Part of Muntjac Issue 2: Insurgency & Counter Insurgency
First of all, I should stress that I’m from England and as such my experiences are going to be very different from anyone involved in radical (anti)politics in another continent, however lots of this article had me feeling like Haraami has shed further light on something that isn’t new, per say, but still isn’t talked about enough.
Follow The Fires assertion that “BIPOC radicalism” doesn’t exist and has likely never existed is correct. Further to this, many (if not all) attempts at fostering any kind of “BIPOC Radicalism” force together people from several tendencies with their own histories, tradjectories, intellectual traditions and tactics in a way that sadly doesn’t develop into new strategies and new clashes with the forces of capital but instead exists almost solely to critique the other parts of the movement they’re in and once they’ve taken their chunks out of the rest of the movement they’ve sadly tended to turn on themselves.
Follow The Fires is however a frustrating read in with how it never names any project, person or event that does this bullshit, illustrating our positions against the unhappy community of critique, in my opinion would require we take aim at an actual target.
Follow The Fires also fails to name a group, project or movement who exist or have existed in the opposite manner, in the aforementioned promiscuous relationships with a shared ethics of conviviality and conspiracy. One example which is glaring at me is the Maroons, who were a galaxy of Black, Mulatto, and Indigenous anti-colonial movements in the western colonies who wrought havoc on their oppressors while also forming cultures of their own [1]. Another could be the uprising in Moss side in which white kids from Wittenshawe and Black kids from Moss side linked up and rioted outside Moss side police station [2] . Another could be the tandem revolts in the territories claimed by the french state last year: first Kanaky, then Martinqiue, then Guadeloupe.
Unhappy Communities Of Critique: Three Examples.
To Illustrate what I think Follow The Fires is getting at, I want to provide sketches of 3 projects that at various points failed to crystallise into something dangerous. Namely RACE, APOC and Anarkatas of the UK. The former two will be unfamiliar to most readers outside the so-called US and the last one is hardly heard of at all unless you were really online during the early stages of the COVID-19 lockdown. While, they are all different in the specific instances that brought them down, they are all the same in that they put the positionality of “POC” or “Black” before everything else.
RACE (Revolutionary Anti-authoritarians of Color)
RACE was a short-lived organisation (2001-03?) who produced a one issue of a Journal also called RACE (Which I’ve sadly not been able to track down a copy of) and they put on Hip Hop and spoken word shows in the Bay Area. The culture behind their shows developed out of their own frustrations with both the Punk and Hip Hop scenes.
They pointed out how on one hand, distributing anarchist zines at Punk shows was often ‘preaching to the converted’, despite the anarchistic ethics and message of most punk music, the shows themselves were also almost always crowds of middle class white people the how macho jock hardcore dancing Americans love so much killed the vibe. While on the other hand, the Hip Hop shows were more expensive, often promoted in a misogynist way “shortest skirt gets a free drink” and when distributing zines at these shows, they’d be competing with Trotskyist and Marxist Leninist groups who were out on recruiting drives [3].
With this in mind, the alternative they put on was a series of Spoken Word/Open Mic style Slam Poetry and Hip Hop shows which they say helped blur the lines between audience and performer. RACE also penned a zine about Critical Race Theory, in which they (alongside a huge glossary of terms) write how CRT informs their anarchist politics and is the basis of what they hoped would be a broader anarchist theory of race [4]. However, further theory from them never came to be as the groups very public beef with Lorenzo Kom’boa Ervin appeared to be their very last post anywhere before disappearing off the radar in 2003.
The APOC Network
APOC (Autonomous/Anarchist People of Color) was a network that started in 2001, founded by Ernesto Aguilar, a social anarchist [5] and member of Black Fist, a multi-tenancy anarchist journal and collective
[6]. He took the first steps towards the networks growth by creating a caucus within the emerging Anarchist Black Cross Federation [7] He, in the initial proposal, writes that the objectives of the caucus were to:
“– To give a place for people of color in the anarchist movement and revolutionaries of color generally to strategize, network and organize solutions relating to their history, experiences and communities.
