Our way of being and fighting

Dear members of the team stupid Italians, first of all thank you for your attention (Caro Antonio Cardella/1 – the last issue of "A") that proved to my modest contribution to this our magazine.
I'll try to answer your comments, appreciate it if these are the beginning of a confrontation than ever necessary today to the overall growth of the libertarian movement.
The image I recalled of a piece of information that constantly tries to bring us to discuss our past history (which moves, and then, in a ghostly landscape in search of artifacts) did not intend to, most obviously, give offense to the memory of our Masters, who have been and are still present in my experience as a militant anarchist.
My remarks intended only to remind the fellow that has a habit of the power to remove the present to his most dangerous opponents, articulating the narrative either to a past now largely harmless, or to the unrealistic and difficult to realize futuristic utopia.
I consider it necessary, therefore, that, always claiming our roots and honoring the memory and lessons of our teachers, we propose first outside the narrative of our being present and active here and now, without that we are talking in terms of survivors who do not comply with the contemporary.
I know what is the role of information to help convey our ideas and are so far from demonizing that - if I may quote a staff - I've been a supporter since the beginning of the sixties, the involvement with the due caution, of newspaper reporters and commentators on radio and television for the dissemination of the results of our Congresses, suggesting that, from time to time, the appointment of a commission to cure the special press conferences.
Not to mention, then, than some of the press, with whom we established an ongoing relationship, contributed to reject the provocations of power toward us on the occasion of the massacre of Piazza Fontana in December of '69.
Thus, no stigma bias, but a constant reminder to our way of being and fight in the affairs of the present.
With sincere appreciation and continue with your work.

Antonio Cardella

Anarchists and practice

Response to the letter “Caro Antonio Cardella/2” by Davide Turcato, published in the last issue.

Dear David,
I am a member of the anarchist group Alfonso Failla of Palermo, which until a few days ago, was in charge of the Commission of Correspondence of the FAI. I know well, then, the many fronts on which the anarchists conduct their own struggles, from the front of anti-racism to the anti-militarism, from the ecological to the anti-clericalism and so on.
It is therefore not at the level of daily activity groups and individual anarchists who, in the article you are referring to (Exit from the tunnel. But how? - in "A" 357, November 2010), I addressed my concerns. I only raised the issue of the delay with which the anarchist movement as a whole faces in positive - net, therefore, be reasonable and necessary criticism - themes for a possible road ahead to build the free and equal society in which we all aspire.
I insist on the term because it requires a path first survived the transition, which will be very difficult (ask the mind, for example, the need to radically rethink the problem of production and distribution of goods and services, or how to articulate without lessening to anarchist principles, the issue of free labor and solidarity), a transition that will encounter many obstacles, but to which we can not escape if it is true that the revolution, one that subverts the consciousness in the first instance, takes place every day, step by step, without hesitation but with the flexibility to think and rethink the choices made, always ready to change them if they delay the path to the goal (which is also relative and transitory) that when we are seeking.
It is within this context that we can build on land where a speech will make sense, encompassing various aspects of the daily struggle to libertarian direction.
In short: it is right to claim the efforts of anarchists in the troubled our daily lives, but we must also be targeted on many other issues that are often ahead of emergencies that the current balance of power gives us.
With love,

