Das Wort 'Täter' wird in diesem Text nicht entgendert. Auch FLINTAs können Täter*innen sein. Jedoch geht – und das soll die hier benutzte Schreibweise deutlich machen – patriarchale Gewalt, sei sie physisch oder psychisch, zum Großteil von cis-Männern aus. Das Wort ‚Täter‘ zu entgendern würde diesen Umstand unsichtbar machen.

Köpi drips of sexualized violence and rape culture. Cases of sexualized violence happened in different collectives like AGH, Keller and Koma F. but also within living spaces. There are perpetrators living in the house and perpetrators are members of collectives. When they are called out, it’s hard to get them out of the house and the separate collectives because they are protected by members of the house and separate collectives within the sphere of rape culture. This piece will publish the rape culture in Köpi. There are not to detailed situations because it’s simply not safe for the affected people or publisher because they might face revenge acts from out of Köpi or perpetrators. There are many cases of sexualized violence but the majority of affected people are afraid of Köpi and keep their story silent.

Many years ago a latinx friend of mine designed stickers that simply read “Migrants Welcome, Against Borders” (versions in English and Spanish) under a circle-A and the two of us covered the Bay Area with hundreds of them. Amusingly, this provoked the ire of a prominent white anarchist who denounced the phrase as pro-gentrification. She emphatically preferred “Refugees Welcome” because it distinguished those who are coercively displaced from their proper homes by various forms of western imperialism in contrast to those who voluntarily choose to migrate, like (her example) those moving to the bay for tech jobs.

Obviously, you don't run around telling everyone you're under investigation, anyone who has been investigated, or in close relation with someone who has, knows this well. So how do we ensure we keep those around us safe while under this type of pursuit?

Perché tornare sulle questioni dell’affinità e dell’organizzazione informale? Di certo non perché manchino i tentativi di esplorare e approfondire questi aspetti dell’anarchismo, perché le discussioni di ieri come di oggi non ne siano in parte ispirate, o non esistano testi che abbordano tali questioni magari in maniera più dinamica. Ma certi concetti esigono senza dubbio uno sforzo analitico e critico permanente, se non vogliono perdere il loro significato a furia di essere frequentemente usati e ripetuti. Altrimenti le nostre idee rischiano di diventare dei luoghi comuni, delle «evidenze», terreno fertile per il gioco idiota della competizione di identità dove la riflessione critica diventa impossibile. Capita che la scelta dell’affine venga liquidata frettolosamente da alcuni come se si trattasse di un rapporto arroccato sulle proprie idee, un rapporto che non permetterebbe un contatto con la realtà e nemmeno con i compagni. Mentre altri agitano l’affinità come uno stendardo, una sorta di parola d’ordine — e come con tutte le parole d’ordine, spesso è il vero significato, profondo e propulsivo, ad esserne la prima vittima.

Why come back to questions about affinity and informal organization? Certainly not because we are lacking attempts to explore and deepen these aspects of anarchism, not because yesterday’s discussion, like today’s, aren’t being somewhat inspired by them, and also not because there is a lack of texts – true, most of the time in other languages – that approach these questions perhaps in a more dynamic manner. However, without a doubt, certain concepts require a permanent analytical and critical effort, if they don’t want to loose their meaning by being all-too-often used and repeated. Otherwise our ideas risk becoming a common place, some “evidence”, a fertile ground for the idiotic game of identity competition, where critical reflexion becomes impossible. It also happens that the choice of affinity for some becomes quickly dismissed as if it was about a relationship perched on its own ideas, a relationship that would not allow a contact with reality and neither with comrades. While others wave it around like a banner, like some kind of slogan – and like all slogans, usually it is the real meaning, deep and propulsive, to be its first victim.