Tag Archives: Teoria eco-extremista

They took their time already: Wild Reaction responds to “Destruye las prisiones”

Traducción al inglés del texto “Ya se habían tardado: Reacción Salvaje en respuesta a Destruye las prisiones”. Texto que data del 26 de febrero de 2015, y que sin duda fue uno de los más importantes aportes al naciente eco-extremismo.

Traducción a cargo de Palmer Amaranth.

Disponible en español aquí:



Translated from Spanish by Palmer Amaranth

Coahuila, February 26, 2015.

Having read the Venezuelan anarchist Rodolfo Montes de Oca interviewing “Destruye las Prisiones” [Destroy the Prisons] (DP) – the anarchist anti-prison insurrectionist tendency publication -, Wild Reaction will offer some responses, comments and contemplations. This isn’t from a desire to start a long and tedious discussion about the ways in which each develop their violent projects against the system, it’s just a quick response to what seems important for us to mention (once again), since it is obvious that, after many communiques and many contributions in regards to the terrorist tendency against the techno-industrial system and civilization, there are still some who do not fully understand or who misinterpret our individual positions.

Thus said, lets kick over the traces:

 A. New stage

Ever since the first Wild Reaction (RS) communique we’ve said bluntly that the conformation of several groups into one would be a new phase. New in what?

DP assumes that the new phase would be one of actions, something we never said. The new stage in our struggle against the techno-industrial system, civilization and progress, regarding action, has been in the re-appropriation of sabotage as a form of attack, maintaining the terrorist positioning of individualists tending towards the wild (ITS).

This stage lived by RS also comes with a form of discourse (as DP rightly mentioned), wanting to leave behind the “kaczynskian” past, striving for the realization of a different tendency, unique in its kind, in Mexico and in the world, which we’ve been successful in consolidating.

It would be worth mentioning that this stage is divided into sub-phases, the first being the threat-propaganda, which worked well when issuing the first communique (YES, with the fucking machine guns and all!), calling the attention of the press and the federal government.

The second was when we returned to use the butanes, the nipples, the bomb threats, fire and the masses to generate destabilization, we returned to our old, homemade and immediate weapons for public demonstration of the multi-functionality of RS factions, it worked.

The third is this, where we fully commit to theoretically demonstrate the marked distinctions with “kaczynskians” and insurrectionist anarchists.

There are other planned sub-phases, which we won’t mention, logically as to not ruin surprises.

So let us say, sirs of DP, the new phases of a group like RS are not always as expected, or not as obvious as some other armed groups in history, those you are accustomed to.

 B. Of the Wild

To be a bit clearer, RS divide what is Wild in three:

  1. Real: In simple terms, the Wild is something that is remote, resists and stays inert to everything that is artificial, not only the wildlife, but also the surroundings, deserts, forests, jungles, coasts, plains, etc., every corner of these, caves, gorges, seas, rivers, waterfalls, hills, etc. The manifestations and processes of bio self-organization in nature. Everything that is found outside the globe also represents the Wild; planets, black holes, galaxies, stars, supernovae, satellites, meteors, etc. Instincts rooted very deeply in humans, who refuse to adopt certain hyper-civilized habits, are also the Wild.
  1. Concept: In somewhat more theoretical terms, the Wild as a concept is what we employ in communiques, graffiti, intimidating messages to the enemy, etc., it is the understanding of what has been lost, it is what is claimed to not fall into the same game of the same old struggles. And although the Wild as a concept is already used by many people from ideologies alien to our tendency, for members of RS it’s vital to keep this term in high.
  1. Pagan animism: The Wild is also within the beliefs of those part of RS. We believe that humans are believers by nature. Because from the beginning, in this long journey of man and woman on earth, the ancients had the essential need to create deities from nature itself. In this way, RS groupuscules maintain very strong personal beliefs and reject Christianity at all cost, as did our ancestors.

So when the groupuscules of RS position themselves on the side of the Wild, we are referring to all three points; defending Wild Nature as such, claiming the term, and widening our pagan beliefs around warrior nature spirituality. It is logical that we are not Wild on strict adherence to the term. When we self-proclaim ourselves “wild” or “uncivilized” we refer to the Wild as a concept only. Anyone capable of reasoning would know that savages would not write long communiques defending their positions in the war against this system.

DP says that our attacks have been focused in cities, but we also carried attacks on urban development in forests. Let’s do a quick review of some of our actions:

  1. In 2010, a cell of the “Earth Liberation Front” (which is now part of RS), successfully attacked the infrastructure that would divert water from the River of Dinamos Forest to the city, in the Magdalena Contreras Delegation of Mexico City. The until then eco-anarchists, made threatening graffiti on the machinery and the material used, they destroyed wells being constructed and arsoned three machines, the damage was considerable. On one of the machines they painted “Out with civilization in wild environments“.
  1. In 2009, the “Ludditas Contra la Domesticación de la Naturaleza Salvaje” [Luddites Against the Domestication of Wild Nature] group (now part of RS), completely arsoned four machines in the plains of the Nextlalpan municipality in the State of Mexico. At the time, the machines were used for the construction of the super highway, connecting several states with the Federal District, called Circuito Exterior Mexiquense [Mexican Outer Loop], a megaproject that this group confronted on several occasions from 2009 to 2010. More than ten attacks were carried out, most being arsons of machinery owned by the Carso company, leader of the project.
  1. In the same year, a group of individuals who took the same name as above (now part of RS), arsoned a cellphone tower, leaving it unusable (owned by Telmex), in the darkness of the surrounding hills in the municipality of Atizapan, State of Mexico.
  1. In the warm mountains on the outskirts of Aguascalientes, the “Circulo Informal de Antagónicos Individualistas” [Informal Circle of Antagonistic Individualists] (now part of RS) released many wild horses from an industrial farm, thus starting a campaign of attacks against touristic and urban settlements threatening the hills of Cerro del Muerto, acts which for various reasons were never claimed and which we minimally expose here.
  1. In 2010 another cell of the Earth Liberation Front (now RS too) arsoned various machinery and carried out a series of attacks against several targets in the municipality of Coacalco in the State of Mexico. This was in response to the construction of housing units invading the hills of Cerro de Guadalupe, the last of semi-wild places in that area.

These are just some quick examples of our actions in forests, plains, mountains and hills. It is true that our attacks have been more frequent in cities, this shows the measure of our possibilities. The struggle against the techno-industrial system and the defense of nature is both in cities and in natural environments, it is not only focused on the later as DP says.

We recognize the resistance of the Purépechas in defending and dying for the forests of Michoacan. We admire the Huichol rebels who oppose the development of the mines in San Luis Potosi with all they’ve got. We support the Chichimecas who deny the Christianizing of their native

beliefs in Guanajuato. We support the Mixtecos who reject at all costs the medicines of cities and prefer to continue curing themselves with plants collected in the Sierra of Oaxaca at the risk of being denounced for witchcraft. We respect the decision of the Kiliwa who prefer extinction before having their culture absorbed by the Western way of life. We hold high the resistance that distinguishes some Raramuris in staying away from civilization and maintaining a semi-nomadic life in the deserts of Chihuahua. Without doubt, the fight against progress and in defense of the land includes both native ethnic groups that resist it in their environments, as much as the civilized living in the cities, undertaking acts of sabotage and terrorism against that same progress. Because the struggle for nature is not limited to one way, strategies vary, contexts, situations, risks.

We repeat, the attacks to the system and resistance to it are as much in natural environments as in the cities, they are complement, the resistance must be everywhere.

Why then does RS not attack the dam to which the Temacapulín community in Jalisco is opposed (e.g.)? Attacking a mine or a development project that already has a history of communal resistance would intervene in a process of struggle for land and push police to charge against these people, whom are already very poor as to have to endure more beatings from the authorities. And we do not say this in a moral tone, but rather in a strategic and prudent way. This is why RS factions carefully choose their targets. Within our possibilities, we attack techno-industrial progress in natural environments and in cities.

Would we build alliances with communities if given the opportunity to defend the land?

For sure, being cautious and not claiming them in the moment. Working with the people from the highlands does not cause us any problems, we do not see this as leftist, as DP wrongly said (again).

As we defend our individuality, we know how to live in community. Over the years we have learned humility and simplicity from the people living in the hills, which is why RS is now a little more respectful than ITS was before, if anyone had noticed.

 C. Romanticism a la RS

DP apparently considers our position on the Wild as romantic. Not surprising, coming from anarchists who know that their utopias are even more romantic than those they criticize, an attitude taken from the civilized feelings of this society with Western values, as always denying the relevance and importance of those who are positioned in favor of the Wild and natural, labeling what is ancient as romantic.

To recall: Who were those who categorized as romantic the beliefs and ways of living in nature of our wild and nomadic ancestors? Yes, the damn conquistadors, the Franciscan idiots! Was that not one of the ingredients to humiliate the natives?

Cataloging as pagan those who seemed “romantic with nature”?

Maybe it was our mistake to say that we are “wild” or “uncivilized” without mentioning that we refer to our indomitable instincts and the warrior heritage that we carry in our blood, something that does not bring credibility to our actions, but which certainly supposes a critique towards these terms coming from people like us, civilized.

This is why for some time now (in our communiques), we have said time and again that we are civilized humans clinging to their primitive past, people whom with a civilized learning process have glimpsed the root problem, and now, through that awareness obtained by the study, understanding, experience and practice, we declare war on the system as did our wild ancestors. To continue their war is to keep the flame of conflict against civilization from extinguishing. Seeing each other around the fire in the middle of the forest, armed, is to see once again the faces of the warrior spirits of those whom we have inherited certain physiological and intellectual aspects tying us strongly to their legacy.

 D. Anthropology, a dominator

DP is right, in our learning process we have studied some theoretical anthropologists, and other sciences, to give weight to our positions. But for some time now, you cannot read any references to books of these in our communiques. Why? Because we have realized that we can learn more from the elders of certain ethnicities or by living in nature, than with books from scholars exposing repetitive and impractical theories.

And if DP sees anthropology as an evil social science “of domination”, why then make it obvious that, when answering Oca’s question on the outlook of the prison system in Mexico, it took its historical reference from an anthropology book?

Some groups of Mayas and Aztecs, though they had no idea of the prison establishment, as penitentiary system, did use cages as means of retention for the application of immediate punishment, which in the majority of cases was corporal punishment such as flogging or mutilation, or for the retention of those they would sacrifice for religious ceremonies.

Perhaps they made it up?

Come on.

 E. An unintentional movement?

From the moment we started to spread our ideas and actions, the truth of the matter is that we didnt have in mind that someday those same words and actions would transcend and become references for other groups and individuals. It has been a pleasant surprise to learn that people across the continent are reading and analyzing our texts, are being inspired by our actions, such that a whole intermittent work of dissemination and translation has been undertaken (this thanks to groups of anarchists, or not, who sympathize with us). Without it being our intention, a stronger and more critical tendency, resisting the progress of the techno-industrial system and harmfulness of civilization, is being created. We don’t know if this will ever become a movement as such, and it should be said that we don’t count on it. We are victims of causality. But if one day it were to take form and we were living, we would want that movement to be so destructive and threatening that from its mere mention, progressives tremble with fear.

From the beginning we decided to claim our actions by individualistic duty and for the mer fact that they are ours. We did not want others to claim them or for them to be taken as a prank, or something related to gangs or the drug barons. From the moment we made our criticisms public, and up till now, there has been a breakthrough in this tendency, something that fills us with pride.

Back to the subject, DP writes that if we create a movement we’ll be playing along with the system with ideas that would “carry its same seeds”, but as we do not want to create any movement nor are we preoccupied or interested in this, then, we’ll leave these problems to those who do want to create one, as do the kaczynskians or anarchists, for example.

What falls into the pathetic is what DP writes (about convening with the system) when they ask: Where do the pages where they print their words come from? Or the computers from which they broadcast their actions, the weapons with which they attack scientists or the food with which they nourish themselves?

This is equivalent to what we might question of anarchists (some not all), with the same absurdity displayed by DP: Where do they get the beers to get drunk, if you are supposed to be anti-capitalist? Do they use American brand computers to view their “counter-information” blogs, if it is assumed that they are anti-imperialists? If they are against all prisons, does DP consume animal products? If they say they are environmentalists, DP separates its trash? Are they deep ecologists, radical, progressive, etc.? An anarchist of DP can carry their government id? Please! Can you give us some other even more overused “reasons”? It is obvious that the editors of DP have understood nor even the most minimal part of our posture, or, we haven’t been clear enough? The first is an urgent lack of analysis on their part, the second is their whim.

 F. Absolute Truth

It is true, RS holds an absolute truth in Wild Nature. We’re here because of it, for it we fight and die.

We do not want to let go of it. Even though being civilized, we maintain a symbiosis with it and all that is Wild. Many anarchists (not all) of the DP type are afraid to be as cutting and defend their positions because they could be labeled as intolerant and dogmatic. We’ve lost that fear. We have chosen to defend tooth and nail our convictions and our habits distant from the “normal” ones. That’s why we claim our absolute truth, thus we have gained many enemies for being so direct, so honest.

Typical, in society (and in groups of “rebels”, like some anarchists) people are accustomed to niceties, to hear only what suits them, to “healthy coexistence”, to lies and hypocrisy. We don’t endorse these attitudes, we prefer to be as we are instead of hiding our true opinions and positions. Despite who gets upset.

 G. The personal

Apparently DP wants to talk about our personal lives, since we always (in all our communiques, that is) refer only to the attack and ignore the modus vivendi… what DP doesn’t understand is that all those who oppose progress and civilization know what to do, creating lifestyles, habits and projects within their means as to reject at a maximum what is alien, and for sure, coming into contradiction with some of our positions, but assuming them firmly, these people aren’t waiting for others to tell them how to live their life, unlike some anarchists (not all) used to base themselves on zines, books, and blogs, where they take past and present lifestyles as references to begin creating their own.