– To strive for and build principled unity among all our comrades in the struggle for freedom, autonomy, self determination and revolution.
– To address the issues faced by people of color, such as criminalization, incarceration, colonialism, white supremacy and the counterinsurgency we face and relate such with the struggle for freedom for political prisoners and Prisoners of War.
– To give support and solidarity to the thousands of people, including prison organizers and “politicised” prisoners, who are captives of a system built of centuries of oppression.”
In 2002, the organisers of the event from the very beginning grew frustrated, one wrote that he felt a lot of the people involved were middle class POC uninterested in projects that reach out to the non politicized, impoverished POC.
From the 3rd to the 5th of October 2003 APOC would have their first conference, this would be where the debate about organisation would begin. As part of the many workshops that were to take place during the conference, there were two different angles. One group wanted to discuss a ‘Network’ type structure. While the other, led by members of the Black Autonomy Network of Community Organizers [8] advocating instead for (what I assume was) a more federal structure under their proposal for a ‘United Front’.
However, neither of these proposals were ever discussed as the ‘Network’ proposers suggested that the ‘United Front’ proposal be discussed as a workshop as most conference pre-registrants had not expressed any interest in making a formal APOC organisation. In response the ‘United Front’ proposers called this idea “Undemocratic” and issued a statement titled “Stop Character Assassination and Sectarianism in the APOC Movement.” which condemned the ‘Network’ proposers and several other people in the project. [9] However, during the event itself, neither proposals were discussed or workshopped [10]. While digging around online I believe I’ve actually found a zine version of the ‘Network’ proposal, or at least a zine with a similar name, that references an upcoming event in Detroit, the crux of it reads:
“The organizing catalyst we envision is a loosely-knit network of groups and individuals, with a basic process, organizing and communications framework established as a means of working together. Membership should be based on agreement with the mission, points of unity and statement of purpose.
[…]
Decisions should be made in a spokescouncil format, where delegates elected by local and regional groups participate in discussions and decisions (although the audience is open to all members). Committees and spokescouncil members should be accountable to the group.
Committees should be based around common work, such as process, publicity and organizing strategy, and be coordinated by a chair elected by committee members on the basis of the potential chair’s commitment to spending time in skills sharing and project completion. Committees should report back monthly to the spokescouncil.” [11]
This chairperson thing, I should add, isn’t all that strange in the context of the neo trotskyist bullshit around in the Anarchist movement in the 2000s [12]. The history of pretty much any and all formal orgs is typically a confusing slew of acronyms and micro tendencies named after popular authors.
From what I can tell, this was never implemented and what APOC ended up being is a loose network of groups and individuals, based almost entirely on their position as anarchists/anti-authoritarians and as racialized (as non white) people.
APOC local groups would start to pop up after this convergence, the NYC chapter, for example, who previously had mainly existed as a study group, would put on a fundraiser show/party to help with the costs of the flights to Detroit and the coming flights to Miami for the demonstrations against the Free Trade Area of the Americas (FTAA), at which a contingent of APOC would form their own Bloc during the demonstrations. But at this fundraiser, three plainclothes cops followed by up to fifty in uniform barged in and assaulted the attendees [13]. At the Miami anti FTAA demonstrations, repression would force the APOC’ers to focus largely on supporting people who were arrested, including 50 arrested while doing said arrestee support outside a prison.
In 2004, Gregory Lewis, member of the Black Autonomy Federation, who gave a karate workshop at the first conference proposed that the network becomes an organisation and introduces a tiered form of membership ranging from supporters (which could include whites) to collectives and individual organisers which can apply for grants via funds collected from membership dues, what’s perhaps perplexing about this proposal is the idea of a ‘National Spokesperson’ and the idea that an organisation like this could somehow pay for Healthcare of its members. [14]
Later that year, Our Culture, Our Resistance, a collection of interviews by people involved with APOC was released as two zines after being turned down by AK Press.