Antonio Cardella

About Security

During the summer of 2010, at the increase in violence in certain neighborhoods of French cities, flared up the debate on security. The media attention has focused mainly on serious incidents between young people and police. This has led some politicians to claim in a decisive manner, "multiple cameras", dreaming of being under the limelight. They looked for scapegoats and found them: the Roma. Deport them! The people must see that we dare to take firm action! And this will restore security? No!
What kind of security are we talking about? Safety is threatened by crime? Sure: crime can break the "feeling safe". You must also indicate what is meant by "crime". For this reason, we refer to a positivist description, because the political discourse on "security" is initiated by the government. "crime" refers to "act with reference to the criminal." The word "criminal" is the replacement of "penal code". To enter "actions relating to the criminal in the penal code must have the" power to define. "Well, the parliamentary majority that defines the nature of crime through the criminal code. Everything is clear.
Damien Carême, Socialist mayor of Grande-Synthe, may legitimately ask for the immediate arrest of the offender's best-known area of Dunkerque: the billionaire CEO of the multinational Total, Christophe de Margerie ("Le Monde" of 20 August 2010) . But unfortunately the "offense" he committed does not fall under the Criminal Code. Neither the Socialist Party (PS) when he was in power, nor, obviously, the Union pour un mouvement populaire (UMP), have used to this end their "power to define," as they are immobilized in the capitalist system.
The way in which Christophe de Margerie has arbitrarily decided to close the refinery in Flanders, then its deliberate refusal to yield to orders of the court on notice that trying to operate the plant, seem to be the mayor of Grande-Synthe the priority of the moment in terms of safety. The blame is "moral" and therefore without effect "criminal. " This does not mean that there are criminogenic effects.
Currently, political power is concentrated on certain ways of acting for the prosecution, for populist reasons. There is talk of tough action against the agitators and the judicial level, and all criminal tools. It is a vain attempt, because the society is currently producing criminogenic factors. This is why anarchists have never thought in terms of criminalizing despicable acts. Instead, they thought in these terms: to organize a society from which they are absent factors that we believe criminogenic (...)
Clearly, in this case, there is talk of a post-capitalist society, in which the human being is the driving factor and not profit. To discuss the social problems we're talking about, I tend to postpone again the idea of focusing on the social right. The idea is historically by far, from the French Alexandre Lacassagne (1843-1924), professor of forensic medicine at the University of Lyon, which drew up an idea that has been building in opposition to the theory of the "born criminal" by Cesare Lombroso (1835-1909) .(1)
Developing a "sociological" criminology Lacassagne focuses on "social environment." Two of his aphorisms are: "The social environment is the breeding ground of crime" and "The society has the criminals it deserves". Alongside this approach, Lacassagne also seeks biological factors in crime through a neo-phrenologic theory (still a kind of craniology). It is an approach that has experienced a hard right opposition. But it remains to articulate the sociological approach. To this end, the Dutch jurist and libertarian thinker Clara Meijer-Wichmann (1885-1922) has produced a variant of the libertarian socialist theory of law focused on the social environment.
This variation can help us to clarify the discussion about security (public, social) in libertarian sense. But before reporting his idea, it is appropriate in a few comments on teaching in the faculty of law of Rotterdam (Netherlands), during the first half of the seventies. (2)
Of course, you learned the criminal law (theory, criminal law as "science", the "criminal policy", the criminal code, his "positive," his case, etc...) He had doubts about the outcome of the criminal law, so you also learned "the other side of criminology" and was in contact with abolitionism (decriminalization, closing prisons). He spoke as a criminal organization "interactive and communicative process." He also tried to apply the cybernetic theory to better understand the function of criminal law. However, one thing was clear during the course of criminal law: "The system does not work." Conspicuous for considering the rate of relapse ... In later years, the criminal situation has not changed, neither in the Netherlands or abroad.
For example, centuries ago he cut his hand to those who had stolen or an ear to punish and humiliate you what you did to criminals. Using horses, quartered people in four parts, were hanged in public or were burned alive ... All this in order to combat crime, which included the opponents of the regime and religion ... Well, not even the most cruel treatment (preventive or repressive punishment) was able to eliminate crime. The crime is part of society, it is obvious ... unfortunate and shocking to those who suffer. This results in the victims and their environment in a feeling of fear, insecurity and revenge.
It is precisely these feelings that the government uses to demonstrate to the "people" that is close by and will act with firmness! That is to say that people who have obtained degrees behind the best universities of France, began to proclaim, stiffen penalties, multiply the opportunity to remove French citizenship to foreign-born, and you must remove the expertise of the courts to give establish freedom and detention ...
Meanwhile, there is also an argument used pars pro toto: it takes a part (a minority) as a representative of the (entire group). For example, a part of the white race is a criminal (see prison), then all white people are criminals ... why is it not necessary to ethnic politics? ... Some judges rightly denouncing the "hysteria" ("Le Monde" of September 4, 2010). In short, you need not be an anarchist to make such a statement!
There is no security using the criminal law! With such an instrument goes to the "war" (...) In a society largely uncivilized, i.e. a society in which human beings are used as tools to achieve certain goals, we are ready to destroy any way that is deemed harmful to society. And, for this society, the prison also means "destruction." Today's society has not yet been able to distance itself from his being "uncivilized," says Clara Meijer-Wichmann. Today's society, the current criminal law, are based on concepts formulated in 1920.
So what happens now plain to see, as you can see with the "deportation" of the Roma and the cry for "tightening the criminal law". The current criminal law must be defined uncivilized. Not only because it punishes the facts of this society caused by poverty, but also because the idea that crimes should be prevented through deterrence. This characterization leads us to believe that we can "correct" human beings by means of "punishment" or that you can restore the reprisals, through a new injustice, convinced that they remedy the violation of the law.
In short, the security policies put forth by Sarkozy is completely useless because it only serves to populism. It is pure disrespect.