It would’ve been better if DP asked us directly about our personal lives, but nonetheless we will rely on a string of their random questions in order to expose some of this. Some questions won’t be answered thoroughly, by mere practical discretion.

For an anticivilizer“. To start off, DP asks questions to the “anticivilizers”. let’s recall that there are varying currents opposed to civilization, from the ecofascists, to the eco-anarchists, primitivists, self-natives, etc. RS is considered by many an “anti-civilization” group, and although we do not like the term, still, we answer the following questions:

To what extent and at what moment is it alright to make use of knowledge and material left by centuries of civilization?

To the extent and at the moment you’ve corroborated and experienced that knowledge in practice. From that moment you can dispense with the material left in books and studies to start auto-instill your own identity as an individual belonging to a certain determined social group. For example, the stories they tell us are often based on exaggerations and false data, but this data can be verified or disproved by natives. During the Chichimeca War back in 1550, on the only road that connected the Zacatecas mines (formerly part of Nueva Galicia) with the Federal District (formerly called Nueva España), the warring aboriginals intercepted wagons guarded by several well armed horsemen. The Chichimecas would ambush and kill all the Spaniards, their slaves, and steal the goods. This historical data had been collected from a book by a member of RS. Later, in a conversation, a resident of the roads to Zacatecas revealed that the great great grandfather of their grandfather talked of naked Indians stealing the goods from the wealthy Spaniards coming through, and burying them in the hills so they could not be found. In this case, the data previously read in a book was corroborated by the illiterate member of a community within the territories of what was known as the Gran Chichimeca. On those roads people keep finding silver, obsidian arrowheads and other objects used in that war, worth remembering and upholding as one of the biggest and most serious wars against Western civilization in these territories.

Will the anticivilizer let themself die from the first disease which their own body cannot overcome? Can they make use of Western medicine’s pharmaceuticals and antibiotics?

Members of RS would not let themselves die from a “disease” that their body cannot resist, and honestly, we believe that nobody in their right mind would. And of course we could do aside with pharmaceutical antibiotics, all members of RS cure themselves with remedies from the land and totally reject allopathic medicine, for those who have adopted the culture of modern and harmful medicine find it impossible to live without aspirin, ranitidinas, paracetamol, etc. but really, antibiotics with chemical additives are not necessary, there are very effective natural antibiotics like propolis. For those who know of medicinal herbs, to alleviate or cure oneself of city diseases with teas, poultices, vaporizing, extracts, etc. is not a problem.

If an anticivilizer takes cinnamon tea to relieve menstrual cramps or to help with a cold, do they contradict themself because it is a plant native to India?

A silly question answered with another silly question: does the anarchist of DP contradict themself by using clothes made by enslaved and exploited children in Taiwan?

RS has no problem in using plants that are not native to these territories. But if we wanted, we could live solely from native plants, since in many natural areas there’s a variety of medicinal plants and native ancestral foods.

Would a Mexican anticivilizer consider it coherent to drink milk or eat beef even if they are originally Eurasian animals?

RS does not see any problem with that, though some of us try to avoid often drinking milk or eating meat, not because we want to be “coherent”, but because of the diseases involved in eating these kinds of industrialized foods from the infect cities.

How compatible is gardening with anticivilizer savagery?

For many of us it is very viable to have an organic vegetable garden from which to take food in times of scarcity or medicine in times of sickness. We do not fall into contradictions, the important thing is to develop lifestyles which distance themselves as much as possible from the system’s artificial dependency.

Although some members of RS are more attracted to the life of hunter-gatherers, they do not reject the option of gardens.

Technology will be attacked, and to what point will technology be used to fight the technological system?

Technology is used only to spread the attack against the system. We know that we are bound to the conditions imposed on us by it and all we can do about this is to confront our contradictions. The unnecessary technology is jettisoned, a minimal use of technology is what is appropriate for members of RS.

How is a child to be educated in the way of the anticivilizer?

There isn’t a model to follow in the education of the children of the “anticivilizer” type, each opponent of the system will find it in themself to create relevant teaching methods as for their offspring to grow up happy and conscious.

As mentioned above, there is no way of life anticipatively imposed, every critic of civilization (whether from RS or not) will know how to put their words into practice in their daily lives, often falling into contradictions, but many times being satisfied by small victories which are given to us by simplicity and nature. This is not to try and maintain “purity” as DP says, but to develop uniqueness.

H. Back to some terms

In the statement entitled “Reacción Salvaje y los anarquistas” [Wild Reaction and the anarchists], in the notes, we added an ITS communique about the differences between us and the anarchists. what follows here answers some criticisms made by DP in their interview, which won’t be treated thoroughly because these topics have previously been exposed and we recommend DP to look them over.

The terms authority and power mean a whole challenge for anarchists, and although these are inherently binded to us as a species, the anarchists always search there for the problem. It is well known that a very recurrent slogan within anarchism, from its beginnings as a position, has been “against all authority“, a sentence leaving much to be desired with respect to its analytical power. From this error of synthesis, the various currents of anarchism have derived many interpretations, from the anarcho-punks to the anarcho-insurrectionists (the second being a bit more analytical than the first), and it’s been a problem, with each going on to explain this at great length, and from A to Z. DP’s explanation about its position on authority and power is a little more detailed and seems interesting, but we have a problem when they write: “(…) the observation of the development of the world and our own history of domination, gives us guidelines to reconsider the ways in which we lead our lives and to choose to deny power relations, those most brutal forms of power generated in the civilized world as much as those generated in a “primitive” way, we say this because RS has expressed themselves in favor when power relations emerge in primitive community.

Before this comment RS answers that if DP take themselves for community connoisseurs, we hope they know that the people of the hills in Mexico, since hundreds of years ago, are used to lifestyles that are frowned upon by the city dwellers sick with Western culture, certain ways of life that are perceived as “brutal”. For example, to exchange a woman for a cow or a swine, is common among natives, it is part of their customs, their way of life, and is something normal, while for Western moralists (including some anarchists) it is something unworthy, they get all worked up and cry to the heavens when they hear about this. Generally anarchists of the feminist type are those who most make a scandal about it. RS doesn’t see it as a bad thing, RS respects the development and customs of the country people, this is why we express ourselves in favor of power relations in such communities because it is not our concern to try and change them. We emphasize, it is not that we are “machistas” but honestly we don’t set ourselves against this kind of native attitudes. This is what we think, even though it will infuriate the anarchists that we talk in this way, oh well.

Upon their arrival in Mesoamerica, the Spaniards were also greatly surprised by the way of life of the civilized Aztecs and were horrified by the sight of the rituals of the savage Chichimecas. They tried to change their ways with punishment and death because, according to them, what they were doing was not “good”. Same as with anarchists of the DP type, wherever they smell power relationships, civilized or primitive, they raise a barrier of denial. As when they’re told they cannot drink alcohol when in a place where it is not allowed, anarchists answer or think (not all): “But we are not in church”, “Don’t you impose anything on us”, “We can decide freely.”

A very rebellious response that certainly creates tension!

We agree with DP that there is no absolute society, every human group on earth has developed modes of living befitting their condition, environment and character. What we refer to is that primitive societies, by the lack of complexity in their social relationships, were much healthier than modern societies. DP was wrong (again), when it said that those part of RS consider primitive society as absolute. DP apparently has a serious issue of conflictuality with the absolute, anyways.

Recently, some factions of RS issued a communique to the nascent groups that endorse the criticism in movement against civilization and modern technology, making it clear that the statement was not accomplishing a task of solidarity but rather complicity, rightly said. RS still considers indiscriminate solidarity to be a serious problem, which, as we have said repeatedly, is the philanthropic support of whichever vulnerable sector of society, spread by mass media, so that inequalities be left behind and civilized coexistence and order can be solidified, serving the self-perpetuation of this system. We prefer solidarity between an immediate social circle, and complicity with the few groups who share positions in regards to this war against the system.

Indiscriminate solidarity also exists in certain sectors of DP type anarchists who want to create conflict upon the binding of different currents for the development of their anarchist tension, but they themselves should be smart and strategic not to bring whoever claims to be a “rebel” into their ranks, otherwise they risk the danger of infiltration and imprisonment of their “compañeros”. Too late! The infiltration work of the Mexico City investigative police, the federal government, and Cisen, being developed in anarchist milieus for several years now is well known by many. A result of poor organization in security culture, which is why we prefer real solidarity and selective complicity to avoid unfortunate drawbacks. And obviously this will not make us more “wild” as DP says, but maybe we’ll remain out of jail for the time being.

This is how we end this text, but we hope that the people part of DP won’t take it badly or personal. We respect their work and their life projects, but since they spoke of us in their interview and that we don’t miss an opportunity for our propaganda, we felt the need to issue our response.

For the armed conflict against civilization and progress.


Reacción Salvaje


Espíritu Uaxixil”

Danza de Guerra”

Matar o Morir”

Cazador Nocturno”

Lluvia de flechas”


[Wild Reaction


“Uaxixil Spirit”

“War Dance”

“To Kill or To Die”

“Night Hunter”

“Rain of Arrows”]

Politically Incorrect Savages

Texto de Chahta-Ima sobre la actitud politicamente incorrecta de algunos grupos sociales primitivos y su semejanza con las actitudes tomadas de los grupos eco-extresmistas.

¡Por el ataque indiscriminado!

¡Por el terrorismo contra los hiper-civilizados!

Steve Sheldon told me about a woman giving birth alone on a beach. Something went wrong.  A breech birth. The woman was in agony. ‘Help me, please! The baby will not come,” she cried out. The Pirahas sat passively, some looking tense, some talking normally. “I’m dying! This hurts. The baby will not come!” she screamed. No one answered. It was late afternoon. Steve started toward her. “No, she doesn’t want you. She wants her parents,” he was told, the implication clearly being that he was not to go to her. But her parents were not around and no one else was going to her aid. The evening came and her cries came regularly, but even more weakly. Finally, they stopped. In the morning Steve learned that she and the baby had died on the beach, unassisted.

Steve recorded the story about this incident, repeated here. The text… recounts [the] tragic incident that provides insight into Piraha culture. In particular it tells us that the Piraha let a young woman die, alone and without help, because of their belief that people must be strong and get through difficulties on their own.

-Daniel Everett, Don’t Sleep, There are Snakes: Life and Language in the Amazonian Jungle pg. 90-91

One curious effect was observed which gave rise to much complaint on the part of the native male population. As a result of the wholesale association of the women with white men a spontaneous feminist movement developed. Aboriginally, the woman was not only physically, but economically and spiritually, subservient to the man. The squaw performed most of the hard manual labor associated with village life while her husband and father loafed away their time. She was obliged to obey every command and whim of her lord and master. To do otherwise was to invite stern and inevitable retribution. With the influx of thousands of white men, unmarried and on the hunt for females, the situation altered. She could confront the Indian male with the choice of better treatment or loss of his spouse to some white suitor. Moreover, the Indian woman was undoubtedly influenced profoundly by the enviable position which her sex occupied in the newly established white communities. Although no contemporary sociologist gave the matter attention,  we get inklings of a pretty formidable feminine revolt. The agent at the Fresno Indian Farm reported:

“Though the men are, or once were, absolute masters of the women, many of them at this time… have found shelter among the whites, and are consequently independent of the men.”

A statement also appeared at about the same period to the effect that “white men have taken the Indians’ wives from their lodges and taught them to despise the lazy creatures who used to make them slaves.”  If this state of mind was characteristic of a large body of female opinion, it is easy to see how, although no vast social upheaval was involved, the change could act as an irritant and thereby serve as another factor in the disruption of aboriginal family life.

“The American Invasion, 1848-1870” pgs. 81-82 in Cook, Sherburne F. The Conflict Between the California Indian and White Civilization. Berkeley: University of California Press, 1976.

The Jarawas, who number about 400 and whom one geneticist described as “arguably the most enigmatic people on our planet,” are believed to have migrated from Africa around 50,000 years ago. They are very dark-skinned, small in stature and until 1998 lived in complete cultural isolation, shooting outsiders with steel-tipped arrows if they came too near…

It is no secret that the tribe has, in the past, carried out ritual killings of infants born to widows or — much rarer — fathered by outsiders. Dr. Ratan Chandra Kar, a government physician who wrote a memoir about his work with the Jarawas, described a tradition in which newborn babies were breast-fed by each of the tribe’s lactating women before being strangled by one of the tribal elders, so as to maintain “the so-called purity and sanctity of the society.”

-“Baby’s Killing Tests India’s Protection of an Aboriginal Culture,” New York Times, March 13, 2016

One evening Debe walked right into Gau’s camp and without saying a word shot three arrows into Gau, one in the left shoulder, one in the forehead, and a third one in the chest. Gau’s people made no move to protect him. After three arrows were shot, Gau still sat facing the attacker. The Debe raised his spear as if to stab him. But Gau said, “You have hit me three times. Isn’t it enough to kill me, that you want to stab me too?”

When Gau tried to dodge away from the spear, Gau’s people came forward to disarm Debe of his spear. Having been so badly wounded, Gau died quickly.

