Flower Bomb – A Dagger of Feral Anarchy
The Anarchist Library
Title: A Dagger of Feral Anarchy
The world doesn’t owe you shit.
The universe doesn’t know you exist.
Stop waiting for things to happen –
only you can make a change.
– “Do It Yourself” by PUNCH
I remember once over-hearing a conversation in which there was a debate between using “post-left” or “anti-left” to describe anarchy beyond leftism. I thought this was an interesting conversation because it reminded me of how I once viewed and related to anarchy. I remember having viewed anarchy as a world to create, necessitating the organization of others to materialize it. Over time my relationship to anarchy shifted. Soon I found myself relating to anarchy as a sense of feral becoming – a personal revolt that placed emphasis on self – responsibility rather than co-dependence on others. This shift came from the understanding that people are not a singular mass herd of mindless followers but instead unique, complex individuals capable of independent thought, decisions, and actions. For me, anarchy beyond leftism abandons the idea that people are in need of organized leadership, and puts forward an understanding of how people discover their own power best when they’re governed, organized, or controlled the least.
In this text, I will attempt to elaborate more on post-left anarchy as I, personally, understand and relate to it. Since all terms, definitions, and labels are subject to individually unique interpretations, I speak only for myself, and for my own interpretation of the theories and ideas mentioned here.
For me, post-left anarchy is synonymous with anti-left anarchy. The “post” in post-left anarchy does not represent a ‘new’ or evolved form of leftism – as some would claim with various contemporary anti-state communist and socialist projects. Rather I use the phrase post-left anarchy to merely express a present frame of mind distinct from a past experience of having identified and engaged with leftist thinking. And from this perspective, anti is synonymous with post because it accurately expresses the nature of my present existence – my desire for individualistic, feral freedom – as antagonistic toward the civilizing order of leftism. For me, post-left anarchy does not mean some sort of alignment or sympathy with right-wing politics – I am equally hostile toward nationalism, fascism, and all other conservative ideologies created in the name of preserving law and order. I recognize that both left and right wing ideologies are fundamentally collectivist, requiring the absorption of individual freedom in exchange for the uniformity of a republic. Both sides of the political spectrum integrate people into a binary interpretation of reality that ultimately maintains industrial society. Together, left and right wing politics encourage a type of hive-mind where the reproduction of society is individualized, while authoritarian power over the individual is maintained collectively.
But post-left anarchy is more than just an analysis or a few ideas on how to view anarchy, one’s self, or other people. One can critique philosophical ideas with more philosophical ideas, and even experience emotional changes influenced by those ideas. At the end of the day, philosophy alone is just a brainstorm of thoughts and ideas without landfall. Like a stem without an apple, philosophy is often found in the shallow graveyard of dusty books – never granted the opportunity to materialize beyond academic imprisonment. This is why, for me, post-left anarchy is more than just a philosophical idea or position beyond leftism. It is an anti-leftist lifestyle of owning one’s self, choices, and experiences rather than self-sacrifice to a social body – the group, organization, or commune. Anti-left anarchy is living, breathing self-empowerment and fulfilment as sabotage against the domesticating forces of social conformity.
Industrial society – or what I call the machine – is composed of various institutions built upon oppressive ideologies all around, imposing their influence, control, and civilizing domination upon all wild beings. These institutions are first and foremost built, maintained, and upheld by individuals who have collectively surrendered their freedom to institutional power. Recently, I have decided against using the phrase "the masses" because I have come to understand how it flattens important differences between all individuals. So instead I will use commune to refer to the social continuity of industrial society- a commune of unique individuals whose majority have, either wilfully or through social indoctrination, subscribed to the vision of industrial progress. When enough individuals submit to a social system, those born into it become indoctrinated. Independent thinking becomes difficult and many individuals prefer to continue their social assimilation rather than experience the social isolation of a rebel life.
Institutions like prisons, factories, corporate offices, schools, and so on all share a commonality: their workplace functionally causes the same blood and sweat as that which is shed during the labor of their physical construction. And somehow this civilized paradise of misery and stress continues to expand more rapidly with every passing year. I believe a probable explanation for this could be an understanding of how institutions manipulate one’s perception of reality. As industrial society expands, so does its visual influence. During the first years of colonization in so-called america, indigenous people were intentionally shown cities to psychologically discourage them from continuing to resist. At the root of this strategy is the subliminal message often heard from those who hopelessly comply: “we are too small; the machine is too strong.”