Thom Holterman
editor the Dutch anarchist magazine De AS.
(Translated from French by Luisa Cortese)

1. See the article by Marc Renneville, Criminology perdue d'Alexandre Lacassagne (1843-1924) at: http://criminocorpus.revues.org/112.
2. At that time studying law..

For a libertarian theory of law

A libertarian theory assumes that the anti-authoritarian imposition and coercion are harming the individual, from these considerations, any "law "is not considered legitimate because it is imposed by a majority over a minority, non-shared and not suitable for every "localist " situation but programmed, planned, centralized and institutionalized. Libertarianism is against the law, but not against the rules, or rather what the anarchist movement has taught humanity is precisely the sharing and participation in the creation and testing of rules, the ability to self-organization and rules of living together, a sort ethics of law, not monopolized and constantly changing in relation to situations and conditions. For the libertarian law and right are not and do not represent the same thing. The law appears to be the result of the experience of life, the result of a rational path of knowledge and experimentation. The anarchist tradition has very well Illustrated what is right and what is being imposed.
Proudhon held separate the notions of law and right where the first is event of the exercise of power monopolized by the state, while the latter covers all forms of regulation, mediation and management of relationships, and conflicts of interests that occupy human affairs, a libertarian conception of rights that define anti-hierarchical and consensus-based relationships. A libertarian theory of law that goes beyond the eternal conflict between utilitarianism and natural law and give legal status to an approach of consensus and acceptance, "legal" tolerance.
The law expert Fabio Massimo Nicosia has tried to structure this theory on concepts of consensus and "market" (understood as the product of agreement and free trade). According to this consensual the "market" is in fact a self-regulator and regulating mechanism of human actions that functions primarily as a political and legal order. The same rules of behavior or language in use among the various human groups are the result of this headless and autopoietic mechanism. All according to this theoretical concept appears to be the result of the comparison; everything is, namely, active and dynamic transactions that can be defined in a broad sense, "market", so was born the same property from the market, not natural law, but as a useful, temporary agreement. But if an agreement is such, has nothing sacred and defined, "perennial" and in the changed conditions, the "market" (understood as a dynamic synthem comparison, regardless of whether the infringing goods, ideas or habits, customs, languages, etc..) can review their "decisions" that are always the result of consensus, agreement and exchange. These thoughts without getting too philosophical and theoretical speculations are interesting just to confirm how the law is the result of coercion and imposition of the same as the Constitutions can be created, modified and discussed on a voluntary basis and comparison.
The American individualist anarchist Lysander Spooner described of constitution without authority, Spooner moved the criticism of the U.S. Constitution by a "realistic" assumption in his contract to be valid, must be entered into by individuals in relation to each other, put in writing, signed by the parties. Without this procedure, a contract has no authority and has no obligation, in short, is not the result of the comparison and tolerance. Interesting, then, would be to initiate a debate among libertarians on the law and its libertarian application.

Domenico Letizia
(Maddaloni – Ce)

Freedom for the bourgeoisie, or not?

We should analyze the concept of a good anarchist society in modern society, according to one of the most important reasons: the involvement of the entire population without infringing on personal freedom.
The era of the occupations of the factories are now gone, as are the attempts of general insurrection of the working generated by that great revolutionary who was Malatesta. Today's workers are aware then-being-the reality of their exploitation by the bourgeoisie, is not small, but most of them can no longer emancipate themselves from reality that interests them, not everyone is with this "ready "to self-organization of the labor movement, which would lead to the anarchist insurrection. Everything is then accentuated by the fact that the forces of repression are always ready to put a spoke in the wheels to the people, and do not realize that they too are puppets that the State likes to mobilize.
But let's get the idea that the entire population implements the social revolution, on an anarchist model, and the police will be convinced of their exploitation almost equal to ours. The era of owners will not be at sunset?
Of course! But here arises a huge problem: having abolished their beloved capitalist system, how will they adapt to live normally, without the clothes of great brands but with those made of the same cloth, but not bearing signatures? (With this I want to emphasize that life in the anarchist society would be very different from life of hardship under the communist authoritarian regime).
That said then, you may not think that will have a life suited to their usual daily lifestyle, and this would affect the narrowness of their freedom.
I am convinced that the bourgeoisie would suffer the lack of freedom at the moment, namely in the implementation phase of anarchy in the world. But conversely, after they started living without a state, without religion, in a cooperative, in true anarchist society not only because it bans any act prohibits a law, however, in a society ordered by the mutual aid with others, not forgetting of course the new lifestyle which was submitted. Why will not have their freedom restricted, because it can have a house without having to maintain the state and society that we "eat" with the brick, can live in dignity with their work is not exploited, and can finally enjoy life with their children, which will have a good formal education imparted by the self-managed universities.
Such society can certainly be seen as a utopia, of course, but inside it there is a glimmer of hope that even the bourgeoisie can only understand when it is implemented, but before that we must bring back in the hearts of the workers the instinct of revolt , one for the record, which we secure our future events. We must ultimately to rediscover all the anarchist movement worldwide, finally eliminating the unnecessary accusations coming from the government on it.