-Richard Lee, The Dobe !Kung, cited in Ultrasociety: How 10,000 Years of War Made Humans the Greatest Cooperators on Earth, pg. 104

For me, all of these quotes above remind me of a seemingly insignificant quote that appeared toward the end of the polemic, “Ya se habían tardado,” which reads:

Before this commentary, [Reacción Salvaje – RS] states that, if [Destroy the Prisons] considers himself an expert on communities, we would hope that he would be aware that for hundreds of years the mountain peoples of Mexico have been accustomed to forms of life that are frowned upon by citizens who adhere to sick Western culture. Some of their practices are counted as “brutal” such as, for example, trading a woman for a cow or a few pigs. For natives that’s common, it’s their custom, their modus vivendi and thus normal. But for Western moralists (including anarchists) it is something shameful, they get indignant and cry out to heaven when they hear people speak of these things. And of course, self-proclaimed anarchist feminists are the most scandalized by this. RS however doesn’t see any of this in a bad light. RS respects the development and customs of these communities, because it’s not our business to change them. We emphasize that we are not misogynists, but we really don’t oppose these native attitudes. This is how we think in the end even if the anarchists are enraged that we talk like this.

I cannot speak for all of eco-extremism, only myself, and I will accept other viewpoints of the tendency if correction is needed, but from this, I can state that anarchism, primitivism, leftism etc. are wrong-headed and moralistic precisely because they try to organize / judge / improve on society, whereas human animals cannot possibly do this, not with any competence at least. Many of these societies have barbarous, violent, and “unenlightened” practices but have been around for hundreds if not thousands of years. Why is it that our own life-span in an exceptionally young (if powerful) society gives us the right to determine how human society should be in EVERY circumstance? I would argue that it doesn’t. Societies that evolved within their environments from time immemorial have proven that they can sustain their way of life over millennia. Our own society (that is, the one we are stuck in, though not willingly) cannot make the same claim, quite the contrary.

Personally, this view is why I cannot take anarchism, Marxism, leftism, liberalism, etc. seriously as means by which to interpret reality. These ideologies obsess over accidental things, namely, social organization, equality among individuals, division of labor, etc. In our animal reality, that is like choosing something to eat based solely on its color, rather than on its taste and how nourishing it is. The main relationship is not that of human beings between themselves, but of human beings to nature, or rather, their natural surroundings and the other entities, sentient or not, that they share them with. All of these flawed and civilized ideologies, even self-proclaimed “primitivism”, are humanist and anthropocentric, while we want only a relationship with Wild Nature and the cultures that it has formed over millennia like drops of water can form stone, unconsciously, organically, and unplanned.

Humans no doubt have a role to play in that, and their actions do shape the landscape and themselves, just as the actions of beavers, ants, birds, etc. shape a forest or a river. But that is completely determined by the incarnation of Wild Nature that they encounter, it takes place over centuries, and it is by no means “planned” or “controlled” by a determining human intellect. It merely happens. Present a “savage” with the idea that selective burning of brush or similar activities make him the master of the landscape, he would more than likely be puzzled by such a claim.

Here I would then state that humans in the past always struck a balance between their own power and mind and that of Wild Nature itself. The point is not that some lived in complete harmony with nature, without hierarchy or war or anything that offends Western bourgeois sensibilities. The point is that the balance of power between the human and Wild Nature was maintained. In some cases, that would entail patriarchy, in some places that would not be the case (Were the Selk’nam of Tierra del Fuego “more domesticated” than other hunter-gatherers because they were ruled by a patriarchy? Considering their culture, that would be an absurdity to state.) Were the Choctaw of what is now the southeastern United States as civilized as the Aztecs or Maya simply because they also grew corn? Were the Yuroks of northern California somehow evil because they had a rigid social hierarchy but no agriculture?

“Domestication” and “civilization” then may not be as clear-cut categories as some other anti-civilization ideologies claim that they are. This is because our knowledge is animal and thus flawed. Here we must look at things not in black and white but on a spectrum, and in this spectrum, we are not judging human societies by how “nice” they were and how well they treated women, gays, the disabled, etc. We don’t care about those things, and those who obsess over them are extremely stupid and let their own civilized prejudices get the better of them. We would rather trust societies that lived for thousands of years in their respective environments and their “values” than the values of humanistic Westerners who hide the violence of modern techno-industrial society behind platitudes of morality and decency.

The most important thing about domestication and civilization, then, is that they arise but they have been in most places quite fragile. That is, they have never been able to dominate completely, they have never exalted individual human societies into complete dominance over nature, and when they have, collapse inevitably occurred. What we have now is a complete monstrosity, a Leviathan that cannot collapse without possibly taking most living things with it, something that seeks complete domination. Before this unnatural being, the only attitude we can have is complete and utter hostility.

These may appear to be completely scholastic reflections, and perhaps they are. At the very least, I write and record them to support the eco-extremist claim that liberal Western values absolutely do not matter, and thus when people try to shove them in our face, we should reject them energetically and insult those who still buy into those fairy tales. Also, it is to indicate that eco-extremist pessimism is all the more warranted: if all we have going for us in terms of “hope” are the incomplete observations of anthropologists and our own flawed intellectual powers, it is clear that we are completely screwed.

We cannot make societies from scratch overnight, and nor should we have to. A possum does not ask itself nor is it qualified to determine what it means to be a possum. It merely is a possum. In other words, it doesn’t seek to be a god, and neither should we. In the past, humans lived in societies that existed for thousands of years that also told them what it was like to be human; societies that were small, sustainable, and more often than not, very stable. That we do not have this and instead think that we can play the part of social engineer is the real foundational problem. That we are tempted to think that a !Kung Bushman is more “wild” or “better” than a Selk’nam hunter, or a Choctaw warrior, or a Yurok “noble” is not an indication of knowledge, but of foolishness.

The primary relationship in eco-extremism is between the human animal and Wild Nature as embodied in his immediate environment, and not with some abstraction known as humanity. It is thus an inhumanist and not humanist tendency. Just as all bears do not have solidarity with bear-kind, but rather depend on all of the surrounding plants, animals, waters, and rocks to survive,  thus all humans should not have solidarity with all humankind, but only with those of similar disposition and with the beings who they have come to love in their surroundings. That should go without saying, and many savages have that attitude.

Also, we realize that civilization is a “transient sickness”, one that emerges at times and goes away, sometimes leaving scars, but never terminal, as the Whole can never be destroyed by the Part. That we are deficient in this regard, that we don’t really know our places, or have been robbed of them, indicates the tragedy of our state, and our rage in the indiscriminate war against those who would destroy and enslave Wildness. Even if the only Wild Nature we have left is ourselves, or perhaps only the pain and anger of having been deprived of it, that is enough to carry on this war against domesticated humanity.


Nanih Waiya

Spring 2016


Traducción al italiano de la quinta filosa editorial de la Revista Regresión.

Traducción a cargo de “Via Negationis”.

“Che cosa è la vita? È lo scintillio di una lucciola nella notte. È l’alito di un bufalo in inverno. È l’ombra che corre sull’erba e si perde alla fine del giorno. “
Pie de Cuervo, prima di morire. Aprile del 1890

La Natura Selvaggia chiama, un richiamo speciale solo per pochi che la ascoltano, ci chiama nel difenderla, per resistere all’artificialità, alla modernità ed il progresso antropocentrico, il richiamo è disperato e agonizzante, scricchiola lentamente. Per gli iper-civilizzati è inaudibile e insignificante, ma per noi, gli Eco-Estremisti in specifico -è di vitale importanza accorrere a quella chiamata.
Sono un Eco-Estremista, e riconosco il valore che ha ora, in questa era moderna la società idiota e ubriaca di tecnologia ti indica come lunatico quando metti al di sopra dell’artificiale, la Natura, quando scegli di intavolare una conversazione faccia a faccia, invece di mandare un messaggio attraverso facebook, quando scegli di prendere rimedi naturali invece di drogare il tuo corpo con i farmaci, quando esalti la vita dei gruppi cacciatori-raccoglitori- nomadi invece di esaltare le deprecabili pratiche dei trans umanisti, etc.
Nella società industrializzata se ti opponi ai suoi valori morali, umanisti e progressisti, sei un reazionario o un intollerante, la massa ti segnala con le sue putride dita gridando contemporaneamente: Terrorista! Sono un Eco-Estremista, e riconosco il valore che ha ora, sono disposto a essere catalogato come il “peggiore”, pur di rivendicarmi sempre come un Individualista in Guerra contro il sistema tecnologico e la civiltà.

Sono un Eco-Estremista e sono in Guerra, ho confezionato esplosivi con schegge che ho diretto contro tecnologi che lavorano per rendere artificiale la Natura Selvaggia. I cavi positivi e negativi si incontrano, l’energia della pila scalda il bulbo dentro il tubo galvanizzato ripieno di dinamite, si genera la scintilla, l’esplosivo ha funzionato, li ho feriti, le schegge sono arrivate a penetrare i corpi, i gas della dinamite riarsa sono arrivati ai polmoni bruciandoli contemporaneamente. Il sangue versato è servito per ricordare loro che NON sono dei, benché giochino ad esserlo; non mi pento per niente delle ferite inferte, dello spavento, delle conseguenze, di quello che hanno passato, è solo una risposta della Natura Indomabile che ha parlato attraverso Me.


Sono stato nascosto in varie città per preparare Attentati, Cospirando con gli Affini, e ampliando le mie pratiche nel piano dell’attività delinquenziale. Ho incendiato indiscriminatamente automobili, di lusso e no, piccole o grandi, dato che sono disgustose macchine che producono la cappa di smog che si solidifica sulla mia testa, le ho viste ardere come un falò tra gli spessi boschi, ho visto la reazione dei padroni, non mi importa, la Natura mi ha dato la forza per uscire intatto da quelle situazioni.


Ho detonato armi contro grandi opere di infrastruttura e contro quelli che ci lavorano, nascosto nell’oscurità della notte insieme al mio branco di fieri guerrieri. La forza dell’arma sulla mia mano che ha rimbombato con il caratteristico suono del tuono, i bossoli saltare come rane, i miei piedi ben fermi come il tronco di un grande albero afferrato alla Terra, mentre i miei nemici si nascondono, e corrono a rifugiarsi, come se il fuoco cadesse dal cielo, come se stessero nell’occhio di un devastante uragano. Siamo usciti vittoriosi di nuovo, la Natura ci ha protetti.


Ho detonato bombe in istituzioni governative, università pubbliche o private, imprese, etc., l’esplosivo artigianale “rafforzato” pesa nel mio zaino, polvere da sparo nera dentro un recipiente metallico ben chiuso, gas butano per creare un’onda d’urto, benzina per generare-alcuni secondi dopo l’esplosione -un incendio, e napalm affinché il fuoco sia più duraturo. Di notte o di giorno, mi dirigo al mio obiettivo, con calma lo colloco in maniera dissimulata e mi ritiro, ascolto i miei passi prudenti e rapidi attraverso il maledetto e provocante concreto, il mio respiro, il cuore si ode come i tamburi della Danza della Guerra, qualche minuto dopo, si sente un forte boato, ha funzionato, i danni sono generati, se un passante l’ha impedito, non mi interessa, il mio obiettivo è stato colpito, se un curioso è stato ferito non mi importa,quello che è fatto è fatto.


Respingo la scolarizzazione imposta nelle istituzioni educative complici del sistema, preferisco studiare le cose che mi interessano e non le cose che a loro gradisce “insegnarmi”, le quali in molte occasioni sono inutili per la vita che vivo. Le aule educative sono una gabbia dentro la Grande Gabbia chiamata Civiltà, e per questo motivo non sono disposto a entrare in questa prigione di mia volontà. La conoscenza che voglio non si trova nelle facoltà, è nelle montagne o nei boschi, nei deserti o nella selva, a lato del coyote e del cervo, sotto il sole e la luna, tra radici e la pioggia, su sentieri non percorsi, sul fianco dei fiumi e delle lagune, insieme a miei Affini o Solo, accompagnato dagli spiriti dei miei antenati.

Rifiuto il lavoro salariato che mi sottomette a essere schiavo moderno nelle città o nei campi, e benché sia necessario il denaro in queste urbi che puzzano di spazzatura e profumo, mi sforzo per ottenerlo in un’altra forma, sempre nell’illegalità.


La mia “9 millimetri” mi accompagna quando voglio ottenere denaro per arrivare a qualunque fine o qualunque mezzo. Ho rapinato negozi, banche, etc., non sono un uomo “onesto e lavoratore”, sono tutto il contrario, sono un Delinquente e un Terrorista, uno sfruttatore e un opportunista, e non mi vergogno di dirlo perché è quello che sono, io sono l’antitesi di questo sistema, cosciente di quello che faccio, cosciente che quello che realizzo è catalogato come “cattivo” per la società, e quando lo faccio Godo, e Godo, non ho rimorso di coscienza perché so a cosa sto giocando, conosco le conseguenze e mi addentro tra le tenebre senza lamenti,né mi lamento.
Vvisualizzo, osservo molto bene il mio obiettivo da assaltare, studio la zona e le vie di fuga, mi preparo per il peggio. Prima di uscire, sereno ma nervoso elevo una preghiera all’Ignoto, chiedendo che curi le mie azioni e che a dispetto di quello che succeda possa uscire vittorioso, converso con la Natura, affermandolo ogni volta a Lei, perché sa che le mie intenzioni sono reali e sincere, che quelli che hanno osato recargli danno devono pagare. Termino e ripeto un versetto rubato da brandelli delle vecchie scritture apocalittiche, in maniera pagana:

“E si adirarono le nazioni, la tua ira è venuta, e tempo di distruggere quelli che distruggono la Terra”.

