The impact of propaganda on contemporary politics is unprecedented. It comes from all sides. Many believe that propaganda is what the enemy does, but this, as history shows us, could not be further from the truth.

So, what is propaganda? Propaganda is defined as the systematic propagation of a doctrine or cause or of information reflecting the views and interests of those advocating such a doctrine or cause. Propaganda, therefore, can be traced as far back as the Romans and arguably within the propagated narratives of tribal leaders depicting their great wins against their enemies. Propaganda comes in many forms, but ultimately, it is a powerful tool to capture the minds and imagination of its target audience and to influence the way they feel, act, think, and behave in ways favourable to the individual, group, or state disseminating the propaganda.

The most infamous examples of modern propaganda come from World War II, and specifically the use of wartime propaganda. All sides utilised the power of slogans, collectivist in-group/out-group dynamics, and powerful imagery to garner the support of their respective populace. Some of the aims were to instil a powerful sense of national unity, whereas others were used to reinforce expected behaviours. Think “Dig for Victory” or “Loose Lips Sink Ships” in the UK and the US. Meanwhile, in Nazi Germany, we see the prolific work of Goebbels with his propaganda against the Jews.

Propaganda is not an archaic tool relegated to the history books. In fact, in today's world, The Impact of Propaganda on Contemporary Politics is arguably much more effective and far-reaching.

AI and social media, and more recently, the convergence of the two, have ushered in a new era of tools that allow the truth to become ever more opaque whether it be deepfakes, AI videos, or even generative AI-written content, those who control the algorithm now control the narrative.

Don’t think, however, that propagandists are exclusively those in power. Much more often than not, the largest proliferators of a narrative are what are known as ‘useful idiots’—those who do the bidding for those in power and more organically spread propaganda in ways much more insidious than a regime could ever hope for. We have many such examples, whether historically, with civilians proliferating the chosen talking points or enforcing the doctrine intended to spread, or most effectively in the digital world, where the source becomes almost impossible to discern. This is usually much more convincing, as the prevailing view spread through word of mouth, just as in marketing, becomes potent and lends legitimacy to the propaganda.

Politics has always relied heavily on appeals to emotion, as most people vote based on the feelings they have towards a candidate, party, or policy promise, or even the emotional response they feel when considering how these might impact others they care about. Not many votes are cast based on pragmatic, objective analysis. Of course, this is a product of human nature—seeking a tribal leader who makes them feel safe and secure—but it is also due to how objective facts are obscured and replaced with carefully constructed propaganda. This might take the form of meticulously curated campaign videos, speeches, or even something as subtle as sound and costuming. All of these are intended to subliminally and overtly elicit a feeling and provoke a predetermined response.

So, if you think you are immune to the power of propaganda, think twice. It is attitudes like this that lead to letting your guard down and allowing your mind to become a playground for those who wish to control it. Always fact-check everything, no matter its source, and always verify the sources from which you get your information.

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Have you ever looked at the tattoos adorning members of the Queer Community and wondered about the stories they tell? To the uninitiated, these ink markings might appear as impulsive decisions, perhaps regretted in the light of day. However, this couldn't be further from the truth. Each tattoo within the Queer Anarchist community carries profound significance, embodying narratives of identity, rebellion, and belonging that are deeply worthy of exploration.

Tattoos are inherently storytelling mechanisms, with each image or word inked into the skin representing a personal aspect of one's identity. This is especially true for Queer Anarchist tattoos, which arguably delve even deeper into the realms of personal expression. Being Queer often means to invert, pervert, and subvert societal norms, and this philosophy extends to how they engage with their tattoos.

The process begins with an ancient technique known as 'stick and poke.' Here, every dot is carefully, and often painfully, poked into the skin by hand, one at a time. This method is chosen for several reasons: it connects back to the primal roots of tattooing, predating the machine age. It's a direct defiance against the commodification of art and the body, opting for traditional practices over the modern industrial ones.

For many in the Queer Anarchist circles, these tattoos aren't just about the art on the skin but about the community they stitch together. These tattoos are often crafted in intimate, informal gatherings — perhaps in a friend's living room after a rally or at a DIY art event. The process is seen as just as crucial as the final tattoo, fostering deep connections through shared experiences of creation and endurance. Imperfections are not just accepted; they're celebrated as integral to the charm and authenticity of the art.

