There is no master cabal organizing the three-hundred plus Food Not Bombs or mad genius organizing the dozens of Indymedia's across the globe. We can all be the Johnny and Jane Appleseeds of anarchist counter-structure. We do this by harvesting good ideas and strategies from across the globe and replacing them on the local level. And while our passions and ideas should be brash, we should also be inspired by our day-to-day victories. People need to feel encouraged to start small, realizing the infrastructure begets infrastructure.

When faced with unbridled wildness of reality, dinosaurs fall into fevered delusions of grandeur. In fits of madness, they recreate the world in their own overblown image, bull-dozing the wild and replacing it with a wasteland that reflects their own emptiness. Where there was once the incredibly complex diversity of nature, there is now the dead simplicity of asphalt and concrete.

Traditionally, there have been two major strains of motivation (or perceived motivations) in anarchist politics: Duty and Joy. Like any duality, it is easy to fall into the trap of simplistic black and white labels, ignoring the more realistic continuum of grays. Instead, think of these two motivations as the end points on a continuum, illuminating everything in between.

It's easier to ponder the future than it is to do something about the present.

Instead of worship or ignorance of the past, we must make our own tools, our own stories, and our own legends.

Anarchy has the flexibility to overcome many of the traditional problems of activism by focusing on revolution not as another cause but as a philosophy of living. This philosophy is as concrete as a brick being thrown through a window or flowers growing in the garden. By making our daily lives revolutionary, we destroy the artificial separation between activism and everyday life. Why settle for comrades and fellow activists when we can have friends and lovers?

No genuine revolutionary challenge to either the State or Capitalism in the United States can fail to ignore racism's importance in maintaining the current system.

We reject the blame game and accusations so common in efficient groups. With each person accepting full responsibility for their actions, no on can have any more of the blame than anyone else. Let's all be accountable to ourselves, so we can grow and learn from our mistakes and be buoyed by our successes.

Nearly every "serious" anarchist writer in recent years has tried to distance anarchism from chaos. Yet for most ordinary people, chaos and anarchy are forever linked. The connection between chaos and anarchism should be rethought and embraced, instead of being downplayed and repressed. Chaos is the nightmare of rulers, states, and capitalists. We should not polish the image of anarchism by erasing chaos. Instead, we should remember that chaos is not only burning ruins but also butterfly wings.

The desire to “do more in less time” is not a neutral force in our culture; it is the handmaiden of miserable experts, specialists, and leaders. Not everyone has rushed to become efficient. Something else exists on the periphery: an inefficient utopia, a culture of consensus, collectives, and do-it-yourself ethics. A place where time is not bought, sold, or leased and no clock is the final arbiter of our worth. For many people in North America, the problem is not just poverty but lack of time to do the things that are actually meaningful. This is not a symptom of personal failures but the consequence of a time-obsessed society. Today, desire for efficiency springs from the scarcity model, which is the foundation of capitalism. Time is seen as a limited resource when we get caught up in meaningless jobs, mass-produced entertainment, and – the common complaint of activists – tedious meanings.

The rejection of mass organizations as the be-all, end-all of organizing is vital for the creation and rediscovery of possibilities for empowerment and effective anarchistic work.

We don't need unity in theory, we need solidarity in practice.

The voices of actual communities are alive in a way no theory could every be even if, for now, it takes the form of tiny acts of resistance. Who doesn't cheat on taxes, avoid cops, or skip class? These acts themselves may not be revolutionary, but they begin to unravel the control from above. Anarchist approaches must be relevant to everyday experiences and flexible enough to address struggles in different situations and contexts. If we can achieve this, then we may thrive in the world after the dinosaurs. We might even be fortunate enough to be in one of the communities that have a hand in toppling them.

When desertion is not an option, sabotage is a must.

Never confuse efficiency with effectiveness.

One of the most inefficient utopias I have ever seen was that of a humble Zapatista village in the mountains of Southeastern Mexico. I kid you not, the entire village sits down and takes days to make a single decision! Everyone gets a chance to hear and be heard, and some questions take eons of time, but everyone is patient and respectful. Things actually get done. It's as if time was suddenly transformed from the tickling of a Newtonian clock to something that revolved around ordinary folks.

Within a diverse swarm of individuals and small groups, resistance can be anywhere and anything; everywhere and all the time.

Within a diverse swarm of individuals and small groups, resistance can be anywhere and anytime; everywhere and all the time.