Fabio Del Negro
(Desio – Mb)

Psychiatry / The possible alternative

The horror of the death of the anarchist Francesco Mastrogiovanni, his suffering and his agony seem to be from other times and other places that we thought no longer existed. In light of this terrible story I think instead that it is questionable whether the current practices concerning the treatment of mental health often based on coercion, tend to claim victims, rather than create wellbeing, and I also wonder if those against whom many sanatoriums were thrown where the dignity and personal freedom were destroyed, there still remains, if not at the legislative level, at least in their essence.
The issue of treatment of mental health is not new, from Foucault to Basaglia from Laing to Cooper, each in its own way has made its voice heard to protect certain fundamental rights of the human person. Mill as early as 1859 in his foundational work On Liberty argued that the society should never use coercion to subdue an individual if they did not hurt anyone. What happened on August 4, 2009 at San Luca di Vallo della Lucania we should at this point to reflect on what has been said and what little has been done.
At the end of the 60 anti-psychiatric movement denounced the barbaric practice of routine care of individuals (electroshock, lobotomy, straitjacket, reckless use of drugs ..) and many prominent psychiatrists and philosophers and thinkers in general led to strong and reasonable criticisms of the psychiatric system, both from a scientific perspective as well as ethical. Well, after 40 years the voice of these men still seems so relevant. He wrote as Antonin Artaud (who committed suicide in 1963 after years of forced hospitalizations and having fallen more than fifty times into a coma after many electroshocks) in a letter to the directors of mental hospitals: "... the crazies are the ultimate victims of the socialist dictatorship in the name this individuality that is proper to man, we demand we forced the release of these prisoners in their sensitivity, because it is true that it is not in the power of laws to lock up all men who think and act ... you can remember the morning time you visit, when I try without knowing the vocabulary, to talk with these men on which you must admit you have no other advantage than that of the force .... The Institute for alienation under the guise of science and justice is comparable to the barracks, the prison, the penal colony ... "
Are we sure that the places mentioned by Artaud and Foucault in his History of Madness no longer exists? At least in essence if not in form, that is being places built around a dominant power that subjugates the individual dignity and freedom?
The late Mastrogiovanni have the answer. And to think that there is an alternative if you wanted. Think about the case of Geel in Belgium, where there is a tradition for 700 years to accept the mentally ill in the homes of citizens, and today it is estimated that more than 1000 patients of the nearby psychiatric hospital to be greeted by the 35,000 inhabitants of the town. Of course such a choice would be to the detriment of many. First, would cause damage not just to the revenue of drug companies and all the pseudo-professionals who profit on people's health in general and who has to use his knowledge to gain power, but that's another story or maybe it is another aspect of the same story.

Luca Roveda
(Milano)

About “A” 358

You have done to you and us a great gift. Congratulations! I am proud that my little writing appears among so many people. An embrace.

Gianpiero Landi
(Castel Bolognese – Ra)

I just got the special edition, what great job you did, I'm really proud to be there.

Pino Cacucci
(Bologna)

Congratulations! I think it is a document that may have historical significance as it were, as a documentation of a cultural and political process, and, mind you, I say this without flattery or otherwise. At the moment I only read the lengthy interview about the history of the magazine; no doubt interesting for someone like me who did not know all the vicissitudes through which I must say that I am sharing some of your statements a bit out of the "chorus", as the importance of tolerance for the intolerant (read: fascist), or the preference is not ideological but pragmatic and "belly " for non-violence.