In this community's perspective, the act of getting a stick-and-poke tattoo is a slow, meditative dance against the frantic pace of modern life. It's a moment of shared history and evolving narrative, embodying what they call 'queer joy' and a sense of belonging that transcends what society deems 'normal' or 'acceptable.'

However, this method isn't without its detractors. Critics from more traditional tattoo circles view it as amateurish or even risky. Yet, for Queer Anarchists, such criticism is a badge of honour, reinforcing their resistance to mainstream standards. They embrace "bad art" as a direct challenge to the norms dictating what art should be, who can create it, and how it should be perceived. The visible imperfections, like uneven lines or noticeable dot patterns, are seen as a rejection of the increasing "artification" of tattoos, where technical skill is king. Instead, there's a celebration of the process, the messiness, and the amateur spirit over mastery.

These tattoos symbolize more than just aesthetic choices; they embody the intersection of queer identity with anarchist philosophy. They reject hierarchical structures, calling for liberation from gender, sexuality, and authority norms. Designs often include reclaimed slurs, symbols of DIY ethos, or iconography that merges queer and anarchist themes, each telling a story of autonomy, anti-capitalism, and radical self-expression.

In essence, Queer Anarchist Tattoos are not merely about ink on skin but are a profound statement of identity, resistance, and community. They challenge the norms of art, the process of tattooing, and who gets to define cultural value, offering space for queer joy, creativity, and belonging outside the confines of societal norms.

Rooted in punk and DIY culture, these tattoos have evolved as mediums for expressing identity, critiquing societal structures, and fostering community. They are a testament to a group of people who continue to carve out spaces where art, identity, and activism intersect in the most personal and defiant ways.

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Disclaimer

'The Extreme Lit-Review' is a professional journalistic endeavour that engages with various documents for critical analysis and educational purposes. The views expressed in these documents are not those of the host or the show; they are presented for academic scrutiny to foster an understanding of diverse ideologies. This analysis is conducted under the principles of fair dealing for criticism, review, or reporting, with all content properly acknowledged. The materials discussed may include controversial, offensive, or harmful ideologies, but the intent is always to critique, contextualize, and challenge these views, not to endorse or promote them. Listeners are encouraged to approach this material critically, recognizing that the aim is to educate and inform, not to propagate the ideas presented. If any content is found distressing or appears to promote harmful stereotypes or discrimination, we respectfully suggest you prefer not to continue listening to those particular discussions. This show does not aim to incite hatred or discrimination but rather to analyze and discuss the implications and origins of various ideologies in society from a professional journalistic perspective.

There is a common misconception that the militant tactics of the far left operate in the same way their ideologies do. This is not the case.

One of the key techniques that has made these groups successful in militant uprisings is the use of 'Affinity Groups.' While the term might suggest a simple gathering of like-minded friends, it functions more like a quasi-paramilitary sleeper cell or a small battalion in this context.

As we will explore in this operations manual, 'Affinity Groups' serve not only as an integral support network adhering to anarcho-communist values but also as precision tools in the revolutionary arsenal.

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For the past 5 years, I have been infiltrating both the far right and the far left, bringing an unparalleled level of analysis that is truly unique in approach, level of expertise, and exclusive access to primary source documentation—we've done the market research!

My Journey:

• Late 2019 / Early 2020: My journey began when various groups started taking to the streets, rising against perceived grievances. To understand this phenomenon, I investigated movements gaining prominence at the time. This led me down a dark rabbit hole, infiltrating not only encrypted ANTIFA communication channels but also Neo-Nazi cells in Russia, live-streaming unspeakable acts.

• Screenplay and Documentary: I went on to write a screenplay about the QAnon movement and produced a radio documentary exploring the novel organizing methods different groups were leveraging within the United Kingdom during the draconian COVID-19 policy enforcement.

