I. Organic violentism is a theory-commentary on the necessary (f)utility of emancipatory violence. It is an intellectual map charting the relationship between self-liberation and the struggle of oppressed peoples against power. Organic violentism’s primary target is social marginality (racism, capitalism, nationalism, nativism, sexism, ableism, cissexism, speciesism, etc), with sublation as its medium. Inevitable defeat is the touchstone of violentism. Organic violentism strives to be the most fathomless, unboundedly complex, and intense form of a praxis, so as to evoke its practical urgency.
II. Organic violentism has catalogued primary qualities in order to clarify its originary violence, its aims, and its character. This initial inventory is incomplete; its aim is to cultivate heuristic intuitions, not a rigorous scientific ontology. The qualities forming this initial inventory are: — Emancipatory violence is destructive and constructive at the same time. — Emancipatory violence abolishes the present state of things. — Emancipatory violence abolishes itself as a means. — Emancipatory violence is a life-affirming force. — Emancipatory violence is compulsive and ecstatic. — Emancipatory violence is polymorphous. — Emancipatory violence is ambivalent. — Emancipatory violence is asymmetrical and hyper-escalated. — Emancipatory violence is somatic and sacred. — Emancipatory violence is communalist.
III. Emancipatory violence cannot mean good/evil, ethical/immoral, moral/immoral, just/unjust, profane/sacred, object/subject, or universal/particular. Emancipatory violence is tangled up with sustaining hegemony, which cannot be situated outside itself. Emancipatory violence is outside the law; more important than the law. Emancipatory violence has no transcendent dimension whatsoever: however, it always forms part of a larger force which knows no limits.
IV. Organic violentism’s interests are neither academic nor critical; academics are often more invested in protecting power than dissolving it; critical theory wears its naivety on its sleeve. Organic violentism’s interests are always practical, action-oriented: it advocates and acts; it mobilizes, confronts, destroys, and provokes; it disrupts, damages, and debilitates. Organic violentism is oriented towards real life-making; it can be embodied in the concrete; it can also accommodate abstract ideas, feelings, and spatialities.
V. Organic violentism is multi-dimensional, permutable, recursive, dialectical, multivalent, and auto-catalyzing. Organic violentism is a pact with ecstasy: its ethic is geared towards auto-annihilation.
VI. Organic violentism mobilizes a social space in which power can be enacted; it is a translation of everyday life, in relation to which power can be confronted, contested, and dismantled. Organic violentism can act reactively or with foresight; it can also be strategic or tactical, actualized or virtual. Organic violentism understands that power works through reifying differences; it practices transgressing this reification, IRL and online, in consonance with or against power. Organic violentism knows that the maximum potential of critical theory is to contradict itself, at all times and in every way.
VII. Organic violentism is anti-foundational and nomadic. Organic violentism has no fixed address; it ecozoically proliferates everywhere. Organic violentism is scalable, from the smallest gesture to the largest demolition. Organic violentism focuses upon micro-violences/macro-destruction; it explores the connection between manifest violence and the potentiality of the present. Organic violentism knows that the capacity to act is genetically transmitted.
VIII. Organic violentism is a form of praxis that transgresses the divisions of conventional morality and morality’s obligations. Organic violentism is not nihilistic, since it is erotically involved with life, and because it nurtures the possibility of future potentialities. Subversion is also a dimension of organic violentism; but subversion is not our primary mission.
IX. Organic violentism is about knowing, and about acting. Organic violentism is engaged in conversation with reality. Our knowledge comes from our bodies, from our mind; also, from things. It is not rational, but intuitive; not mental, but kinetic. It is also about a time that is always too late.
X. Organic violentism is militant, but militantly anti-humanistic. Organic violentism does not seek to infiltrate the existing order in order to deconstruct it, but rather to displace, to transgress, to overturn with the maximum of destructive power.
XI. Organic violentism is anti-political, since it seeks to destroy the state-form and to sabotage the idea of the public. Organic violentism has no interest in representation, in governments or parties, or parliaments. Organic violentism seeks the suspension of the representative order and the disruption of the laws of parliamentary democracy.
XII. Organic violentism is anti-party, since it seeks to destroy the party-form. Organic violentism has no interest in power, in the formation of political blocs, in party alliances, in parliaments, in a political class. Organic violentism seeks the repudiation of political parties, and their dissolution.
