation with the organisational culture of afed.

I also believe that a certain overly defensive group-mentality exists in Afed that might make the process of afed disbanding and being replaced by something more dynamic and effective extremely difficult. I am sure there are lots of people in afed who would just automatically deny that there is anything wrong with it. But i also know that there are also lots of people in Afed who feel similarly to how i do about certain things, even if they still think i’m a rude idiot.

I know i’m a rude idiot sometimes. I just hope that people see that its not all the time, and that i can also be capable of making sensible arguments and good decisions. Even more importantly, i hope people realise that i am interested in putting aside differences and getting on with practical work to advance the same aims as them, whether or not i am part of the organisation again and whatever the circumstances of me leaving were.

One final point i would like to make is that i dont feel that i really know anyone in the organisation well enough to make personal judgements on them, and that i also dont feel that they know me well enough to do the same. In the organisation i was extremely isolated and only communicated with other members via the internet, at a few national gatherings, and once or twice on the phone.

I dont think these experiances of me are really enough for somebody to make an informed judgement on my level of commitment to the same aims and principles as them. I hope that anyone with a negative image of me in their head can take a step back and think about whether it is really justified on the basis of the limited experiance they’d had of me. I have certainly tried to do the same with people in Afed whom i’ve formed negative views of.

I also promise to be more careful in my choice of language in any future public communications where i might mention Afed to make sure i am not being unfair or giving it a bad reputation.

Having said all this i would love it if people from Afed could communicate with me more, even if they have nothing good to say, or even if they only write a few very short sentences. I don’t want to have any kind of feuds or bad relations with organisations that believe in almost exactly the same things as me, as there is too much practical work to be getting on with.

To clear up the issue once and for all, my email is Razchaoten@gmail.com. if more people had known that in afed before they decided to kick me out, perhaps none of this would have happened, as i would have been able to defend myself against accusations of being Anti-organisationalist at the time. But what’s done is done, and if anyone wants to get in touch then they are more than welcome to email me.