Federico Battistutta
(Gropparello – Pc)

How many surprises, many new and unusual news. Great excitement for Franco Pasello, for your story of his life (which I read to my two sons who were the young, honor, pleasure and good fortune to know). 260 pages full of style exercises around major themes that characterize our lives, our hopes alive and the continued run-up to the pleasure of freedom.
What to say ... a great effort and editorial staff, not to believe. Aurora never appears but its sensitivity is also reflected in these pages and not mind me, even by your words suited only to a sympathetically Po irradiated, for many decades, by the Sicilian warmth and love.
I took time to answer pending gobettiana umpteenth night, the beginning of a thorough study of all the writings (as recommended by Pippo Gurrieri).
The important things are highlighted in blue, the color of the sea, in which drowning the exaggeration of what you wrote in your interview about a boy's club of the university that was FGCI Milan in Piazza Fontana, with the anarchists, to guard the plaque to Pino Pinelli and saw, out of curiosity, the "A" paper check from the eschimo of the comrades .... who would have thought ...
Thank you from the heart

Angelo Pagliaro
(Paola – Cs)

I received a few days ago the number of very special (A).
Thank you for your beautiful as well as mammoth work.

Claudio Venza
(Trieste)

First of all, congratulations for the special issue of A, beautiful in its elegance and simplicity, the graphics fits perfectly to my taste the nice Anarchik that guides you in the memories! Well done everyone.

Daniela Zarro Mattoni
(Caslano – Svizzera)

The number for the 40 years the magazine has succeeded very well. It is certainly an historical document full of charm and cultural texture. I intend to contribute, as far as my ability allows (with something more ...) to the financial effort in the preparation became much load.

Monica Giorgi
(Bellinzona – Svizzera)

Thanks for the emotions and ideas that you spread.

Patrizia “Pralina” Diamante
(Firenze)

Today I received the beautiful special issue. Thank you very much, really a wonderful job. One of the few remaining critical voices around ... Valentina and I will try to assist you as soon as we make it .... Meanwhile, I can read and turn your friends.

Luca Bravi
(Prato)

Congratulations to the bloated number of celebratory A..

Andrea Dilemmi
(Verona)

Certainly the first 40 years, Mrs. "A" takes them very well. I want to ask my compliments for the look, very attractive, and content, full and charming as usual. I'm still struggling with the fifteenth writing, in addition to several raids in the old covers ... of course it deserves, it deserves much attention and love this beautiful forties.

Nicola Pisu
(Serrenti – Vs)

Dear Paolo,
I received the special issue of A (I'm missing symbols A-circled in the computer!) and I'm lost in melancholy of old memories. First I hit a lot news of the death of Franco Pasello and this opened the door to distant memories, the past, early and political life experiences, to take care of mail, stamps to stick, radioitaliasolomusicaitaliana, but also to write articles, ideas to taste, the power of ideas. A good chunk of my youth (...)

Annalisa Bertolo
(Parma)

I thank the magazine for the splendid work done for the publication of the special issue in memory of 40 years ... A wonderful job with interesting interviews, especially devoted to historical and archival research, a number that collectors and researchers of libertarian history that can not read and reread in the future. Congratulations!

Domenico Letizia
(Maddaloni – Ce)

Best wishes for a long life of the magazine and thanks for the lovely gift you've done for 40 years. And I hope I can still contribute in various ways, the creation and dissemination of the magazine.
I read with interest the interview that you issued to Paolella; I'm personally in tune with many of the things you say in the interview, and I find that even your "confessions" are an authentic and high-end when anarchist militants. Let me tell you that I find in them a fund of secular Jewish wisdom. That wisdom that looks at the way ahead, looking to do to be fully self-fulfillment.

Orazio Gobbi
(Piacenza)

I want to thank you for the wonderful magazine you have done. I consider it an honor to be one of the authors.

Lorenzo Guadagnucci
(Firenze)

Yes, it is a source of pleasure, pride and identity have helped. Thanks.