Impugno la mia pistola, carico e metto la sicura, esco dirigendomi verso la mia preda, una piccola istituzione bancaria, vista e studiata, il mio gruppo sa molto bene che sono disposto a sparare a qualunque persona cerchi di far fallire il furto (polizia, eroe civile, etc.), allo stesso modo sono sicuro che se qualcuno tenta di fermarmi, loro risponderanno allo stesso modo.
Ci si schiera strategicamente. Mi dirigo alla banca con la pistola nella tasca, col dito indice nel grilletto e il mio pollice nella sicura, pronto a tutto. Mi metto in fila nella banca, fingendo di essere un cliente comune, il mio complice mi guarda la schiena ad alcuni metri.
Mentre passano ordinatamente gli agnellini alle casse, osservo il cartello, dove si evidenziano i profili dei rapinatori di banche più ricercati, il cartello ha una legenda che dice: “Se li riconosci, denunciali”, sorrido divertito, il tempo passa lento e le ansie mi percorrono il corpo, senza che siano evidenti davanti agli altri, per non destare sospetti. Mi tocca passare, la cassiera mi dice gentilmente, “passi”, percorro alcuni passi e mi trovo di fronte a lei, gli sorrido cinicamente e gli dico: “Faccio un ritiro”,allo stesso tempo metto i gomiti sulla cassa, in una delle mie mani sta la mia pistola che punto al petto della cassiera e con l’altra mano gli segnalo che mi consegni tutto il denaro, la cassiera rimane scioccata, lentamente abbasso la sicura della mia arma, senza nessun contrattempo, osservo intensamente gli occhi della cassiera, avvertendola di non far nulla per cui dopo pentirsi.
Fuori, l’andirivieni è uguale, la gente cammina fuori dalla banca, entra o esce, una donna è alla fermata del bus dopo aver preso a scuola i suoi figli, un uomo cammina sul marciapiede e discute al cellulare, un anziana attende un negozio ambulante di dolci all’angolo della strada, tutto con normalità e in apparente calma, nessuno sa che in quello momento è in corso una rapina.
Il mio gruppo è all’erta completamente e vigila, le pistole e una mitra sono pronte per sputare piombo nel caso arrivino poliziotti. Mi vedono uscire dalla banca e dietro di me, il mio complice mi copre le spalle. Andiamo via, e mentre passiamo per una delle nostre vie di fuga, allontanandoci dal luogo, vediamo un camion pieno di poliziotti che a tutta velocità sta andando verso la direzione dove si trova la banca, ci vedono di striscio, e noi ci perdiamo nella periferia urbana.


Questa volta la rapina non ha avuto scontri a fuoco, ma in altre occasioni il “lavoro” non è uscito tanto “pulito”, mi è toccato essere in una situazione in cui puntai la pistola a un cassiere che si rifiutò di darmi il denaro -rimanendo scioccato-e per questo gli sparai senza ripensamento. Il colpo dell’arma si sentì in tutta la banca, un ronzio del mio udito, il bossolo rimbalzò per il piano, il vetro blindato non riuscì a contenere il calibro e la pallottola lo penetrò, ficcando, la pallottola che sparai, nel petto dell’uomo, che cadde ferito. Dentro di me dicevo:”cassiere di merda, se sei disposto a proteggere il denaro dei fottuti banchieri con la tua vita, allora non avrai problema a morire per essi!”.In quel momento capii che tutto era andato “male”, ma poteva andare peggio e rapidamente mi diressi all’uscita della banca, di sbieco osservai che il direttore era al telefono, senza dubbio stava cercando di chiamare la polizia, per questo rapidamente mirai e sparai di nuovo, ferendo anche il bastardo. Uscii dalla banca correndo, senza denaro, dietro di me avevo lasciato due feriti gravi, quel giorno, il sangue degli iper-civilizzati era un’offerta alla Natura Selvaggia. L’allarme era partito dopo il primo sparo, corsi per perdermi tra le strade,in lontananza si udivano le sirene, mi cercavano,la mia bocca secca,la mia arma calda,la mia mano con odore di polvere da sparo, il mio camminare nervoso, ma la mia smorfia sorridente e gioiosa era quella di aver colpito quei due imbecilli che avevano rischiato la loro vita per proteggere i loro impieghi di merda. Rivendicandomi come un Individualista Estremista, senza nessun dispiacere e imparando dei miei errori. Ci sarebbe stata un’altra opportunità di commettere un’altra rapina, senza fretta.


Quello che ho esposto non è sfoggio, è realtà -e per la verità, è solo una parte importante del comportamento di un Eco-Estremista come me, il comportamento è quello di essere sempre un guerriero nelle varie situazioni, sia quando confezioni un esplosivo, come quando ti dirigi a lasciarlo, quando lo detoni, quando causi ferite, quando rapini una banca o quando consegni la vita del tuo obiettivo alla morte. L’altra parte importante dell’eco-estremismo è quella che ha a che vedere con lo sviluppo Individuale o Collettivo nella Natura, quello che si apprende, le conoscenze che acquisisci mediante la pratica in un ambiente naturale, tutte le situazioni speciali che nutrono il paganesimo e l’attaccamento al Naturale e all’Ignoto.

Sono un Eco-Estremista, e riconosco il valore che ha oggi, amo la Natura Selvaggia, la rispetto e la valorizzo, da Lei ho appreso molte cose.

Ricordo grandi pianure che mi piaceva visitare quando era piccolo, c’erano molte varietà di alberi, c’erano talpe, conigli, molti insetti, vari uccelli, etc., mio padre mi portava a giocare perché era l’unico posto Naturale che rimaneva in quel paese consumato dall’urbanità, correndo liberamente arrivavamo fino a un fiume che osservavamo per ore, il vento sui nostri visi, i sorrisi, l’erba pungeva la pelle, la calma inondava il nostro essere, realmente Godevamo.
Gli anni passarono e le grandi imprese di infrastruttura arrivarono al paese con macchinari pesanti per la costruzione di una grande autostrada,spianarono la Terra, coprirono le tane delle talpe e dei conigli,i quali morirono soffocati, alcuni vollero fuggire ma morirono nel tentativo, i nidi degli uccelli furono coperti, insieme agli alberi che furono strappati dalla radice, il bel fiume fu convertito in un gran canale di acque nere che scaricava la spazzatura e i rifiuti tossici, seppellirono la Terra ,fecero di quel bel luogo, una merda, un’opera per proteggere gli interessi dalla maledetta civiltà, affinché questa fosse meglio interconnessa,con tutto il fottuto progresso umano!
Il mio cuore si ruppe e piansi di dolore guardando la devastazione quando arrivai al luogo che tanto stimavo da piccolo e vedendolo trasformato ora in una triste autostrada. Le mie mani tremavano, sudavo, infuriato, decisi di vendicare quello che avevano distrutto, varie macchine subirono danni per incendio che io causai settimane dopo settimane, tentando disperatamente di fermare quello che stavano facendo, ma non riuscii a fermare nulla, ero giovane, e avevo una certa speranza perché un giorno una “rivoluzione” trionfasse su questo sporco sistema, ma mi resi conto che tutto questo era molto idealistico, respinsi allora il sonno della “rivoluzione”, e decisi di non avere nessuna speranza, non mantenere fede nel futuro “collasso”, e affrontare il presente decadente e pessimista nei quali mi trovo vivendo, accettando che quello che il progresso non impedisce Ora e Qui.


Questa è una delle tante ragioni per le quali odio la civiltà, il progresso e il sistema tecnologico, e per il quale lo voglio vedere ardere completamente. È una delle ragioni per le quali sto dalla parte della Natura; non solo modifica gli ambienti naturali per il suo capriccio, non solo stermina specie, ma li vuole addomesticare, non solo soggioga il carattere dell’essere umano, ma lo vuole controllare completamente, vuole seppellire gli istinti come le tane di quelle talpe, vuole che Io dimentichi che vengo dalla Natura, vuole che sia un ubriaco che cade per le nuove innovazioni tecnologiche come tutti gli altri. Io non permetterò questo.

È necessario per l’eco-estremista mantenere la parte guerriera che ci caratterizza, ma anche, allo stesso modo, mantenere un vincolo simbiotico con la Natura, rispettandola e venerandola.

Ho camminato lentamente per sentieri sconosciuti seguendo solo il fiume fino a arrivare al luogo dove nasce, imparando che molte volte la strada è difficile ma quando arrivi alla fine del percorso la ricompensa è enorme. Ho ascoltato gli ululati dei coyote che mi circondavano di sera nelle montagne, mentre guardavo il cielo stellato avendo al mio lato un falò, ansioso che la Natura mi desse visione. Mi “sono perso” nei monti, e per opera della causalità in quel percorso mi sono trovato con grandi pietre somiglianti a dei visi umani, avendo un incontro intimamente spirituale con loro.
Ho dormito in grotte che sembravano cadermi addosso, con un tecolote bianco che sorvegliava il mio sonno e l’aroma delle piante silvestri dandomi la tranquillità del momento. Mi sono alimentato di germogli di salvia e di crescione, di mezquite e di pomodoro silvestre, mi sono curato alcune ferite con sangue di grado e sábila, ho fatto rifugi con palma e tronchi di pino, ho praticato il fuoco per frizione con base di sotol e trapano di gordolobo, ho mangiato carne di serpente e pelli di roditori conciate. Mi sono sentito osservato da “qualcosa” nei boschi per le notti, ma non ho avuto paura.
Ho sentito di essere parte di qualcosa di più grande. Mi sono avventurato nel percorrere grotte anguste dove la mia mano non vedeva l’oscurità, mi preoccupai per i pipistrelli che sembravano volessero volare verso me, e nel fondo trovai alcune piume di rapace, le quali considerai un regalo della Natura per avere osato penetrare quella grotta. Ho sentito la pioggia bagnare la mia schiena nel dorso, udendo ed essendo trasportato insieme al volo agli uccelli. Mi sono immerso in occhi di acqua, con pesci tra i miei piedi. Ho visto in lontananza un cervo che mi guardava intensamente, proiettandomi sicurezza e tranquillità. Ho osservato la civiltà tra i monti, preferendo addentrarmi ancora di più, invece di arrivare a calpestare di nuovo il concreto. Ho sentito sollievo finendo di fare un rifugio, e stanco, godendo della raccolta vespertina. Sono stato circondato da lucciole senza aver il dubbio di essere un animale in più su questa Terra. Ho camminato sui sentieri, dove camminava l’antico teochichimecas. Ho trovato punte di ossidiana nelle strade percorse. Una punta di ossidiana che forse era stata dentro il corpo di un invasore ferendolo o uccidendolo, e che senza dubbio fu lanciata da uno dei miei antenati, e che per pura opera della causalità arrivò fino a me. Il fatto mi fece sentire come un “eletto” onorandone la memoria, e continuare con quell’istinto guerriero, come ho fatto.
Questo sono le mie esperienze personali le quali hanno fatto di me un Eco-Estremista, ogni Individualista che voglia rivendicarsi come tale avrà proprie esperienze e ragioni, queste sono le mie.
Questo editoriale è niente di più che una esperienza personale, i lettori intelligenti sapranno comprenderlo, quelli che no- è perché no.
Se Tu, lettore di Revista Regresión, indipendentemente che ti consideri un Eco-Estremista o no, senti realmente questo richiamo, Percorrilo…

“Le colline sono molto più belle degli edifici di pietra. Vivere in una città è condurre un’esistenza artificiale. Molte persone non sentono mai i loro piedi in basso sulla Terra, vedono solo le piante crescere in vasi da fiori, e non si muovono mai quanto basta per vedere, oltre le luci della città, l’incantesimo della notte stellata. Quando la gente vive tanto lontano dalle creazioni del Gran Spirito, dimenticano facilmente le loro leggi”
Tatanga Maní.

Per la dedizione alle attività delinquenziali che sazino gli istinti degli individualisti!

Ascoltiamo il richiamo del Selvaggio per ricordare da dove proveniamo!

Fuoco, pallottole ed esplosivi contro il sistema tecnologico e contro la civiltà!

La Natura Selvaggia (anche) siamo ognuno di noi, defendiamola da tutto quello che è Alieno!

Axkan kema, tehuatl nehuatl!


Abril 2016

Texto Editorial de la Revista Regresión N° 5


¿Qué es la vida? Es el destello de una luciérnaga en la noche. Es el aliento de un búfalo en invierno. Es la sombra que corre sobre la hierba y se pierde al final del día.

Pie de Cuervo, antes de morir. Abril de 1890.

La Naturaleza Salvaje hace un llamado, ese llamado especial solo lo escuchan algunos cuantos, los llama a defenderla como dé lugar, a resistirse a la artificialidad, a la modernidad y al progreso antropocéntrico, el llamado es desesperado y agonizante, cruje lentamente.

Para los hiper-civilizados es inaudible e insignificante, pero para nosotros, los eco-extremistas en específico, es de vital importancia acudir a ese llamado.

Soy un eco-extremista, y reconozco el valor que eso tiene hoy en día, en esta era moderna la sociedad idiotizada y embriagada de tecnología te tilda de lunático cuando pones por encima de lo artificial lo Natural, cuando eliges entablar conversaciones de frente en vez de mandar un mensaje por facebook, cuando eliges tomar remedios naturales en vez de drogar tu cuerpo con medicina alopática, cuando enalteces la vida de los grupos cazadores-recolectores nómadas en vez de enaltecer las aborrecibles prácticas de los transhumanistas, etc.

En esta sociedad industrializada si te opones a sus valores morales humanistas y progresista, eres un reaccionario o un intolerante, la masa te señala con sus pútridos dedos gritando al mismo tiempo: ¡Terrorista!

Soy un eco-extremista, y reconozco el valor que eso tiene hoy en día, y estoy dispuesto a que me cataloguen de lo “peor”, con tal de reivindicarme siempre como un individualista en guerra contra el sistema tecnológico y su civilización.