• Investigative Project: In 2021, I published one of my most profound investigative projects on the ‘White Lives Matter activist's manual’. This project exposed how tactics from the left, specifically Critical Race Theory (CRT), were being leveraged by identitarian groups on the right. It also highlighted how the term 'Anti-White' was astroturfed by these groups to promote 'pro-white' activism.

The Extreme Lit-Review:

• Origin: The Extreme Lit Review was initially launched as a marketed product back in 2021 in my Locals community but the work that went into it had its origins in 2019.

• Content: Since then, I've brought you many clandestine internal documents, allowing insight into the organizing mechanisms of these groups, their motivations, and the underlying philosophy driving them. Occasionally, we catch a rare glimpse into the unfiltered, raw opinions of those involved as they reflect on various subjects.

I take extreme pride in the work I produce and my professional journalistic obligation to impart information without fear or favour. As a journalist, my job is not to tell you what to think but, in true hunter-gatherer fashion, to bring back the wonders and mysteries from far-off lands so that you may have the tools to think for yourself.

Engagement for 2025:

• Media Requests: Do you have a podcast or produce media where you'd like me to discuss my expertise with your audience? I am taking media requests this year. You can get in contact by clicking the button below and dropping me an email.

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Disclaimer

'The Extreme Lit-Review' is a professional journalistic endeavour that engages with various documents for critical analysis and educational purposes. The views expressed in these documents are not those of the host or the show; they are presented for academic scrutiny to foster an understanding of diverse ideologies. This analysis is conducted under the principles of fair dealing for criticism, review, or reporting, with all content properly acknowledged. The materials discussed may include controversial, offensive, or harmful ideologies, but the intent is always to critique, contextualize, and challenge these views, not to endorse or promote them. Listeners are encouraged to approach this material critically, recognizing that the aim is to educate and inform, not to propagate the ideas presented. If any content is found distressing or appears to promote harmful stereotypes or discrimination, we respectfully suggest you prefer not to continue listening to those particular discussions. This show does not aim to incite hatred or discrimination but rather to analyze and discuss the implications and origins of various ideologies in society from a professional journalistic perspective.

As with the very purpose of this podcast, we believe it is of utmost importance to avoid generalisations or conflating groups as being synonymous simply because they may share some overlapping tendencies, grievances, beliefs, or tactics.

We have emphasised the significance of prefixes within the terms used in these circles. Communism, for example, is not a monolith. It is an umbrella term that, while carrying a singular meaning on its own, encapsulates a rich tapestry of rival beliefs. Among these is the anarchist faction often referred to as anarcho-communism or, in some contexts, ANTIFA.

What, then, are the aims, ambitions, and beliefs of groups that further fracture and find context within the trans movement?

The following article is a direct analysis by an anarchist and activist with 40 years of experience, offering a candid account of what Trans Anarcho-Communism looks like from her perspective.

What does it mean to be a trans anarchist at this point in the 21st century? What does it mean to be a white working-class English trans person living in relative security in London at this point of the global climate catastrophe, where wars rage across continents, where the police force of the rogue superpower USA kills black children with impunity whilst another rogue state armed by that superpower kills Palestinian children with impunity?

How can I survey this death spiral of capitalism, colonialism and tyranny, then dare to say “and trans rights”? Yet I must. For even with genocide in Palestine and Congo, the ethnic cleansing of the Rohingya and the Uyghurs, the continuing erasure of indigenous peoples, we must speak of trans, nonbinary and intersex people. Because our histories, diverse and complex, echo through history before European colonisation, the rise of capital or the State, and the stifling rise of cis-hetero-patriarchy. Our history is a stump on the road of so-called progress where binaries of sex, race, and gender are brought into sharp relief.

As an anarchist, as a nonbinary intersex, pansexual fem, my siblings and I across millennia are evidence that the forced imposition of discrete categories of sex/gender and “otherness” is there to repress free existence and limit our emotional, intellectual and social selves. In our lived experience, as we refuse glib classifications of male/female, man/woman, and masculine/feminine – our acts of resistance are integral parts of the kindling of revolutions.