Marco Sommariva
(Genova – Sestri Ponente)

Hello Aurora and Paolo,
I regret having to write in French. Bravo for the wonderful special issue 1971-2011, a stunning achievement and a wonderful gift for 2011. It's something heartening.
I found your beautiful and your constant presence and openness of spirit for a plural anarchism, evolving and open, which should be a pleonasm.
I learned to read Italian with "A Rivista" from the years 1975-1976 and I have all your numbers since 1977.
In reading the interview with Paolo, I noticed the reference to Lip Besançon, where I lived then and where I hosted Daniel Guérin, I continue to have occasional relations with our friend Charles Piaget, a legendary leader of self-management in Besançon.
Keep it up despite the fatigue and tiredness, are super important for us all and all that, to varying degrees, we work for a more libertarian society.
With all my fraternal friendship

Michel Antony
(Magny Vernois – Francia)
(translation from French by Luisa Cortese)

About parcel-bomb

The editors of Horst Fantazzini net, took note of the exploitation of the name of Horst Fantazzini to advertise some items of "gift packages" explosives, invites clandestine organizations or the individuals to use their name instead. In the history of Horst, do not even remember an episode where it is passed off as another person to act legally or illegally. He was a thug, but an honest, decent person, which took responsibility for his actions. We do not know for sure what would have thought Horst of these "attacks", but we certainly would never use the name of others to act by hiding in the dark.

editorial staff of www.horstfantazzini.net

How to buy Videocracy

Since the film Videocracy was not very well distributed in Italy, I must make it clear that the original DVD version is for sale on the Internet at: http://www.cduniverse.com/, and costs $ 22.89 ($ 29.88 with shipping costs in Italy) 1-2 days delivery. The Italian version, complete with booklet, is for sale on Amazon.it at: https: / / www.amazon.it/

Enrico Massetti
(Washington, DC – USA)

The urgency of anarchy

Mangled hands, faces burnt and criminalization of the anarchist movement. In so much is the booty of yet, miserable campaign of ordinary provocation.
The script is always met with stolid punctuality. When social conflict rises, while the political class is struggling in its many miseries and the disconnection between the institutions and the real country is becoming increasingly evident that more than any flare-ups come in handy in power are those of explosive packages sent in a sealed envelope. Last March was affected a postal worker. A few days ago, in December, two employees were impaired two staffs at of the Swiss and Chilean embassies in Rome. While expressing our sympathy to both, we remember that one of the injured is an active partner in the fEx-Lavanderia occupation of Rome.
These actions are committed to appropriate acronym of the Italian Anarchist Federation - FAI - which, however, has a tradition of practical struggles and openly for the real liberation of every human being by any power.
On the other hand, while not knowing who they are made, the actions that qualify are those who make them, and the so-called "Informal Anarchist Federation - FAI" was born - or perhaps created - only a few years ago, can be defined for itself: not is hit by anarchists in the crowd, it's not by anarchists to escape responsibility by hiding behind a name that belongs to others, not by practicing anarchist violence targeting the innocent and with a logic inherently authoritarian and avant-garde.
The game turned out, and we understood from the outset: you try to involve the libertarian movement in functional operations indiscriminate repressive actions of governments and that objectively are added to the provocations that the state puts in place to criminalize dissent.
With these incendiary found, the Italian state and the advocates of the establishment back to playing the card of "terrorist emergency": the best way to leave to rot alive in jail political prisoners and well keep the domain system. When the bombs explode, in fact, ordinary people begins to get scared. And when you're afraid you're less willing to want a different life and get involved.
Yet the seriousness of the situation in Italy (in a global context) is worth an effort in terms of analysis and political intervention that can not be rejected, and who need the highest degree of revolutionary commitment and responsibility.
Are many and urgent the challenges to be faced: the ferocity of the attack unleashed by capitalism against the working world, the widespread repression carried out by the state against the opposition social power from the unsustainable use of violence to crush the groups most likely the precariousness and impoverishment, the unbearable militarization of the territories in the interests of internal and external war, and the pervasive social control in an Orwellian shrinking horizon of freedom, and the continuous interference of clerical power in social dynamics, and the devastating work of exploitation and destruction of natural resources and environment, and much more.
In the face of all this, the Congress of the Italian Anarchist Federation is aware of how difficult it is to live in a world steeped in authoritarianism where the dominant cultural model that has shaped the lives of all selfishness and oppression, inequality and discrimination.
However, and precisely because of the urgency of Anarchy as a viable option for sustainable and humanely deal with the degradation the system we stifle the FAI Congress reaffirms the commitment and raised in constant conflict and struggle real: to promote and develop concrete paths of self-management and self-organization through direct action, without mandates, to disseminate the values and practices of freedom and solidarity in all contexts of common life, always on the side of the oppressed and against the interests of those who hold political and economic power, to free all humanity from the slavery of the state and capitalism.

Viva la F.A.I.!
Viva Anarchy!

The XXVII Congress Federation Italian Anarchist - FAI
(Rome, 6-9 January 2011))