In 2005, Roger White’s book ‘Post Colonial Anarchism’ is published, in that same year, APOC member Pedro Ribeiro pens an article, with one part really pricking my interest:
“[…] APOC is more than a safe zone for people to feel good about not being in a room without white folk, but is a conscious project of self-determination for people of color.” [15]
So, it seems like at least some of the members of APOC had the idea that the project needed to be (or perhaps, in their eyes was) more than just a scene within a scene but somewhere to actually further their own struggles independently of the white anarchists they found so frustrating.
APOC planned another conference for early October of 2005 but the social strife caused by the effects of Hurricane Katrina led to the meeting being postponed. APOC members shifted their focus instead to contribute to relief efforts and supporting mutual aid projects such as the Common Ground Wellness Center in the Algiers neighbourhood of New Orleans who provided medical care and supplies.
Ernesto Aguilar was pushed to leave APOC after being called out for cheating on his partner [16] and the website was passed on to Greg Jackson. About a year later, the domain was lost entirely. I have no data on 2006, no doubt partially due to the lost data from the website change. In 2007, they had a conference in Asheville, North Carolina. In 2008, they held a caucus at the Nashville, Tennessee Food Not Bombs gathering and they held an APOC caucus at the Earth First Summer event.
2009 is probably their most active year and the events of it likely led to the network’s downfall. On the 7th of February, APOC in Philadelphia held a POC-only Music and Poetry benefit for Ojore Lutalo, a Black Liberation Army prisoner and anarchist, but it’s perhaps worth noting that years later he’d recall in an interview that:
“[…] I never received a post-card from anyone who identified themselves as an ‘anarchist person of color’. Anarchist people of color today have a lot of political education to do, to decide who they are, where they’re going, and how they’re supposed to assist in the liberation of people of color.” [17]
Hopefully people did write him letters, since they did at least include his address in the event announcement [18] but perhaps few used the term “Anarchist Person of Color” to identify themselves. In Washington, DC APOC did banner drops, graffiti and issued a communique in which they explicitly named him. The anonymous authors wrote:
“These actions were carried out in February for the call to action of a Black Liberation “month.” We wanted to commemorate an often forgotten warrior Ojore Lutalo for the actions he carried out in support of the Black Liberation Army. There were several banner drops and other actions around the D.C. Metro area to support Ojore Lutalo, Assata Shakur and the Black Liberation Army. To all radicals and revolutionaries of color the time for action is long overdue. There is no excuse. Take action now. It’s freedom or death. We’ve chosen freedom. What will you choose?” [19]
In March, APOC in Philadelphia put on a vegan Caribbean Dinner & Film Screening Benefit for Ojore Lutalo [20]. March 21, 2009, a group of APOC blockaded a ANSWER Coalition [21] demonstration, annoyingly, the footage and audio of all of this hasn’t been saved but one line in the report stuck out like a sore thumb: “Hezbollah flag waved high!!” [22] Now, I’m probably clutching at straws here but the idea that anarchists would wave flags of a political party kinda helps guide me towards a common problem in groups like this where people, sometimes, aren’t anarchist enough. Even anarchists in fuckin’ Lebanon don’t meatride a political party responsible for the represssion of any semblance of autonomous political self organisation in the country. [23]
Where things get really deppressing is the Crimethinc conference in July of 2009. One report about it written by members of APOC who attended reads:
What seemed like an awesome, performative disruption—a reclamation of space, an expression of anger, an opening up of dialogue—shifted quickly into something else entirely. At the end of a night of Cabaret at the CrimethInc. Convergence in late July, about half a dozen anarchist/autonomist people of color—some who had participated in the convergence all week and some who came into town just for this “action”—stormed into a hall full of people, reading a statement [24] about gentrification and white supremacy, while screaming slogans.