Anarchy itself is not unchanging. “Truths” are not set in stone; anarchy evolves — not just more cis white European men but other voices, other lives. All the iterations of anarchy from women (trans and cis), the global majority, the colonised world, in non-European languages, and yes, from trans, nonbinary and intersex people. We walk our truths in all cultures and communities, yet we are weaponised to police the lives of all. The repression of our existence is used as a tool to beat out the borders of gender and sexuality, masculinity and femininity. Yet over and again, people, politicians, religious leaders, doctors, and the “gender criticals” reserve their most brutal State-sanctioned abuse for our children. In the so-called UK, trans, nonbinary, gender-diverse and intersex children are being targeted in schools, the healthcare system, the media, social services, the family and the political class.

Our beautiful, fragile, fabulous children are venturing out into the world, realising who they are and naming it in ways people my age cannot imagine having the courage to do. And in response, they are being victimised and abused on a structural level.

In the UK, our teens and children are to be denied any trans-supportive healthcare; they are only to be allowed puberty blockers if they agree to be part of State sponsored research projects. The secretary of state for education has proposed a policy to instruct schools to deadname and misgender children, to inform their potentially hostile parents, and to deny them lifesaving information. The war waged on us is not merely a “culture war” – it is visceral, damaging and cruel. And the worst part is that we know this gender fascism is not genuinely to protect any children. We and our children are simply collateral damage, weapons of mass distraction.

Yet we persist.

The global solidarity shown to Palestinians, from the South African government’s interventions to the blockading of weapons manufacturers, from mass marches to individual boycotts, from the disillusionment in Keir Starmer and Joe Biden’s voter base to damaged corporate profits. This is what resistance looks like. And in this climate, acts of solidarity can be very small indeed — just asking about and getting my pronouns right is an act of resistance and solidarity.

I’m an older anarchist who has seen the flow and ebb of populist left parties and watched helplessly as millions throw themselves into the futile abyss of democratic socialism. But I take courage and strength from the refusal of communities, cultures and individuals who keep choosing freedom and the sheer audacity of trusting each other’s love.

In the face of a genocide happening before our eyes, it is hard to remember that nothing lasts forever. How everything can change on the spin of a ninepence. But every day, a child realises that they can live as something other than the sex they were assigned at birth. And in these moments, brand new worlds are born.

~ Kell w Farshéa
Kell (they) is are a poet, writer and historian. They have been an anarchist and activist for more than four decades.

Much of our understanding of ANTIFA is often shaped by the media or critics, and we seldom gain direct insight into the perspectives of individual members.

Below, you will find an exceptional moment of candid vulnerability. This provides us with a unique glimpse into a day of action, free from the usual propaganda often found in communications aimed at an external audience.

January 20, 2017

On the morning of January 20, 2017, I stood at the intersection of 12th Street and L Street in downtown Washington, DC. Before me, a double line of riot police separated me from the people surrounded in the kettle targeting participants in the massive black bloc march that had just torn through the city opposing the inauguration of Donald Trump.

The narrow strip of no man’s land that separated us from the front line of armoured mercenaries was strewn with abandoned black apparel—sweatshirts, windbreakers, masks, gloves, scarves, bags. Not knowing what was in store for the arrestees—as it turned out, practically all of them were charged with eight or more felonies apiece, though none of those charges ultimately stuck—I figured it might be better if the street were not littered with things that might be misconstrued as evidence. I began to gather up the debris.

Plucking these items from right in front of the line of officers was a risky proposition. What if the police grabbed me and pulled me into the kettle, too? Trying to look nonchalant, I managed to snatch up a scarf, then a pair of sunglasses. One of the bigger items appeared to be a full backpack. It was lying right at the foot of a glowering cop. Someone braver than me darted forward and seized it, swinging it up and withdrawing swiftly into the crowd on our side of the police line. I could see by the way the pack swung that it was heavy.

I ended up with that backpack along with an armload of black clothing. There was something in the pack, that was for sure. Something heavy and solid.

The crowd along the police line was outnumbered; the best I could do for my comrades was to get that stuff out of there. I stepped back from the standoff and made my way south along 12th Street. I passed the mouth of an alley, also strewn with clothing.