Soy un eco-extremista y estoy en Guerra, he confeccionado explosivos con bastante metralla que he dirigido contra tecnólogos que trabajan para artificializar la Naturaleza Salvaje. Los cables positivo y negativo se han encontrado, la energía de la pila ha llegado a calentar el foco dentro del niple galvanizado relleno de dinamita, se genera la chispa, el explosivo ha funcionado, los he herido, la metralla ha llegado a penetrar sus cuerpos, los gases de la dinamita calcinada han llegado a sus pulmones quemándolos al mismo tiempo, su sangre derramada ha servido para recordarles que NO son dioses, aunque jueguen a serlo; no me arrepiento en nada de esas heridas, de su espanto, de las consecuencias, lo que les ha pasado solo es una respuesta de la Naturaleza Indomable que ha hablado a través de MÍ.

He estado escondido en varias ciudades preparando atentados, conspirando con afines, y ensanchando mis prácticas en el plano de la actividad delincuencial.

He incendiado automóviles indiscriminadamente, lujosos y no lujosos, chicos o grandes, puesto que todos son asquerosas maquinas que hacen que la capa de smog se siga solidificando sobre mi cabeza, los he visto arder como una fogata entre los espesos bosques, he sabido de la reacción de sus dueños, no me importa en nada, la Naturaleza me ha dado la fuerza para salir intacto de esas situaciones.

He detonado armas de fuego en contra de grandes obras de infraestructura y contras los que trabajan en ellas, cobijado por la oscuridad de la noche junto con mi manada de fieros guerreros. La fuerza del arma sobre mi mano retumbado con ese característico sonido de trueno, los casquillos saltando como ranas, mis pies bien firmes como el tronco de un gran árbol aferrándose a la Tierra, mientras mis enemigos se esconden, y corren a refugiarse, como si fuego cayera del cielo, como si estuvieran en el ojo de un devastador huracán. Hemos salidos victoriosos de nuevo, la Naturaleza nos ha protegido.

He detonado bombas en instituciones gubernamentales, universidades públicas o privadas, empresas, etc., el explosivo casero armado pesa en mi mochila, pólvora negra dentro de un recipiente metálico bien cerrado, gas butano para crear una onda expansiva, gasolina para generar segundos después de la explosión un incendio, y napalm para que el fuego sea más duradero. De noche o de día, me dirijo a mi objetivo, con calma lo coloco disimuladamente y me retiro, escucho mis pasos sigilosos y rápidos por el maldito y chocante concreto, mi respiración, el corazón se escucha como los tambores de la Danza de la Guerra, minutos después, se escucha un fuerte tronido, ha funcionado, los daños están generados, si un transeúnte se atravesó no me interesa, mi objetivo fue golpeado, si un curioso fue alcanzado no me importa, lo hecho echo está.

Rechazo la escolaridad impuesta por instituciones educativas cómplices del sistema, prefiero estudiar las cosas que a mí me interesan y no las cosas que les apetece “enseñarme”, las cuales en muchas ocasiones son inútiles para la vida que llevo ahora. Las aulas educativas son una jaula más dentro de la Gran Jaula llamada Civilización, y por eso no estoy dispuesto a entrar a esa cárcel por mi propia voluntad. El conocimiento que yo quiero no se encuentra en las facultades, se encuentra en las montañas o en los bosques, en los desiertos o en la selva, a lado del coyote y del venado, debajo del sol y la luna, entre raíces y la lluvia, sobre caminos sin recorrer, a un costado de los ríos y lagunas, junto con mis afines o en solitario, acompañado de los espíritus de mis antepasados.

Rechazo el trabajo asalariado que te rebaja a ser un esclavo moderno en las ciudades o en el campo, y aunque es necesario el dinero viviendo en estas urbes que apestan a basura y perfume, me esfuerzo por conseguirlo de una u otra forma, siempre por las vías ilegales.

Mi escuadra 9 milímetros me acompaña cuando requiero obtener dinero para conseguir cualquier fin o cualquier medio. He atracado comercios, bancos, etc., no soy un hombre “honesto y trabajador”, soy todo lo contrario, soy un delincuente y un terrorista, un aprovechado y un oportunista y no me avergüenza decirlo pues es lo que soy, yo soy la antítesis de este sistema, consciente de lo que hago, consciente que lo que realizo es catalogado como de “malo” para la sociedad, y cuando lo hago lo disfruto, lo gozo, no tengo remordimientos de conciencia porque sé a qué le juego, conozco las consecuencias y aun así me adentro entre las tinieblas sin quejas, ni lamento alguno.

Me visualizo, observo muy bien mi objetivo a asaltar, estudio la zona y las vías de escape, me preparo para lo peor, antes de salir, serenamente pero nervioso elevo una plegaria a lo Desconocido, pidiendo que cuide mis pasos y que pese a lo que ocurra pueda salir victorioso, platico con la Naturaleza, diciéndole siempre que ella sabe porque hago las cosas, que mis intenciones son reales y sinceras, que los que se atrevieron a dañarla deben pagar, terminando repito un versículo robado de los retazos de las viejas escrituras apocalípticas, de manera pagana:

“Y se airaron las naciones, y tu ira ha venido, y en tiempo de destruir a los que destruyen la Tierra también”.

Tomo mi escuadra, relleno el cargador a tope, cargo y pongo seguro, salgo dirigiéndome hacia mi presa, una pequeña institución bancaria antes vista y estudiada, mi banda sabe muy bien que estoy dispuesto a dispararle a cualquier persona que intente frustrar el robo (policía, héroe civil, etc.), a la par yo también estoy seguro que si alguien me intenta detener, ellos responderán de la misma forma.

Se toman posiciones estratégicas, me dirijo al banco con mi pistola en el bolsillo, con el dedo índice en el gatillo y mi dedo pulgar en el seguro, preparados todos. Me formo en la fila del banco disimulando ser un cliente común, mi cómplice me cuida la espalda a unos metros.

Mientras pasan los borregos ordenadamente a las cajas observo el cartel en donde se evidencian los perfiles a los atracadores de bancos más buscados, el cartel tiene una leyenda que dice: “Si los reconoces, denúncialos”, se me sale una sonrisa burlona, el tiempo pasa lento y mis ansias me recorren el cuerpo pero sin ser evidentes ante los demás, para no despertar sospechas. Me toca pasar, la cajera me dice amablemente, “pase”, doy unos pasos y me encuentro frente a ella, le sonrío cínicamente y le digo: “voy a hacer un retiro”, al mismo tiempo me recargo con los codos en la barra de la caja, en una de mis manos está mi pistola apuntándole al pecho a la cajera y con la otra mano le señalo que me entregue todo el dinero, la cajera se queda en shock, lentamente bajo el seguro de mi arma y sin más me entrega varios fajos de billetes, la operación es silenciosa y sin ningún contratiempo, observo fijamente los ojos de la cajera, advirtiéndole que no haga nada por lo que se podría arrepentir.

Afuera, el transito sigue igual, la gente caminando fuera de banco o entrando y saliendo, una mujer con sus hijos después de recogerlos de la escuela en la parada del camión, un hombre caminando por la acera discutiendo por celular, un puesto de dulces ambulante en la esquina atendido por una anciana, todo con normalidad y en aparente calma, nadie sabe que en ese momento un atraco bancario se está ejecutando.

Mi banda con los sentidos al cien, vigilan, sus escuadras y una ametralladora están listas para escupir plomo si es que llegan policías al lugar. Me ven salir del banco y detrás de mí, mi cómplice cuidándome las espaldas disimuladamente. Nos vamos, y mientras pasamos por una de nuestras vías de escape alejándonos del lugar, vemos una camioneta llena de policías a toda velocidad yendo hacia la dirección en donde se encuentra el banco, nos miran pero se siguen de filo, nos perdemos en la periferia urbana.

Esta vez el atraco se ha mantenido sin tumultos, sin persecuciones ni disparos, pero en otras ocasiones el “trabajo” no ha salido tan “limpio”, me ha tocado estar en la situación en la que un cajero se quedó en shock cuando le apunté con mi pistola, y se negó a darme el dinero, por lo que sin titubear le disparé, el tronido del arma se escuchó alrededor de todo el banco, enseguida el zumbido de mis oídos, el casquillo rebotando por el piso, el vidrio blindado no pudo contener el calibre y la bala lo penetró, alojando la bala que disparé en el pecho del hombre, cayendo herido, dentro de mi decía: “¡cajero de mierda, si estás dispuesto a proteger el dinero de los putos banqueros con tu vida, entonces no tendrás problema en morir por ellos!”, supe en ese momento que todo había salido “mal” pero podía ser peor, rápidamente me dirigí a la salida del banco, pero de reojo observé que el gerente estaba al teléfono, era claro que estaba intentando comunicarse con la policía, por lo que rápidamente apunté y disparé de nuevo, hiriendo también al bastardo. Salí del banco casi corriendo, sin dinero, detrás de mi había dejado dos heridos graves de bala, ese día, la sangre de esos hiper-civilizados había sido una ofrenda a la Naturaleza Salvaje, la ruidosa alarma se había encendido tras el primer disparo, corrí para perderme entre las calles, y lo logré, a lo lejos se escuchaban sirenas, me buscaban, mi boca seca, mi arma caliente, mi mano con olor a pólvora, mi caminar nervioso, pero mi mueca sonriente y gozosa de poder haber balaceado a esos dos imbéciles que arriesgan su vida por proteger sus empleos de mierda, reivindicándome como un individualista del tipo extremista sin nada que lamentar y aprendiendo de mis errores, ya habría otra oportunidad de cometer otro atraco, sin prisa.

Todo lo expuesto arriba no es alarde, es realidad y para decir la verdad, es tan solo una parte importante de la actitud de un eco-extremista como yo, la actitud de guerrero es la que siempre se debe tener en ese tipo de situaciones ya sea cuando confeccionas un explosivo, como cuando te diriges a dejarlo, cuando lo detonas, cuando causas heridas, cuando atracas un lugar o cuando le entregas la vida de tu objetivo a la muerte. La otra parte importante del eco-extremismo es la que tiene que ver con el desarrollo individual o colectivo en la Naturaleza, lo que se aprende en ella, los conocimientos que adquieres mediante la práctica en un entorno natural, todas las situaciones especiales que nutren el paganismo y el apego a lo Natural y a lo Desconocido.

Soy un eco-extremista, y reconozco el valor que eso tiene hoy en día, amo la Naturaleza Salvaje, la respeto y la valoro, de ella he aprendido muchas cosas.

Recuerdo unas grandes llanuras que me gustaba visitar cuando era pequeño, había muchas variedades de árboles, había topos, conejos, muchos insectos, varias aves, etc., mi padre me llevaba a que jugara ahí pues era el único lugar Natural que quedaba en el pueblo consumido por la urbanidad, corriendo libremente llegábamos hasta un rio el cual observábamos por horas, el viento en nuestros rostros, sonrisas, el pasto picaba la piel, la calma inundaba nuestro ser, y realmente lo disfrutaba.

Los años pasaron y las grandes empresas de infraestructura llegaron al lugar con maquinaria pesada para la construcción de una gran autopista, así es como aplanaron la Tierra, taparon las madrigueras de los topos y los conejos los cuales murieron asfixiados, algunos quisieron huir pero murieron en el intento, los nidos de las aves fueron tumbados junto con los árboles que fueron arrancados de raíz, el bonito rio lo convirtieron en un gran canal de aguas negras arrojándole basura y desechos tóxicos, sepultaron la Tierra bajo concreto, hicieron de ese hermoso y apreciado lugar para mí, una porquería, una obra más para proteger los intereses de la maldita civilización, para que esta estuviera mejor interconectada, ¡todo por el puto progreso humano!

Al acudir al lugar que tanto valoraba desde pequeño y verlo convertido ahora en una triste autopista, mi corazón se rompió y lloré de dolor mirando la devastación, mis manos temblaban, sudaba, enfurecí y decidí vengar lo que habían destruido, varias máquinas sufrieron daños por incendio que yo causé semanas tras semanas, intentando desesperadamente que dejaran de hacerle daño a ese lugar, pero no logré detener nada, era joven, y mantenía cierta esperanza porque algún día una “revolución” triunfara por sobre este sucio sistema, pero me di cuenta que estaba siendo muy idealista, rechacé entonces el sueño de la “revolución”, y decidí no tener ninguna esperanza, no mantener fe en el futuro “colapso”, y enfrentar el presente decadente y pesimista en el que me encuentro viviendo, aceptando que el progreso no se detiene, por lo menos aquí.

Esa es una de las tantas razones por las que odio la civilización, su progreso y el sistema tecnológico, y por el cual lo quiero ver todo ardiendo, es una de las razones por las que estoy del lado de la Naturaleza; porque no solo hace eso con los entornos sino que los modifica a su antojo, no solo extermina especies, sino que las quiere domesticar, no solo sojuzga el carácter del ser humano, sino que lo quiere controlar completamente, quiere sepultar los instintos como las madrigueras de esos topos, quiere que olvide que vengo de la Naturaleza, quiere que sea un ebrio más cayéndome por las nuevas innovaciones tecnológicas como todos los demás, yo no permitiré eso.

Es necesario para el eco-extremista mantener la parte guerrera que nos caracteriza, pero también, a la par, mantener un vínculo simbiótico con la Naturaleza, respetándola y venerándola.