People watched in silence, uncertain of how to respond to such intense aggression from this small group of friends. With no provocation, the disrupters started grabbing people’s backpacks and sleeping bags and throwing them out into the hallway, under a rallying cry of, “Get the fuck out of here! Get the fuck out of Pittsburgh! We’re not fucking kidding!” They cleared people’s bags from the shelves, from off the ground; they grabbed lamps, chairs, anything they could get their hands on. Tossing everything out of the room, people’s belongings were dumped into jumbled piles everywhere. The disrupters screamed that white people were gentrifying the neighborhood the Convergence was in—neighborhoods everywhere—and that they wouldn’t stop what they were doing until all of the white people from the convergence were out of the building, out of Pittsburgh. It was the middle of the night, and almost everyone had been staying in that building. With nowhere to go, many people started to leave.
The disrupters became increasingly aggressive with the people in the room. They got up in people’s faces, and yelled at them to leave, “Go back to Europe! I’m sick of looking at your white fucking face!” Provoked into fear and panic, many people left the room, tears streaming down their faces. Others responded with a variety of racist comments demonstrating just how far a lot of people have to go in terms of understanding white supremacy and privilege. The disrupters used thinly veiled intimidation and threats, like screaming, “Get the fuck out of here! I am not a pacifist!” while pulling bags out of people’s hands; they muscled past the people who tried to block the flow of backpacks and purses out into the hallway, thrusting the belongings into people’s heads, backs, and other parts of their bodies.
In an attempt to deescalate the situation, people eventually started encouraging everyone to leave. Convergence attendees poured out onto the sidewalks, and started organizing alternate housing and carpools. Many people’s belongings were still lost and strewn all over the convergence space, but with the police arriving to investigate the scene, everyone had to go somewhere. By nearly 2 am, all of the people who did not identify as people of color—and all those too traumatized by the aggression of the disrupters—were out of the upstairs, yet the disrupters still refused to leave. Some people of color from the convergence called a caucus with the disrupters, but after an unproductive attempt at dialogue, finally, the disrupters left.
Apparently, a few friends of the disrupters had known about the planned disruption beforehand, but afterwards, everyone apologetically explained that they had expected the disruption to have a radically different character. Some people mentioned the feminist disruption of an anarchist gathering in the UK where women hijacked a meeting to screen a movie about feminism when describing what they had imagined. We certainly hope people would have intervened if they had foreseen the aggression and violence the disrupters chose to employ. [25]
Several attendees made their own personal accounts, an interesting fragment reads:
In 2005, not more than 250 miles away, over 600 black and brown folks rioted in Toledo to intervene in a National Socialist Movement/white power demonstration and ended up setting fire to the bar frequented by local politicians and police. If the kind of anger and resentment the disruptors felt was really shared by the neighborhood, it seems likely that CrimethInc. would have been targeted similarly. It is disgusting that the disruptors tokenized the Garfield community the way it did. [26]
This is all rather contrasting with the “Smack a White Boy Round Two” [27] reportback issued by the disrupters, it’s worth noting that I’m no huge fan of CrimethInc. But the critique put forward by the Disrupters isn’t too hot, especially considering that CrimethInc’s politics are nothing but a product of the people inside the project, some of whom are or at least were, also members of APOC.
The report is long and vague but I want to concentrate a little on the language they use and some of the specifics of what they say. At the very start they rightfully go for the whites with dreads, but then right after they have a crack at “crusties with their scabies friends” they then go into the methodology of the disruption, as they moved backpacks around unopposed in the dark, before yelling at people and having the scuffle. As the cops turned up the mood died down and they had the aforementioned failed dialogue with the other people of color at the event, they then packed up and left.
The “Why was the CrimethInc. Convergence specifically targeted?” section reveals that this whole disruption was the conclusion of a failed boycott effort of the conference. Also, alarmingly, in this section they point out how two Abusers were at the conference, if this is the case, why didn’t the disrupters target them specifically, instead? The energy expended into other APOC members in an action that did little more than doom the network over the next years could’ve been targeted at a real target.
Part of the The “Why CrimethInc.?” section reads:
“CrimethInc has been/is the breeding ground for white anarchists. They encourage the culture of dropping out of society, which makes the assumption that the reader/attendee has that privilege and therefore their words speak only to those that have it.”
I can’t help but think: Do we not have several examples of Black and Indigenous “oogles” who’ve dropped out, hopped trains, stolen and couchsurfed their way around for years?