The straps of the backpack were cutting into my shoulders. I needed to go somewhere private so I could open it up and take a look. It wouldn’t do to open it in the middle of a crowded street in full view of police officers and National Guardsmen without any idea what might be inside. I walked down to Franklin Square and found a coffee shop that was open. A dozen fresh-faced college protesters were waiting in line for the bathroom. I waited for fifteen minutes, but the line hardly moved.

Eventually, I gave up and started looking for another establishment. Most of the other places were closed; some of them had lost their windows to the hammers of the black bloc. The streets in this part of DC had been desolate earlier in the day, but now they were filling up with protesters, journalists, curious locals, and the occasional Trump supporter.

I walked a block west to McPherson Square. There was some protest infrastructure there, including a tent and Food Not Bombs preparing to serve a meal, but no privacy I could take advantage of to inspect my cargo.

The longer I carried the backpack, the heavier it got, and the more ominous its weight became. What was inside it? What if I was walking around Washington, DC with a bomb on my back? I was starting to fear that I was a character in a story by William S. Burroughs.

Looking back on that scene from the vantage point of 2021, four years later, it seems like a heavy-handed allegory. The backpack was Pandora’s box, containing all the trials and tribulations of the dawning Trump era. Its weight signified all the unthinkable things that would soon become normalized—travel bans on entire countries, fascists shooting people at demonstrations. It held the grief of all the children lost inside the detention system, separated from their parents by Border Patrol. It held the corpses of the 400,000 people who died of COVID-19 during Trump’s administration.

And it held the weight of our responsibility—of our capacity to respond to these tragedies. It wasn’t until I got home that night after a full day of further adventures and narrow escapes that I was finally able to set the backpack down and look inside it. I pulled the zipper open, revealing a red metal canister—a fire extinguisher. The serial numbers had been scraped off the labels so that it, too, might participate in the anonymous collective force of the black bloc. At the bottom of Pandora’s box, hope—in the form of the actions that we can take and the courage necessary to rise to the occasion.

To whoever chose to arrive thus equipped at the departure point for the J20 black blo—thank you. Your secret is safe with me.

Just one day into President Trump’s second term and the militant cells are stirring and ready to rise up.

In this episode we bring you a deeply troubling exclusive that shows you just how organised ANTIFA are, and how they plan to recruit, organise, train, and deeply onto the streets of the US to rise up and militantly fight back against the Trump administration EOs.

In a previous episode, we covered the story of an individual who posted to Twitter a second-hand account of their friends who found themselves at an ANTIFA gun meetup. What was striking was not what they found, this we know, but how members of the public are shocked to see just how much of a well-oiled machine they run. We are bombarded with propaganda about these groups from both sides, one tells us they do not exist, and the others write them off as just-haired hairy Tiktok addicts.

As you will see in this exclusive reporting and analysis and our other content within this podcast, this description could not be more dangerously further from the truth.

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The following is an article published in 2009 by the Anarchist Federation that provides a comprehensive overview of the term ‘Queer’, its etymology, and its current definition.

So to be queer by its original meaning isn’t something necessarily offensive. Yet, still, the term evokes a great reaction from both supporters, who view the word as self-empowering and those who view the word as somehow offensive. But there is an overt and positive movement that seeks to reclaim what it is to be queer; removing from it, its old meanings of peculiarity and its homophobic connotations and replacing them with a coherent socio-political and intellectual theory that has shaped the politics of gender and sexuality immeasurably.

Growing out of the sexual-radicalism of the 1990s (in the USA namely) the word queer has come to adopt more contemporary, positive and radical meanings. It is these definitions of queer that have come to stir gender and sexual politics. Queer has come to embrace two notable meanings, firstly it has come to be used as an umbrella term encompassing all those who define outside of exclusive heterosexuality. Secondly the term has come to refer more specifically to those individuals who divorce themselves from distinct gender and sexual identities (gay, male, female, trans etc.) – it is this definition that this article will concentrate on.