He caminado descanso por senderos desconocidos solo siguiendo el rio hasta llegar al lugar en donde nace, aprendiendo que muchas veces el camino es difícil pero cuando llegas al final del recorrido la recompensa es enorme. He escuchado los aullidos de los coyotes que me rodeaban en las montañas por la noche, mientras miraba el cielo estrellado teniendo al lado mío una fogata, ansioso de que la Naturaleza me diera visión. Me he “perdido” en los montes, y por obra de la causalidad en ese recorrido me he encontrado con grandes piedras semejadas a rostros humanos, teniendo un encuentro íntimamente espiritual con ellas. He dormido en cuevas que parece que se me caerán encima, con un tecolote blanco cuidando de mí sueño y el aroma de las plantas silvestres dándome tranquilidad en el momento. Me he alimentado de brotes de salvia y de berro, de mezquite y de tomate silvestre, me he curado alguna herida con sangre de grado y sábila, he hecho refugios con palma y troncos de pino, he practicado el fuego por fricción con base de sotol y taladro de gordolobo, he comido carne de serpiente y curtido pieles de roedores. Me he sentido observado por “algo” en los bosques por las noches, pero que sin duda no tuve temor. He sentido ser parte de algo más grande. Me he aventurado a recorrer cuevas angostas, en donde ni mi mano podía ver por la oscuridad que me cubría, me sobresalté por los murciélagos que parecía que volaban hacia mí, y al fondo encontré unas cuantas plumas de zopilote, las cuales consideré un regalo de la Naturaleza por haberme atrevido a pisar esa cueva. He sentido la lluvia que moja mi espalda en el cerro, corrido y sentir que vuelo junto con las aves. Me he sumergido en ojos de agua, con peces entre mis pies. He visto a lo lejos un venado entre el cerro, que me miraba fijamente, proyectando seguridad y tranquilidad. He observado la civilización entre los montes, prefiriendo adentrarme más en vez de llegar a pisar de nuevo el concreto. He sentido ese alivio al terminar de hacer un refugio, y cansado, disfrutar de la recolección vespertina. He estado rodeado por luciérnagas sin que me quede duda de que soy un animal más de esta Tierra. He caminado en las veredas por donde deambulaban mis ancestros teochichimecas, he encontrado puntas de obsidiana en esos caminos, una punta de obsidiana que quizás estuvo dentro del cuerpo de un invasor hiriéndolo, o no, de muerte, que sin duda fue lanzada por uno de mis antepasados, y que por pura obra de la causalidad llegó hasta mí, el hecho me hizo sentir como un “elegido” para honrar su memoria, y continuar con ese instinto guerrero y así lo he hecho.

Esto y más son mis experiencias personales las cuales me han hecho de mí un eco-extremista, cada individualista que quiera reivindicarse como tal tendrá sus propias experiencias y sus propias razones, estas son las mías.

Esta editorial es más personal que nada, aquellos lectores inteligentes sabrán comprenderlo los que no, pues no.

Si TÚ, lector de esta Revista Regresión, independientemente de que te consideres un eco-extremista o no, sientes realmente ese llamado, síguelo…

“Las colinas son mucho más bellas que los edificios de piedra. Vivir en una ciudad es llevar una existencia artificial. Muchas gentes nunca sienten bajo sus pies la Tierra, solo ven las plantas crecer en macetas, y nunca se desplazan lo suficiente para ver, más allá de las luces de la ciudad, el encanto de la noche estrellada. Cuando la gente vive tan lejos de las creaciones del Gran Espíritu, olvidan fácilmente sus leyes”

Tatanga Mani.

¡Por el apego a las actividades delincuenciales que sacien los instintos de los individualistas!

¡Escuchemos el llamado de lo Salvaje para recordar de donde provenimos!

¡Fuego, balas y explosivos contra el sistema tecnológico y contra la civilización!

¡La Naturaleza Salvaje (también) somos cada uno de nosotros, defendámonos de todo lo Ajeno!

¡Axkan kema, tehuatl nehuatl!


Abril 2016

Ishi y la Guerra contra la Civilización

Presentamos orgullosamente la traducción del trabajo de Chahta-Ima titulado, “Ishi y la Guerra contra la Civilización”, traducido por “Espíritu Tanu de la Tierra Maldita” y “Xale”, editado por la Revista Regresión.

Ishi el último nativo americano sobreviviente del exterminio blanco, se presenta muchas veces con el mito del “buen salvaje”, pero la historia de su tribu está plagada de violencia indiscriminada defensiva.

Aquí dejamos el trabajo en pdf y en su versión de texto, sin duda un aporte importante para la continuidad del eco-extremismo tanto en teoría como en práctica.

¡Mill Creek, Selknam, Teochichimecas, ancestros irrefutables de la lucha extremista contra la civilización!


La aparición del eco-extremismo y las tácticas que utiliza, han causado mucha controversia en los círculos radicales a nivel internacional. Las críticas de individualistas tendiendo a lo Salvaje (ITS), y otros grupos alineados, han recibido una gran gama de acusaciones de locura ultra-radical. Un aspecto importante de esta polémica gira en torno a la idea del ataque indiscriminado. La enconada retórica por parte de los eco-extremistas puede exacerbar la hostilidad hacia estas tácticas entre los incrédulos. De cómo hablan algunos, sin embargo, parecería que ITS y otros grupos eco-extremistas están involucrados en detonar explosivos en centros preescolares y hogares para ancianos, es decir, objetivos aleatorios en lugar de objetivos de importancia específica para el sistema tecno-industrial, (laboratorios, ministerios gubernamentales, etc.). Se debe admitir que muchos de los que participan en polémicas contra el eco-extremismo tienen a priori un sesgo negativo en contra de cualquier argumento, no importa qué tan bien elaborado este, como ellos mismos admiten que el mantenimiento de la civilización y la domesticación es de su propio interés. No es el punto discutir con ellos. Por otro lado, el eco-extremismo todavía tiene mucho que decir, por lo que aquellos que tengan oídos para oír, que oigan.

Lo más simpático sería preguntar por qué ITS y sus aliados deben “retirarse” de la idea del ataque indiscriminado. ¿Por qué hacer daño a la gente que está tratando de ayudar? En otras palabras, la civilización y la destrucción que se desata sobre el mundo son culpa de un pequeño sector de la sociedad moderna, y hay que centrarse en convencer a la gran mayoría que no tiene la culpa, con el fin de tener el equilibrio de las fuerzas necesarias para superar los males que actualmente nos acosan. Aparte de eso, es sólo la mala forma. Es comprensible que las “cosas malas” ocurran incluso con acciones bien planificadas. Lo menos que pueden hacer aquellos que se someten a ella es que se disculpen. Eso sólo son buenos modales. Algunos anarquistas chilenos hicieron algo recientemente, explotaron bombas de ruido a las cuatro de la mañana, cuando no hay nadie alrededor con el fin de expresar su “solidaridad” con quien ha solicitado el anarquismo internacional para orar por… quiero decir, expresar su solidaridad en esa semana . Pero si usted tiene que hacer algo, lo menos que puede hacer es reducir al mínimo los daños y expresar su pesar si algo va mal (pero sobre todo, entonces debe hacer nada…)

Por supuesto, el eco-extremismo rechaza estas objeciones infantiles e hipócritas. ¿Estas personas están expresando su superioridad moral, mientras jugaban con fuegos artificiales en medio de la noche y luego se dedica a otras cosas por el mundo, sin ninguna razón aparente? ¿Quieren una galleta o una estrellita por ser unos niños buenos? El Eco-extremismo admitirá fácilmente que ese anarquismo devoto es piadoso y santo. No quiere su ayuda de todos modos. Si los anarquistas que se inclinan a la izquierda buscan ganar popularidad en el manicomio de la civilización, por supuesto el eco-extremismo se rinde…. Felicidades de antemano.

Ha habido críticas contra los eco-extremistas diciendo que no es así como se libra una guerra contra la civilización. Muy bien, vamos a seguir adelante y echar un vistazo más de cerca, a una guerra real contra la civilización. Los editores de la Revista Regresión ya han escrito una extensa serie de artículos sobre la Rebelión del Mixtón y la Guerra Chichimeca, que se extendió por gran parte del territorio de México en el siglo XVI, aquí recomendamos encarecidamente su trabajo. En este ensayo, vamos a aumentar sus argumentos recurriendo a un ejemplo muy querido de un “tierno” y trágico indio, Ishi, el último de la tribu Yahi en el estado de California en los Estados Unidos. En este ejercicio, no pretendemos saberlo todo de aquellos miembros de una tribu de la Edad de Piedra que fueron cazados hasta su extinción por los blancos. En la medida en que cualquier analogía histórica es defectuosa, ipso facto, aquí vamos por lo menos a tratar de tomar las lecciones de cómo el Yahi luchó, sus actitudes hacia la civilización siendo el último hombre, y cómo la forma de su cultura problematiza los valores anarquistas y los de izquierda venidos de la Ilustración. Este ensayo pretende mostrar que la guerra del Yahi contra la civilización también fue indiscriminada, carente de valores occidentales como la solidaridad y el humanismo, y fue un duelo a muerte contra la vida europea domesticada. En otras palabras, es un modelo de cómo muchos eco-extremistas ven su propia guerra llevada a cabo desde su individualidad. Ishi, lejos de ser el modelo del “buen salvaje”, fue el último hombre de pie en una guerra librada contra los blancos, con la mayor cantidad de brutalidad y “criminalidad” que el ahora extinto Yahi pudo soportar.

El Yahi

El 29 de agosto de 1911, un hombre de color marrón, desnudo y hambriento, de alrededor de cincuenta años de edad fue encontrado fuera de un matadero cerca de Oroville, California. El hombre fue rápidamente detenido y metido en la cárcel de la ciudad. Al principio, nadie podía comunicarse con él en cualquier idioma conocido. Pronto, los antropólogos llegaron de San Francisco y encontraron que el hombre era Yahi, una banda situada más al sur de la tribu Yana, conocido localmente como “indios Digger” o ” Indios Mill Creek / Deer Creek”. Durante mucho tiempo se ha sospechado que un pequeño grupo de “indios salvajes”, aún vivían en la región montañosa del norte inhóspito de California. Los antropólogos hicieron los arreglos para que el último “indio salvaje” viviera con ellos en su museo, y que les enseñara acerca de su cultura en San Francisco. Después de haber encontrado un (imperfecto) traductor Yana, no pudieron conseguir el nombre del indio que no sea solo “Ishi”, la palabra Yana para “hombre”. Ese es el nombre por el que se le conoció en el momento de su captura hasta su muerte, cuatro años y medio más tarde.

Los Yahi eran una rama meridional de una tribu más grande llamada Yana, encontrada en el norte de California, al norte de la ciudad de Chico y del río Sacramento. Antes de la llegada de los europeos, había quizá no más de 3.000 Yana en sus tierras tradicionales bordeado por los Maidu al sur, los Wintu al oeste, y la tribu Shastan al norte. Hablaban el lenguaje Hokan, las raíces de las cuales compartieron con tribus en toda América del Norte. Como tribu, los Yana, en particular, eran mucho más pequeños que sus vecinos, pero aun así tenía una reputación de brutalidad hacia ellos. También se especula que el Yana pudo primero haber vivido en las tierras bajas más productivas antes de ser llevado a la región montañosa menos productiva por sus vecinos mucho más grandes y ricos hacia el sur, en particular. Como Theodora Kroeber comenta en su libro, “Ishi in Two Worlds”:

“Los Yana fueron menores en número y más pobres en comodidades materiales a lo que eran sus vecinos del valle, a los que consideraban como combatientes suaves, laxos, e indiferentes. Al igual que las tribus de montaña en otras partes del mundo, los Yana, también, eran orgullosos, valientes, ingeniosos y rápidos, y fueron temidos por los pueblos maidu y wintu que vivían en las tierras bajas.” (25)

M. Steven Shackley, en su ensayo, “The Stone Tool Technology of Ishi and the Yana”, escribe sobre la relación de los Yahi con sus vecinos inmediatos:

“A causa de tener que vivir en un ambiente tan marginal, los Yahi nunca tuvieron buenas relaciones con los grupos de los alrededores en cualquier periodo de tiempo. Evidencia arqueológica regional sugiere, que los hablantes de lenguas hokanas, probablemente los que podrían ser llamados proto-Yana, vivían en un territorio mucho más amplio que incluía la parte superior del valle del río Sacramento, así como las colinas de la Cascada del sur hasta la “Intrusión Penutia” en algún momento hace 1000 años. Estos grupos que hablan idiomas Penutian fueron los antepasados de los Maidu y Wintu / Nomlaki, que vivían en el valle del río en el momento del contacto español y Anglo.  La violencia considerable sugiere en este momento, en el registro arqueológico y del proto-Yana, evidentemente, que no se movieron a un hábitat más pequeño, o más marginal de buena gana. La violencia a manos de los extranjeros no era nuevo, con la llegada de los anglosajones a partir de 1850, los Yahi había mantenido relaciones de enemistad en un largo plazo con los grupos que hablan idiomas Penutian, que les habían quitado por la fuerza la tierra inferior y sus alrededores por algún tiempo”. (Kroeber y Kroeber, 190)

En general, sin embargo, los Yana vivieron como la mayoría de las tribus, se aferran al ciclo de las estaciones y tenían poca estratificación social. La única diferencia importante entre los Yana es que tenían dualidad-sexual en el lenguaje, es decir, una forma diferente en la lengua Yana que era utilizada por cada sexo. Como explica Theodora Kroeber:

“Los bebés de ambos sexos estaban al cuidado de la madre, con una hermana mayor o la abuela ayudando. Su primera habla, fue la del dialecto de la mujer, siempre se habla de las mujeres y de los hombres, y los niños en la presencia de niñas y mujeres. Cuando el niño crecía y era independiente de la atención de la madre, era llevado por su padre o hermano mayor o tío dondequiera que fueran, durante tiempos más largos cada día. A la edad de nueve o diez años, mucho antes de la pubertad, pasaba la mayor parte de sus horas en compañía masculina y dormía en vigilia en casa de los hombres. Por lo tanto, el niño aprendió su segundo idioma, el dialecto de los hombres.” (29-30)