In the “Why the White “Anarchist” Movement?” the authors correctly point out how “The anarchist scene reproduces the same oppressive social relationships we face throughout society, and furthers the notion that oppression does not exist within the movement. This silences many.” and how “Euro-centric anarchism that also fetishizes people of colors struggles” and further compare this to the whiteness in the Feminist movement, the Gay Rights movement and so on.
The article then ends with a long list of rather funny quotes. Where you can see a hint at more reflections from APOC’ers is in the comment section, the comments themselves really show how half baked 2000s anarchism was, makes me almost feel better about today’s nonsense. Overall It’s about 70/30 on positive and negative feelings on what happened that night. One rather interesting comment by someone called in the burgh reads.
This was found on the table after the action:
Saturday, July 25, 2009
A crimethinc ex-worker communiqué
The police will not respect your social views, sexual preferences, race or place of origin.
You are not here to hook up, you are here to organise.
If you are unprepared for a raid of ANY KIND, then you will put everyone around you in jeopardy.
This is not a joke, anarchy and activism is not a safe and cozy place.
It is tear gas, mace and barbed wire, people die for these causes.
Whatever was said last night, 100 people were caught by surprise,
100 people who will now be more effective activists.
Props to those members of APOC for shaking this convention.
Props to everyone here for not running and hiding, for staying to confront these issues.
For crimethinc organisers, a simulated raid should be part of every crimethinc convergence.
The consensus in this room is that this was an act of love and growth.
Relax, The future is not written.
A crimethinc communique.
In that same year, interestingly, Bash Back! A insurrectionary queer anarchist tendency/project/movement referenced in the Smack a white Boy round two reportback, were the hosts of a communique called “Smack a White Boy Part Three: This one’s for Silvia” which reads:
In September 2009, Madison APOC made its grand entrance into the world with an action against David Carter, a self-proclaimed historian who denies any significant participation of trans folk and people of color in Stonewall. He also frames the queer liberation movement in the US as a gay white man’s movement, not to mention he shit-talks Sylvia and Marsha to no end. (feel free to Google his name and read the transcripts of his speeches). The University of Wisconsin-Madison had invited Carter to speak on campus, and as the room started to fill with white intellectuals and college students, madAPOC got into position and.
“Trans, women, POC- you can’t write us out of history!”
Copies of a communique were thrown into the air and scattered across the lecture room. It read:
We are a group of autonomous individuals collectively known as APOC (Anarchist/Autonomous/Anti-Authoritarian People of Color). We are not affiliated with any other local groups or organizations. We strive to smash every form of oppression, including white supremacy, patriarchy, ableism, heterosexism, speciesism, transphobia, queerphobia, environmental racism, ageism, classism and authoritarianism. This is our response to this fake historian’s “interpretation” of history.
The Stonewall uprising was a series of actions by queer and transfolk, both whites and people of color. The queer and trans population of Greenwich Village acted boldly to defend themselves against police brutality in their own neighborhood.
We are disgusted by David Carter’s blatant racism and transphobia. Transfolk, women, and people of color have been crucial to not only the Stonewall uprising, but also to the bigger struggle for queer and trans liberation. With his interpretation, Carter has attempted to write us out of our own history. If he takes it upon himself to talk about a movement, he should be held accountable for getting that shit right. Queer insurrection is not only for white males, and we are here to make sure he doesn’t forget it.
David Carter, we hope you get what you deserve.
Love, APOC
Smack ’em all, let’s spread the Madness.
WE’LL SEE YOU IN MILWAUKEE!” [28]
After all of this, on the 16th and 17th of October there’s a summit in Philadelphia, hosted by some of the disrupters from the CrimethInc conference, then there’s a 3 year gap where I could find no info on what the network was up to. Then in 2012 they held a convergence in New Orleans and the New York chapter held a film screening and dance party. After this point the trail kinda goes cold, what remains of APOC’s digital footprint is two Facebook pages, one of which is now posting articles from PSL (Party For Socialism and Liberation, a Marxist Leninist Party/Cult).