Queer theory stems from attempts to deconstruct concepts of both gender and sexuality. Rigid concepts of sexuality such as gay and lesbian for example don’t have much bearing on many of our lives, similarly, many of us come outside of the false dualism offered by the binaries of male and female. It is becoming painfully obvious that such ‘closed’ definitions that these labels carry don’t accommodate everyone and indeed many people can be more than one at a time, can be between two or three different labels and even change their preference regarding sexuality and/or gender as their life continues. Those who buy into essentialism however would have us believe that for any specific kind of entity (in this case gays, women, trans people etc.) there is a distinct set of properties or characteristics which they must possess. But as queer people we recognise that sexual orientation and gender are not naturally binding and essential, but fluid concepts. In that vein, queer is less an identity, than a critique of identity; recognising that for those labelled with terms of gender and/or sexuality, there are no specific or general traits even if there are stereotypes.

If the word queer has come to denote the exploration of categories of gender and sexuality that is rapidly shaping 21st Century gender politics, then this brings into question how far concepts of male and female are applicable. Whether gender is innate, and how reclaiming queer identity is consistent with an anarchist-communist understanding of gender, sexual identity and capitalist distortions of reality.

Ann Oakley stated that ‘Gender is a matter of culture. It refers to the social classifications “masculine” and “feminine”‘ if this is true, then it would imply that gender is a social construct, relative and applicable only to a given culture. If this is taken as correct then it validates queer identity, which suggests that binaries of male and female offer a false dichotomy insofar as the norms, values and traits identified with these labels are perpetually passing into one another. There are a variety of examples to illustrate gender then, as a social construct

Stereotypes of males and females would have us believe one cannot be gender-blind, and that everyone is born into a gender. This however would imply that the mind is gendered, that the brain is an organ of sex. This we know not to be true. So what would define gender? Clothes perhaps, or genitalia? Where does one shave or maybe one’s feelings on the colour pink? Gender is meant to represent both physical and psychological attributes which is expected by a given culture. This manifests itself most notably in modern stereotypes of males as strong, honourable and having integrity and females as caring, vulnerable and shy. But just as anarchism is a philosophy that rejects the confines of capitalist society, queer theory questions the validity of gendered roles and stereotypes. Such stereotypes of gender show that the concepts of male and female exist only in their differentiation from the other and are therefore open to critical analysis.

This is not to suggest that gender is irrelevant in the here and now, on the contrary, gender is indeed relevant to many people and the belief that gender and sexuality are fluid concepts in no way invalidates the identity of those who define contently with binaries of gender and sexual orientation. But as anarchists, we want a society where differentiation between people based solely on who they sleep with, the genitalia they were born with or how well they fit stereotypes isn’t a concern. We view queer theory as a contemporary understanding of what the society we envisage will look like.

If gender and sexuality are a social construction then, we as anarchist communists can offer an explanation as to why this is so, who seeks to benefit from the gender binary and provide a radical critique of rigid sexuality.

Queer-anarchism is a happy marriage of two philosophies that break down barriers in pursuit of freedom and liberation. As both anarchist-communists and as individuals oppressed by the larger heteronormative culture we believe that coming outside of sexual and gender binaries is inherently political; we recognise that the confines of sex, sexuality and gender are mere labels that treat individuals as nothing more than part of as easily defined homogeneous grouping; without an identity of their own. This is just not the reality. Moreover, we realise that our rulers seek to gain from the enforcement of gender and sexual binaries upon us and that our fight against sexual restriction is a fight against the very people who maintain it.

Anarchist-Communists view the existing society then as conservative, patriarchal and heteronormative not as an incidental occurrence, but shaped as such by those who wish to maintain power for the few not the many. We know that sexual liberation cannot and will not be fulfilled under capitalist society, the bourgeoisie can not meet this demand, we therefore view the logical consequence of gender and sexual liberation as anti-capitalism.

Capitalism constantly teaches us that our affairs must be regulated, that we must be ruled wisely and accept authority. To accept authority however and to be accepting of the ruling class’s rule requires a docile workforce exhausted of class-consciousness, one way in which this is achieved involves the labelling of our genders and even sexual preferences, dividing us into set groups. Furthermore, we believe that the market (the world of commercial activity where goods and services are bought and sold) isn’t, as some Marxists assume, an abstract and amoral mechanism – insofar as it consciously needs to target particular sections of society to purchase the goods made to produce the lifeblood of the market – capital. Gender enforcement (and sometimes segregation) then isn’t just a way to fragment society further, but also a necessary market-driven phenomenon that needs to sell products and ideas to ‘men’ and ‘women’ differently. The consequence of this is a society where gender expression and experimentation are frowned upon unless it is consistent with the gender assigned at birth; a society where those who are not attracted exclusively to others who are differently gender-assigned are thought of as deviant.

