This translated text explores the concept of "communization" as a revolutionary strategy, contrasting it with what it labels "programmatism," the earlier 20th-century approach focused on the proletariat seizing state power. The source argues that programmatism, which aimed to manage the means of production, ultimately failed because it did not challenge the core of capitalist exploitation: the law of value and commodity production. Instead, communization proposes the immediate abolition of capitalist categories like value, wage labor, and social divisions through the self-negation of the proletariat. The authors suggest that the failure of past revolutionary attempts and the restructuring of capitalism in the 1970s necessitate this new approach, one that emphasizes practical, non-commodified actions over predetermined programs or theories.

This collection of texts primarily features an essay titled "BUT WE HAVE TO, SO WE DO IT REAL SLOW" by Noche, which explores the concept of anti-work within the context of Mexican and Mexican-American identity in the United States. The author challenges the prevailing pro-work sentiment, even within radical circles, arguing that elements of labor refusal and resistance are already present in Mexican-American culture, often in subtle or playful forms. The essay contrasts the traditional labor movement's focus on better working conditions with a call for the abolition of work itself, linking this idea to historical anti-work movements and the critique of capitalism. Noche suggests that everyday acts of slacking, stealing, and working slowly can be seen as forms of resistance, and ultimately advocates for a world free from the constraints of wage labor, the state, and capitalist structures.

This excerpt, from the introduction of a book titled "Be Gay Do Crime" by Mary Nardini Gang, reflects on ten years of queer, anarchist, criminal, and mystical resistance. It details the origins of their movement in Milwaukee's Riverwest neighborhood, inspired by insurrections elsewhere and a commitment to a "criminal queer association." The text emphasizes living a life outside societal norms, viewing normalcy as an enemy, and engaging in direct actions ranging from looting and blockades to caring for comrades and practicing various forms of magic and healing.

This guide, published by the Billboard Liberation Front, offers a comprehensive, step-by-step manual for altering outdoor advertising. It details the various types of billboards, methods for choosing suitable targets, strategies for planning and executing "improvements," including techniques for producing graphic overlays and ensuring security and safety.

This piece presents an interview with Jack Napier, a representative of the Billboard Liberation Front (BLF), a group that modifies outdoor advertisements. The author, Brian Gonnella, explores the connection between the BLF's work and graffiti culture, initially through the lens of culture jamming, a concept Napier distances the BLF from, associating it more with Adbusters. Napier discusses the BLF's history, motivation as a continuation of individualistic resistance, and their stance on the role of art versus marketing in their actions, while also reflecting on the impact and meaning of both billboard modification and different forms of graffiti.

This manifesto argues that in contemporary society, advertising has become the dominant force shaping our understanding of the world and ourselves, displacing older forms of culture like art, science, and spirituality. It posits that media primarily serves to deliver advertisements, and even artistic expression is now largely treated as a commodity influenced by market trends. Ultimately, the document declares that existence is intertwined with advertising and encourages individuals to use any means necessary to reclaim and alter advertising messages as a form of personal expression and communication.

This essay, titled "Mothering Against Motherhood: doula work, xenohospitality and the idea of the momrade" by Sophie Lewis, explores the concept of "mothering against motherhood" and "family abolition." She argues for a communist horizon where care work is collectivized and relationships are based on chosen solidarity rather than biological ties, challenging the capitalist and patriarchal norms embedded in the traditional family.

The source presents a powerful critique of the colonial and capitalist systems, arguing they represent an ongoing, destructive "apocalypse" built on violence, exploitation, and the suppression of Indigenous ways of being. It contrasts this linear, destructive trajectory with an Indigenous perspective of time and existence that is cyclical and rooted in ancestral knowledge and connection to the Earth. The text rejects the notion of seeking solutions within the existing colonial framework, instead calling for a return to ceremony, collective dreaming, and disruptive action as forms of resistance and liberation. Ultimately, it posits that the survival and flourishing of Indigenous worlds are contingent upon the dismantling of the colonial "dead world."

This excerpt, published shortly after the 2020 U.S. Presidential election, presents a perspective rejecting both major political parties, arguing that neither offers genuine liberation from colonial oppression. Instead of relying on electoral politics, the text proposes a path towards being "ungovernable" through direct action and building alternative community structures. It outlines sixteen specific actions individuals and groups can take, such as forming affinity groups, developing practical skills, practicing mutual aid and defense, and challenging oppressive systems like capitalism, white supremacy, and patriarchy. Ultimately, the document advocates for building autonomous organizing and resisting colonial authority on stolen land.

This is a draft of a primer on de-arresting, which is defined as the act of freeing someone seized by law enforcement officers (LEOs), also known as un-arresting. It presents different tactics that can be employed for de-arresting, ranging from physical interventions to pressure campaigns and blocking police vehicles.

This zine offers a sharp critique of the political label “ally” and the network of activists who have created what it calls an “ally industrial complex,” driven by their own reputations as anti-oppression advocates. Grounded in the context of Indigenous resistance, it examines various problematic forms of allyship—including savior figures, opportunists, academics, and self-declared allies—who often center themselves rather than the communities they claim to support. Instead of promoting the concept of “ally,” the zine calls for the emergence of “accomplices”: individuals who attack colonial structures and ideals through solidarity rooted in trust, consent, and shared struggle.

This guide presents a ten-step process for organizing and carrying out a blockade as a form of direct action against projects like the Line 9 pipeline. It opens with a brief overview of blockades, explores the rationale behind using them as a tactic, examines recent examples, and offers practical guidance on how to create an effective blockade. The zine comes out of the blockades against various oil pipelines in North America and as such it is heavily rooted in those experiences.

This statement, written by revolutionary prisoners at New Hampshire State Prison in 1975, serves as a response and further discussion of the Weather Underground's "Prairie Fire", aiming to provide a deeper examination of the experiences of prisoners and ex-prisoners. The statement argues the experiences of prisoners provide a unique perspective on the need for revolution against the capitalist system and the development of methods of control like behavior modification, stressing the importance of unity and solidarity within and outside of prison walls for the larger anti-imperialist movement. It contends that the prison movement is an integral part of the revolutionary struggle, showcasing how conditions of captivity, similar to wartime, expose the naked injustice and terror of American society and breed a determined, militant cutting edge for the overall People's Struggle.

This pamphlet, published in 1979 by the New York City-Wide Mobilization Committee Against Police Brutality, condemns police brutality and systematic oppression, particularly against Black and Hispanic working-class individuals. It provides examples of police killings and assaults in various cities, arguing that these incidents are not isolated but rather part of a national policy to control and suppress marginalized communities. It calls for organized resistance and armed self-defense as the necessary response.

This pamphlet, published by The Institute of Black Political Studies, presents a Black scientific socialist perspective on the nature of U.S. imperialism and the struggle for Black national liberation. It argues that the U.S. is a settler-colonial-capitalist system where Black people constitute a domestic colonized nation, facing dual oppression economically, politically, and intellectually compared to the white working class. Ultimately, it advocates for a revolutionary Black nationalist party guided by scientific socialism to lead the national liberation struggle and form strategic alliances with other anti-imperialist movements globally.