Anarkatas of the UK
During the 2020 COVID-19 lockdown in the UK, a friend of mine nudged me online to check out Anarkatas of the UK. A Facebook page, with a poster advertising a study group for Black Anarchists. I was excited thinking I’d soon have something to look forward to since my schedule at the time pretty much only looked like going to work and doom scrolling.
So attending the first meeting, we read a piece by Malatesta, chatted and then disappeared, the 2nd piece was a longer one by Angela Davis and most hadn’t done the required reading, so I offered the others a chance to get a TL:DR before the meeting would start. I was told off for this, it then got weirder, we were told that the next (mandatory) reading would be a section from the Quran, which, as you can imagine, no one turned up to.
This is around the time I dipped, that summer, as we were squabbling amongst ourselves. Black teenagers resisted the eviction of an “illegal” house party in Brixton by overpowering the police. Some then brought a table to the frontline and snapped its legs off, using them as batons to smack the sides of the retreating police van with a creative and destructive methodology that negation is made of.
Years later I was made aware that the whole project only existed because a Black person decided to kick off with all the white Anarchists in a mutual aid project, demanding everyone else leave and then using the shell of that group to create the Anarkatas of the UK project and after it eventually collapsed this person went on to use a similar tactic to mess with a local queer group, embarrassing.
The smoke is jet fucking Black!
For me, studying projects like Race and APOC along with my own experiences both in projects that put positionality as people who are racialized as non-white before any actual (Anti-)politics and being tokenized to in the white anarchist scene has taught me alot and I’ve come away with 3 conclusions.
1.Open projects, no matter their racial or cultural makeup, should be viewed as a way to meet people, look who’s joining you in the collective eye-rolls at the bullshit and move with them instead. Get your crew of disgruntled ones together and start trouble at the liberal demos, use crowds as distractions, go tagging as practice, steal shit as prefiguration, be brave, be dangerous, take care of eachother. By acting, we’ll find both what we’re capable of and hopefully run into more people who are ready to act alongside us, look for the people at these pointless parades who throw flares at the police, look at exactly who the police are trying to grab and back them up.
2. Our challenge as anarchists is both supporting these ruptures where they do appear, to help push them from just being a feature of a beautiful night into a new way of living. Setting the ROE (Rules of Engagement) for ourselves is, in my view, a way out of the often perceived helplessness when we face the reality that most “social movements” only serve to suck the life out of the people involved in them.
3. If anything happens here that is going to disrupt the flow of daily life, likely it’s gonna be fronted by the people who are under double or triple oppression, weather that’s the young Black woman who started it all in 2011 by throwing rocks at the police, the Chinese teenagers in France in 2017, or the Romani families in Harehills last year.
When the next outrage has us boil over, let’s not allow it to end at nightfall when the protest stewards hand their jackets in and clock out, let’s give these pigs, their defenders and their false critics the reckoning they deserve, none shall escape!
NOTES
[1] Maroons: Guardians of the flag of liberation, Green Anarchy #25, 2008, P58-61.
muntjacmag.noblogs.org/post/2024/11/03/hadotso-maroons-guardians-of-the-flag-of-liberation/
[2] Darcus Howe, From Bobby To Babylon: Black and the British Police P94
[3] Arise…: A Revolutionary Anti-authoritarian Hip Hop Culture
web.archive.org/web/20040610135202/http://www.passionbomb.com/race/features/ariseculture.html
[4] An Anarchist Introduction to Critical Race Theory
archive.org/details/AnAnarchistIntroductionToCriticalRaceTheory_487
[5] Onward, Volume 1, Issue 2 – Fall 2000.
struggle.ws/africa/safrica/zabamag/z1_raf.html
[6] Black Fist, No. 10, July /August 1995, P2
archive.org/details/black-fist-no-10-july-august-1995/page/n1/mode/2up
[7] Northeastern Anarchist #1, Spring 2001, P25.
azinelibrary.org/approved/northeastern-anarchist-1-1.pdf
[8] A (if not the first) Black Anarchist project associated with the Journal Black Autonomy and the Federation of Black Community Partisans (FBCP) who would later be known as the Black Autonomy Federation and The Black Autonomy International.