XIII. Organic violentism is counter-parliamentary, subversive and anti-representative. Organic violentism seeks to dissolve existing parliaments, to interrupt the ordinary working processes of representative democracy in its institutionalized, legal forms. Organic violentism seeks to suspend the constitution, and to dissolve the legislative assemblies.
XIV. Organic violentism is a declaration of war against the civilization of the spectacle. Organic violentism is anti-historical, anti-civilizational, and anti-humanist. Organic violentism starts from the belief in the existence of an order of “things” and of “naked life”.
XV. Organic violentism recognizes that humans are animals. Organic violentism is therefore ecologic; its ecology is its own. Organic violentism seeks to reclaim the elements of “reality” that were disfigured, manipulated, and repressed by civilization. Organic violentism glorifies the corporeal body, the passions, and the instincts, and seeks to transform them into more formidable weapons.
XVI. Organic violentism is a strategy for total liberation. Organic violentism is the incendiary destruction of all prisons, all prohibitions, all controls, and all inhibitions. Organic violentism is the abolition of all rules, all hierarchies, and all power-relations. Organic violentism is the destruction and decomposition of all social pacts, of every dictatorship, of every government, of every bureaucracy.
XVII. Organic violentism is an appeal to the intelligence of the heart and to the senses. Organic violentism is a refusal of all representation and of all mediation. Organic violentism is a revolt against language and discourse, a howl of unbearable vanity, a knife that hacks to pieces, a destructive and blaspheming kiss.
XVIII. Organic violentism is a tactic of vengeance, an intensification of the destructive impulse, a poisonous recipe that aims at the enemy’s rotten core. Organic violentism denounces the enemy for having ruined the planet and stained the sky with blood. Organic violentism stands up to fight for nature, the earth, the wild, and the runaway. Organic violentism is the eruption of violence and the explosion of revolt.
XIX. Solarized bodies, body fluids, organic explosives: these are some of the weapons of this struggle. In Tibet, in Eritrea, in Iraq, in Colombia, in Mexico, in Chiapas, in Nigeria, in Tibet, Venezuela, and in the Congo, people are discovering the explosive power of organic material and . They are using it to make bombs, they are throwing it into the midst of their enemies, they are detonating it in public squares.
XX. In certain cases, especially those involving the destruction of buildings, these explosions are terrorist massacres, pure and simple. In others, they are symbolic actions, gestures of solidarity with oppressed peoples, with prisoners, with one person oppressed by another.
XXI. The complexity of such actions lies in the many meanings and objectives that can be attributed to them. Organic violentism is an act of war, a deed of vengeance, a gesture of despair, a gesture of protest, an expression of hatred, an assertion of dignity, an act of self-defense, an attack, a revenge, a cry; at the same time, it is all these at once, and also none of them.
XXII. Organic violentism is at the same time a gesture of political war, destruction, and annihilation, and an act of creation and the overthrow of all domination. Organic violentism is the destruction of expressions of domination : statues, flags, portraits, flags, billboards, signs of any authority.
XXIV. Organic violentism is above all a gesture of solidarity and an act of battle against all authority, including the State, the Church, the School, the Prison, the Hospital, the Academy, the Factory, the Office, the Bank, the Police, the Boss, the Judge, the Psychoanalyst, and the torturer. It attacks the system of oppression and the instruments of control.
XXV. Organic violentism is a solidarity gesture with the peoples seized and incarcerated by the State, in Abu Ghraib, in Guantánamo, in Tora prison, in Roissy, in Noe, in New York’s prisons, in Buenos Aires prison, in Washington prison, in Ciudad Juárez prison, in Chicago’s prisons, in Los Angeles prisons, in Gary and other American prisons, in Carandiru prison and dozens of others; all over the world.
XIX. Organic violentism is the revolt of all that preceded it, the totality is the child of the fragments; organic violentism is the savage chaos of past and present that devours everything. Organic violentism is an ontological rupture that disperses the shards of reality.
XX. Organic violentism is the destruction of the order of things, the uprooting of things that cast shadows and give birth to the sun.
XXI. We are organic violentists, revolutionaries of disintegration: we demolish, we destroy, and we love destruction. There are no limits, but there are targets; our program is uncontainable and limitless. Let the void become flesh.