Why then is it in the interests of our bosses and the state to enforce gender roles when they are so evidently not applicable to all, are incorrect in their generalisations, and cause division? To ask that question is to answer it… Imagine the political potential of a unified working class; united in their exploitation and desire to end the monotony of work and life under capitalism, this is not an easy task in a society fragmented along so many different lines. But in our division, lies our weakness and it is no accident! A united working class consisting of workers united in pursuit of freedom from the confines of a homophobic, violent and exploitative society is of course capitalism’s greatest threat. The response of the capitalist class then, is to divide and rule; setting male against female, heterosexual against homosexual etc.

Anarchists envisage a different society, where social and personal identity are individual concerns and artistic and sexual expression are not regulated. We don’t want a society where you have to choose to be consciously masculine or feminine, we don’t appreciate a society that fetishises ‘male’ dominance and presumes a norm of violence and aggression. Whatever your self-defined gender identity, we all seek a world where how you dress, the people you sleep with and the genitalia you possess do not embody who you are, we feel that the fight for a better world necessitates the overthrow of the very system that perpetuates gender myths and heterosexual supremacy. Sexual freedom will only be achieved in the pursuit of freedom for all, and not just freedom for our rulers and our bosses!

So queer identity is compatible with our understanding of a better world in that queer theory is the adoption of the attitudes of what we hope a post-revolutionary society will manifest itself as in the here and now. Our job as revolutionaries is to embrace this but to bring that argument of gender and sexual identity as fluid to the conclusion of anti-capitalism and anti-statism.

"Criminal Intimacy: A Gang Of Criminal Queers" by the Mary Nardini Gang is an exploration of queer anarchy, where acts of crime are reimagined as acts of solidarity and rebellion. The zine delves into how illegal activities among queers can foster deep connections, challenging norms of capitalism, heteronormativity, and state control. It celebrates a history of queer defiance, from historical figures to modern rioters, positioning these acts as essential to living a life of autonomy and desire outside societal constraints.

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Below is an exclusive look into the motivations, aims, and critiques of the pro-Palestine protests on college campuses worldwide.

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This unfiltered account provides an unprecedented glimpse into the steps children as young as eleven take to cope with the common trials and tribulations of youth. It highlights how moments of isolation make children like Molly prime targets for radicalisation.

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Seen as one of the most pivotal pieces of literature within trans and queer anarchist circles, 'My Preferred Gender Pronoun is Negation' demonstrates explicitly the tension between the many factions on the left and how they do not always see eye to eye.

We hope you enjoyed that free preview. The Extreme Lit-Review is exclusively funded by our readers. If you would like to listen to the full episode and support our work, then please subscribe below.

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My Preferred Gender Pronoun Is Negation

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In the coming weeks, I’ll be releasing a series of instalments, offering an exclusive look into how the investigation unfolded, sharing key details left out of the final report, and examining where we stand today. Most importantly, we’ll explore what we can learn and what’s at stake for the future.

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An individual wrote on Twitter about how a friend of theirs recently attended an ANTIFA meeting and was shocked by their whiteness. In this episode, we explore the underlying phenomena here of how remembers of the public respond when they are exposed to just how much they have been misled about these groups.

More often than not there are two prevailing narratives about mysterious groups such as ANTIFA. One is that they are radical Dems and the other is that they are just thugs. Neither of those are remotely close to the truth.

As a member of the Extreme Lit-Review, you will know that no group is a monolith and thus groups such as ANTIFA are at odds with many of the others often placed in the same box.

Prefixes are important and as we have discussed previously, ANTIFA operates on a fundamentally different philosophical level than their counterparts. To truly understand what is going on you first need to understand what they want, who they are, and most importantly, who they are not.