[9] Anarchist People of Color: A Brief Summary
web.archive.org/web/20100604003946/http://illvox.org/2007/09/anarchist-people-of-color-a-brief-summary
[10] US, Detroit, APOC Conference Overview
ainfos.ca/03/oct/ainfos00186.html
[11] Proposal for an Anarchist People of Color Network
ananarchistcalledmutt.noblogs.org/post/2025/04/25/proposal-for-an-anarchist-people-of-color-network/
[12] Love And Rage, Vol. 9, No. 2, Fall 1998, Page 2.
archive.org/details/love-and-rage-vol-9-no-2-fall-1998/page/1/mode/2up
[13] NYPD Attack Benefit for Anarchist Group in Brooklyn
web.archive.org/web/20100604003448/http://illvox.org/2007/09/nypd-attack-benefit-for-anarchist-group-in-brooklyn/
[14] Wildfire, August 2004
archive.org/details/wildfire_2004.08/mode/2up
[15] Senzala or Quilombo: Reflections on APOC and the Fate of Black Anarchism
blackrosefed.org/senzala-or-quilombo-black-anarchism/
[16] Ernesto departing APOC
web.archive.org/web/20050208024652/http://www.illegalvoices.org/
[17] Anarchists in the Black Panther Party & the Black Liberation Army, 2010. P10.
e-artexte.ca/id/eprint/32161/1/ojore%20lutalo-ashanti%20alston-%20interview%20with%20robyn%20maynard.pdf
[18] A Benefit for Black Liberation – A Benefit for Ojore Lutalo web.archive.org/web/20100604004343/http://illvox.org/2009/01/a-benefit-for-black-liberation-%e2%80%93-a-benefit-for-ojore-lutalo/
[19] DC APOC – “Remembering Our Warriors”
muntjacmag.noblogs.org/post/2024/11/20/dc-apoc-febuary-2009-graffiti-for-black-liberation/
[20] Caribbean Dinner & Film Screening Benefit for Ojore Lutalo web.archive.org/web/20100604004435/http://illvox.org/2009/03/caribbean-dinner-film-screening-benefit-for-ojore-lutalo/
[21] (ANSWER coalition is a broad leftwing anti war protest group, largely a front for the now mothballed Marcyite Workers World Party a closer parody in Britain would be one of the many front groups in the social pollutant trotskyist movement that dons the hi-visibility jacket of legitimacy at near every midday sunday morning protest in this country.)
[22] SMACK A WHITE BOY: REPORT BACK
web.archive.org/web/20100604003033/http://illvox.org/2009/03/smack-a-white-boy-dc-apoc-reports-back/
[23] ACL (Lebanon)
web.archive.org/web/20070116150231/https://www.albadilaltaharrouri.com/
[24] An Open Letter to White Progressives and Radicals theanarchistlibrary.org/library/anonymous-an-open-letter-to-white-progressives-and-radicals
The author also made a follow up post to it.
web.archive.org/web/20100604004219/http://illvox.org/2008/05/bring-it-to-the-yard-an-open-reply-to-white-progressivesradicals/
[25] CrimethInc. Convergence Controversy
web.archive.org/web/20190717182341/https://crimethinc.com/2009/08/03/crimethinc-convergence-controversy
[26] More Convergence Accounts
crimethinc.com/2009/08/08/more-convergence-accounts
[27] Smack a White Boy Round Two. See the comment section here for some hilarity.
web.archive.org/web/20100604003044/http://illvox.org/2009/07/smack-a-white-boy-round-two-crimethinc-eviction/
[28] Fray Baroque & Tegan Eanelli, Queer ultraviolence: Bash Back! Anthology, 2011, P152
files.libcom.org/files/Fray%20Baroque%20and%20Tegan%20Eanelli%20Queer%20Ultraviolence_%20Bashback!%20Anthology.pdf