Kroeber explica que el habla femenina, era a menudo un discurso “cortado” con las palabras masculinas que tienen más sílabas. Aunque las mujeres sólo usaban un dialecto de la lengua, conocían la variante masculina también. Theodora Kroeber especula que en la lengua Yana, lejos de ser una curiosidad lingüística, la división estricta de las palabras pudo haber hecho de los Yahi más intransigentes a la interferencia del mundo exterior. Ella escribe:

“Queda un aspecto psicológico de esta peculiaridad en el idioma, que no está sujeto a prueba, pero que no debe descartarse. El yahi sobreviviente parece que nunca ha perdido su moral en su larga y desesperada lucha por la supervivencia. ¿Podría el lenguaje haber jugado un papel en esta tensión continua de la fuerza moral? Se le había dotado a sus conversaciones con el hábito de la cortesía, formalidad, y el uso cargado de un fuerte sentido en la importancia de hablar y de comportarse de tal o cual manera y no de otra, de manera que no permitía la dejadez ya sea de palabra o de comportamiento.” (Ibid, 31)

Theodora Kroeber examina este aspecto de la vida Yana más tarde en su libro, cuando  describe la relación de Ishi con su primer intérprete mestizo Yana, Sam Batwi:

“Ishi era un conservador cuyos antepasados habían sido hombres y mujeres de rectitud; cuyo padre y abuelo y tíos habían llevado con dignidad la restricción de las responsabilidades de ser los principales de su pueblo. Las maneras de Ishi eran buenas; las de Batwi olían a la crudeza de la ciudad de la frontera, que era lo que mejor conocía y que, por la costumbre de la época, conocía de sus ciudadanos menos iluminados… Es muy posible que en el primer encuentro, Ishi y Batwi reconocieron que eran de diferentes estratos de la sociedad Yana, Batwi era el menos considerado…” (153)

La mayor parte de la cultura Yahi era muy similar a las culturas indígenas de California en general. Los esfuerzos de los hombres se centraban en la caza y la pesca en los ríos, en especial con el salmón como alimento disponible. Los esfuerzos de las mujeres se centraban en la recolección, almacenamiento y preparación de bellotas y otras plantas como parte de su dieta básica. El antropólogo Orin Starn, en su libro “Ishi’s Brain: In Search of America’s Last “Wild” Indian”, afirma lo siguiente en relación con el conservadurismo de los Yahi, en particular, (71):

“Sin embargo, los Yahi eran también una comunidad encarnada a sus costumbres. Es posible que se hayan casado con tribus vecinas (y, en veces secuestrando en las mujeres a mediados del siglo XIX), pero los extranjeros eran absorbidos por el camino Yahi. En otras partes de la América nativa, antes de Colón, hubo inestabilidad en el cambio – enfermedad, guerra, migración, invención cultural, y adaptación. En el suroeste, por ejemplo, los legendarios Anasazi de repente desaparecieron en el siglo XII, por causas que aún se debaten. Con el tiempo, sin embargo, el Yahi mostró más continuidad y estabilidad que otros grupos. Relativamente pocas modificaciones se produjeron en sus puntas de lanza, en los campamento, en el hecho de golpear bellotas, u otras rutinas de existencia yahi. Por lo que parece, los antepasados de Ishi siguieron más o menos el mismo modo de vida durante muchos siglos”.

Como eran muy del norte, la nieve y la falta de alimentos fueron factores que se presentaban  a menudo en los tiempos de escasez en invierno. Sin embargo, los Yana sabían cómo prosperar en la tierra que se les dio, como Kroeber resume en su retrato de la vida Yana y su relación con las estaciones del año:

“El invierno también era el momento de volver a contar la vieja historia de la creación del mundo y cómo se hicieron los animales y los hombres, el tiempo para escuchar otra vez las aventuras de Coyote y del Zorro y de la Marta de pino, y la historia del Oso y de los Ciervos. Así, sentado o acostado cerca del fuego en la casa cubierta de tierra, y envuelto en mantas de piel de conejo, con la lluvia que cae afuera o con el espectáculo de la luna brillante que caía con su luz hacia abajo en Waganupa o lejos en Deer Creek, el ciclo Yana de los cambios de estaciones estaba completado dando otra vuelta completa. A medida que las canastas de alimentos estaban vacías, una por una, el juego se mantuvo oculto y escaso, los sueños de los Yana se dirigieron a un tiempo, no muy lejano, cuando la tierra se cubrió con el nuevo trébol. Sintieron el impulso de ser levantados y despertaron en un mundo, por momentos muy lejos, en un gran océano que nunca habían visto, el salmón brillante fue nadando hacia la desembocadura del río Sacramento, su propio flujo del origen de los Yana.” (39)

Starn también cita un canto entonado por Ishi a los antropólogos que resumen el fatalismo Yahi (42):

Serpiente de cascabel muerde.

Oso Grizzly muerde

y van a matar a la gente.

Deja que sea de esta manera.

El hombre va a salir herido al caerse de la roca.

El hombre se va a caer al recoger piñones.

Él va a nadar en el agua, a la deriva, mueren.

Ellos caen por un precipicio.

Van a ser golpeados por puntas de flecha.

Ellos se perderán.

Tendrán que quitar astillas de madera de su ojo.

Van a ser envenenados por los hombres malos,

Van a ser ciegos.

Los yahi en Guerra

Como era de esperar, la invasión de los europeos podría haber incluso cambiado a algunas tribus pacíficas, a hostiles y salvajes. Como Sherburne F. Cook, declaró en su libro, “The Conflict Between the California Indian and White Civilization”:

“El efecto general de estos eventos provoca un cambio en todo el horizonte social de los indígenas, en particular la de la Yokuts, Miwok, y Wappo. Las fuerzas disruptivas, previamente discutidas con referencia a su influencia en la disminución de la población, tuvieron también el efecto de generar un tipo totalmente nuevo de civilización. Para ponerlo en esencia: un grupo sedentario, tranquilo y muy localizado, se convirtió en un grupo belicoso y semi-nómada. Obviamente, este proceso no fue completado en 1848, ni afectaba a todas las partes componentes de las masas de nativos por igual. Pero sus inicios habían llegado a ser muy aparentes”. (228)

Sin embargo, no todos los indios reaccionaron enérgicamente a la invasión del Anglo blanco. Los Maidu, vecinos del valle de los Yahi hacia el sur, parecía que no habían puesto mucha resistencia al ataque de los blancos próximos a sus tierras, como el escritor maidu, Marie Potts, indicó:

“A medida que llegaron más hombres blancos, drenaron la tierra. Los ranchos se desarrollaron tan rápido que, después de haber tenido un país de montañas y prados para nosotros mismos, nos convertimos en obreros o vagabundos sin hogar. Al ser gente pacífica e inteligente, nos adaptamos como mejor pudimos. Sesenta años más tarde, cuando nos dimos cuenta de nuestra situación y presentamos nuestro caso a la United States Land Commission, nuestro reclamo se resolvió por setenta y cinco centavos por acre.

No hubo levantamientos en la zona maidu. Los colonos blancos que llegaron a nuestra zona estaban contentos de tener mano de obra indígena, y los registros muestran algunas veces un trato justo”. (Potts, 10)

Como se indicó anteriormente, los Yahi eran hostiles, incluso hacia las tribus indias cercanas a ellos, y de manera brutal. Ms. Potts se refiere a las relaciones de los Yahi con los maidu:

“Los Mill Creeks  (Yahi) eran lo que para nosotros “significa” gente. Habían matado a mucha de nuestra gente, incluso a los pequeños bebés. Ellos vigilaron, y cuando nuestros hombres estaban ausentes en la caza o de trabajo, atacaron a las mujeres, a los niños y a los ancianos. Cuando el hombre regresó de la caza encontró a su esposa muerta y a su bebé tumbado en el suelo, comidos por las hormigas.

Después los Mill Creeks había matado a numerosos  blancos, se enteraron de que los blancos estaban reuniendo voluntarios para hacer una incursión y castigarlos. Por lo tanto, establecieron un sistema de alarma para advertirse a sí mismos, viviendo al filo de los cañones, en una zona improductiva”. (Ibid, 41)

Cuando los colonos blancos llegaron a encontrar oro en California en la década de 1840 y principios de 1850, trajeron con ellos el modus operandi de “el único indio bueno, es el indio muerto”. No había amor entre ellos y los Yahi, entonces los Yahi fueron persuadidos para perfeccionar sus formas austeras e intransigentes en una guerra de guerrillas de terror contra los blancos. Stephen Powers, lo escribió en 1884, describe al yahi en el siguiente pasaje:

“Si los Nozi son un pueblo peculiar, éstos [los Yahi] son extraordinarios; si el Nozi parece extranjero de California, estos son doblemente extranjeros. Parece probable que este presenciando ahora, un espectáculo sin paralelo en la historia humana – el de una raza bárbara en resistencia a la civilización con armas en sus manos, hasta el último hombre y la última mujer, y el último pappoose… [Ellos] infligieron crueldad y torturas terribles a sus cautivos, como las razas Algonkin. Sea cual sea, las abominaciones de las razas indígenas,  pueden haber perpetrado la muerte, la tortura en vida era esencialmente extraña en California.” (Heizer y Kroeber, 74)

El californiano antropólogo Alfred Kroeber, especula acerca de las tendencias bélicas de los Yahi:

“Su reputación bélica puede ser debida en parte, a la resistencia ofrecida contra los blancos por una o dos de sus bandas. Pero si la causa de esto era en realidad una energía superior y el coraje o una exasperación inusual ayudada por el entorno, todavía poco poblado, y el hábitat fácilmente defendible es más dudoso. Eran temidos por sus vecinos, como el maidu, ellos prefirieron estar hambrientos en la montaña en lugar de enfrentarse. El habitante de la colina tiene menos que perder luchando que el habitante rico. También está menos expuesto, y en caso de necesidad tiene mejor y más numerosos refugios disponibles. A lo largo de California, los pueblos llanos se inclinaron más a la paz, aunque el más fuerte en número: La diferencia es la situación que se refleja en la cultura, no en cualidad innata” (ibid, 161)

Jeremías Curtin, un lingüista que estudió las tribus indias de California a finales del siglo XIX, describe la naturaleza “renegada” de la tribu de Ishi:

“Ciertos indios vivían, o más bien, estaban al acecho, los Mill Creek merodeaban  en lugares salvajes al este de la Tehama y al norte de Chico. Estos indios Mill Creek eran fugitivos; estaban fuera de la ley de otras tribus, entre otros, de la Yanas. Para herir a estos últimos, fueron a un poblado Yana aproximadamente a mediados de agosto de 1864, y mataron a dos mujeres blancas, la señora Allen y la señora Jones. Cuatro niños también fueron dados por muertos, pero después se recuperaron. Después de los asesinatos de los Mill Creek, ellos volvieron a casa inadvertidamente, y con ellos, llevando varios artículos saqueados.” (Ibid, 72)

Un cronista detalló otra atrocidad yahi en el siguiente pasaje:

“La matanza de los niños Hickok fue en junio de 1862. Hijos del pueblo Hickok, dos niñas y un niño fueron a recoger moras en Rock Creek, cerca de tres cuartas partes de una milla de su casa, cuando fueron rodeados por varios indios. Primero dispararon a la niña mayor, ella tenía diecisiete años, le dispararon y la dejaron completamente desnuda. A continuación, dispararon a la joven, pero ella corrió a Rock Creek y cayó de cara en el agua. No se llevaron su ropa pues ésta aún tenía su vestido. En ese momento, Tom Allen entró en escena. Él transportaba madera de construcción para un hombre con el nombre de Keefer. De inmediato atacaron a Allen. Fue encontrado con el cuero cabelludo arrancado y con la garganta cortada. Diecisiete flechas habían disparado sobre él, y siete lo habían atravesado”. (Ibid, 60)

Mrs. A. Thankful Carson, estuvo cautiva por los Mill Creeks o indios Yahi, también describe otros ejemplos de la brutalidad Yahi:

“Un niño de unos doce años de edad murió de la manera más bárbara: le cortaron los dedos, le cortaron la lengua, y se suponía que debían de haberlo enterrado con vida, pero cuando se le vio ya estaba muerto. En otra ocasión, un hombre con el nombre de Hayes estaba cuidando de sus ovejas. En algún momento durante el día, se fue a su cabaña y se encontró rodeado de quince indios. Ellos lo vieron llegar: él se dio la vuelta y corrió, los indios comenzaron a disparar flechas sobre él, pasó de un árbol a otro. Por último le dispararon con un arma de fuego que le travesó del brazo. Se las arregló para escapar de la captura por un estrecho agujero”. (Ibid, 26)

Otro cronista local, H. H. Sauber, describe el razonamiento detrás de la caza de los Yahi al exterminio:

“Una vez asesinaron a tres niños en edad escolar a menos de diez millas de Oroville, y más de cuarenta millas de Mill Creek. Poco después, mataron a un carretero y dos vaqueros durante la tarde, y fueron vistos a distancia en las carretas cargadas de carne de res robada a través de las colinas, antes de que nadie supusiera que habían estado detrás del acto. Otras víctimas, demasiado numerosas para mencionarlas, habían caído en sus implacables manos. En resumen, ellos nunca robaron sin asesinar, aunque el delito podría ayudarles tempranamente, el hecho, sólo podría exacerbar más a los blancos a estar en contra de ellos”. (Ibid, 20)

Alfred Kroeber hizo eco sobre ese sentimiento en  1911 con un ensayo sobre los Yahi, donde afirmó:

“El Yana del sur, o los Mill Creeks, se reunieron con un destino mucho más romántico que sus parientes. Cuando el americano vino a la escena, tomaron posesión de sus tierras para la agricultura o la ganadería, y a punto del rifle les propusieron que se retiraran y que no interfirieran, como ocurrió antes de que hubieran transcurrido diez años después de la primera fiebre del oro, los Mill Creeks, como muchos de sus hermanos, resistieron. No se retiraron, sin embargo, después del primer desastroso conflicto aprendieron la abrumadora superioridad de las armas de fuego del hombre blanco y su organización, mansamente desistieron y aceptaron lo inevitable. En cambio, sólo endurecieron su espíritu inmortal en la tenacidad y el amor a la independencia, y comenzaron una serie de represalias enérgicas. Durante casi diez años mantuvieron una guerra incesante, destructiva principalmente contra sí mismos, pero sin embargo sin precedentes en su terquedad con los colonos de los condados de Tehama y Butte. Apenas recuperado de un solo golpe, los sobrevivientes atacaban en otra dirección, y en tales casos no escatimaban ni la edad ni el sexo. Las atrocidades cometidas contra las mujeres blancas y contra los niños despertaron el resentimiento de los colonos en mayor grado, y cada uno de los excesos de los Indios fue más que correspondido, pero aunque la banda disminuyó mantuvieron una la lucha desigual.” (Ibid, 82)

Theodora Kroeber intenta templar estas cuentas con sus propias reflexiones sobre la brutalidad y “criminalidad” de los Yahi:

“Los indios tomaban su parte, los caballos, mulas, bueyes, vacas, ovejas, cuándo y dónde se pudiera, sin perder parte de que estos animales eran alimento y ropa para ellos. Hicieron mantas y capas de esas pieles, curtieron los cueros, e hicieron ‘charqui’ o ‘ jerky’ de la carne que no se comía fresca. En otras palabras, trataron a los animales introducidos por los europeos como lo hicieron con los  ciervos, osos, alces, o conejos. Ellos no parecen haberse dado cuenta de que esos animales fueron domesticados, el perro es el único animal que ellos sabían que estaba domesticado. Robaron y mataron para vivir, no para acumular rebaños o riqueza, los indios realmente no entienden que lo que se llevaron fue la propiedad privada de una persona. Muchos años más tarde, cuando Ishi había pasado a la edad media, se sonrojó de vergüenza dolorosa cada vez que recordaba que para los estándares morales de los blancos, él y sus hermanos Yahi habían sido culpables de robo.” (61)

Theodora Kroeber en su trabajo no parece abordar profundamente el estilo brutal de los Yahi en la guerra, haciendo hincapié en que lo que sucedió era solo dar la cara a la invasión masiva del blanco sobre sus tierras.


A pesar de tener “la ventaja de campo” y un enfoque excepcionalmente enérgico para atacar a sus enemigos, los Yahi fueron cazados gradualmente y destruidos hasta que quedaron sólo unos cuantos. En 1867 o 1868, en la masacre de la cueva Kingsley se asesinaron a 33 Yahi hombres, mujeres y niños, siendo este  el último gran golpe de los blancos a la última Yana salvaje.

Como Theodora Kroeber afirma:

“Ishi era un niño de tres o cuatro años de edad en el momento de la matanza de Tres Lomas, edad suficiente para recordar las experiencias cargadas de terror. Él tenía ocho o nueve años cuando la matanza de la cueva Kingsley, posiblemente, fue parte de la limpieza de la cueva y de la disposición ritual de los cuerpos de las víctimas. Entró en la clandestinidad, en la que crecería sin tener más de diez años de edad”. (Ibid, 91)

Con la derrota militar abierta de los Yahi, los salvajes comenzaron un tiempo de clandestinidad, que A.L. Kroeber clasificaría como; “la nación libre más pequeña del mundo, que por una fortaleza sin precedentes y la terquedad del carácter, lograron resistirse a la marea de la civilización, veinticinco años más incluso que la famosa banda de Geronimo el Apache, y durante casi treinta y cinco años después de que los Sioux y sus aliados derrotaran a Custer”. (Heizer y Kroeber, 87)

Los restantes Yahi ocultos y perseguidos, se reunieron, y robaron todo lo que pudieron en circunstancias difíciles. Encendían sus fogatas de manera que no se pudieran ver desde distancias lejanas, tenían sus asentamientos no lejos de los lugares que los blancos normalmente viajaban y frecuentaban. Pronto su presencia se convirtió en un rumor y luego en una mera leyenda. Es decir, solo hasta unos años antes de que Ishi se adentrara en la civilización, su campamento fue encontrado cerca de Deer Creek en 1908. Ishi y algunos indios restantes escaparon, pero en el transcurso de tres años, Ishi estaba solo, tomando la decisión de caminar hacia el enemigo, donde estaba seguro de que indudablemente lo matarían, al igual que hicieron con el resto de su pueblo.

En 1911, sin embargo, a través de la benevolencia problemática de los vencedores, Ishi pasó de ser un enemigo declarado a una celebridad menor, mudándose así a San Francisco y teniendo un flujo constante de visitantes que iban al museo donde vivió. Las personas estaban fascinadas por este hombre que era la última persona real de la Edad de Piedra en América del Norte, alguien que podía fabricar y tallar sus propias herramientas o armas de piedras y palos. Ishi hizo la “paz” con la civilización, e incluso hizo amigos. Desarrolló sus propias preferencias de alimentos y otros bienes, y mantuvo meticulosamente su propiedad como lo había hecho como cuando vivió cuarenta años en la clandestinidad. Sin embargo, en menos de cinco años de haber llegado a la civilización, Ishi, el último Yahi sucumbió a quizás una de las enfermedades más civilizadas de todas: la tuberculosis.

Sin embargo, hubo algunos detalles bastante interesantes que son fuente indicativa, de la actitud de Ishi frente a la vida en la civilización. Ishi se negó a vivir en una reserva, y eligió vivir entre los blancos, en la ciudad, lejos de los indios corruptos que hace tiempo se habían entregado a los vicios de la civilización.

Como T. T. Waterman declaró en una referencia indirecta a Ishi en un artículo de una revista, él escribió:

“Siempre se ha creído los relatos de varias tribus formadas por estos renegados Mill Creek. A partir de lo que hemos aprendido recientemente, parece poco probable que hubiera más de una tribu en cuestión. En primer lugar, el único miembro de este grupo hostil que nunca ha sido cuestionado [es decir, Ishi], expresa el disgusto más animado para todas las demás tribus. Parece, y siempre ha parecido, más dispuesto a hacer amigos con los propios blancos, que con los grupos vecinos de indios. En segundo lugar, todas las otras tribus indias de la región profesan el horror más apasionado hacia los Yahi. Este temor se extiende incluso al país hoy en día. Incluso los Yahi y los Nozi, aunque hablaban dialectos de una misma lengua (el llamado Yana), expresaban la más implacable hostilidad entre sí. En otras palabras, los indios que acechaba alrededor de las colinas de Mill Creek durante varias décadas después de la liquidación del valle, eran probablemente el remanente de un grupo relativamente puro, ya que había pocas posibilidades de mezcla.” (Heizer y Kroeber, 125)

[Cabe señalar aquí que Orin Starn rechaza la idea de la pureza étnica de los Yahi en el período histórico, pero no da ninguna razón real detrás de él (106). Este tema será tratado más adelante.]

En su cautiverio voluntario en la civilización, Ishi se destacó por su sobriedad y ecuanimidad hacia los que le rodeaban, dedicado a las tareas que se le asignaron en el museo en el que vivía, y también para mostrar la fabricación de artefactos que utilizaba para la supervivencia. Theodora Kroeber describe la actitud general de Ishi hacia su entorno civilizado:

“Ishi no fue dado al voluntariado, criticaba las formas del hombre blanco. Pero era observador y analítico, y, cuando se presionaba, podía emitir un juicio o al menos algo así. Estaba de acuerdo con las “comodidades” y la variedad del mundo del hombre blanco. Ishi y ni tampoco ninguna persona que ha vivido una vida de penurias y privaciones subestiman una mejora de los niveles de prioridad, o el alcance de algunas comodidades e incluso algunos lujos. A su juicio, el hombre blanco es afortunado, inventivo, y muy, muy inteligente; pero infantil y carente de una reserva deseable, y de una verdadera comprensión de la naturaleza y su rostro místico; de su terrible y benigno poder.”

Se le preguntó cómo, hoy en día caracterizaría a Ishi, [Alfred] Kroeber dice:

“Era el hombre más paciente que he conocido. Me refiero a que ha dominado la filosofía de la paciencia, sin dejar rastro alguno de autocompasión o de amargura para adormecer la pureza de su alegría. Sus amigos, todos dan testimonio de la alegría como un rasgo básico en el temperamento de Ishi. Una alegría que pasó, dado la oportunidad, a una suave hilaridad. El suyo era el camino de la alegría, el Camino Medio, que debe perseguir en silencio, trabajando un poco, jugando y rodeado de amigos.” (239)

Desde el punto de vista eco-extremista o anti-civilización, estos últimos años de Ishi parecen problemáticos, incluso en contra de la narrativa deseada. Incluso Theodora Kroeber utiliza la magnanimidad aparente de Ishi como fue, “aceptar gentilmente la derrota” y, “los caminos del hombre blanco”, “hasta ser un apoyo de las ideas del humanismo y del progreso” (140). Sin embargo, esta es una simple cuestión de interpretación. Uno no puede juzgar a una persona que vivió cuarenta años en la clandestinidad, y vio a todos sus seres queridos morir violentamente, por la edad, o por enfermedad, y emitir un juicio sobre todo cuando él estaba al borde de la inanición y de la muerte. A pesar de todo, Ishi se aferró a la dignidad y sobriedad que es, irónicamente, la esencia del salvajismo como Ishi lo veía. Por encima de todo, sin embargo, Ishi dio testimonio de ese salvajismo, se comunicaba, y rechazaba a aquellos que le habían dado la espalda, abrazado los peores vicios de sus conquistadores. Como los editores de la Revista Regresión declararon en su respuesta en relación con los chichimecas que se habían “rendido” a los blancos en el siglo XVI. En el artículo, de la revista “Ritual Magazine”:

“San Luis de la Paz en el estado de Guanajuato es la última locación chichimeca registrada, específicamente en la zona de Misión de Chichimecas, en donde se pueden encontrar a los últimos descendientes: los chichimecas-jonaces, y quienes guardan la historia contada de generación en generación sobre el conflicto que puso en jaque al virreinato en aquellos años.

Un integrante de RS, ha conseguido entablar conversaciones con alguna gente de este poblado, de los cuales se evitarán sus nombres para evitar posibles nexos con el grupo extremista.

En las conversaciones los nativos engrandecen la fiereza de los chichimecas-guachichiles, enaltecen orgullosamente su pasado en guerra, ellos han mencionado que a raíz del exterminio de los últimos salvajes, cazadores-recolectores y nómadas, los demás pueblos chichimecas que se habían salvado de la muerte y del presidio decidieron ceder terreno y hacer ver a los españoles que seguían su religión, que compartían sus nuevos mandatos y que se adaptarían a la vida sedentaria, todo esto con el fin de mantener viva su lengua, sus tradiciones y sus creencias. Inteligentemente los ancianos de aquellas tribus junto con los curanderos (madai coho), que habían bajado de los montes para vivir en paz después de años de guerra, decidieron adaptarse, con tal de que sus historias y sus costumbres no fueran también exterminadas, para que fueran dejadas como herencia a las generaciones venideras.”

Si no fuera porque Ishi se adentró en la civilización en lugar de elegir morir en el desierto, no conoceríamos su historia, o la historia de la última banda libre de indios salvajes en América del Norte. Por lo tanto, incluso en la derrota, la “rendición” de Ishi es realmente una victoria para la Naturaleza Salvaje, una victoria que puede inspirar a aquellos que vienen detrás de él para participar en luchas similares de acuerdo a nuestra propia individualidad y habilidades.

Cabe señalar por medio de una posdata, que muchos historiadores “revisionistas” ven la historia de Ishi de una manera mucho más complicada que la historia inicial contada por los antropólogos que lo encontraron. Algunos estudiosos piensan que debido a su apariencia y la forma en que pulía sus herramientas de piedra, Ishi pudo haber sido racialmente maidu o mitad de sangre maidu-yahi. Esto no sería sorprendente pues los Yahi a menudo allanaban tribus vecinas para llevarse mujeres (Kroeber y Kroeber, 192). Los lingüistas han descubierto que los Yahi tenían muchas palabras adoptadas del español, postulando que algunos en la banda de Ishi habían dejado las colinas en un pasado no muy lejano y trabajaron para los ganaderos españoles en el valle, sólo para volver a las colinas una vez que llegaron los anglosajones hostiles. Aunque los estudiosos piensan que están descubriendo los matices de la historia Yahi, en realidad muchas de sus ideas estaban en los informes originales, sin destacar.

Además, el propio Starn, por lo demás bastante revisionista, admite la posibilidad de que Ishi y su banda se mantuvo escondida en las colinas debido a un conservadurismo notable en su forma de vida y, visión del mundo:

“Ese Ishi estaba aquí tan detallado y entusiasta [en volver a contar cuentos Yana], Luthin y Hinton insisten, evidenciado “su claro respeto y amor” para las formas tradicionales Yahi, sin embargo la vida fue difícil para los últimos supervivientes en los confines de las inaccesibles colinas. Además de su temor a ser ahorcados o fusilados, la decisión tomada por Ishi y su pequeña banda de no rendirse también pueden haber medido apego a su propia forma de vida: un humeante plato de estofado de bellota en una mañana fría, las preciosas noches estrelladas, y el ritmo tranquilizador de las estaciones.” (116)

Lecciones de la Guerra Yahi

He serpenteado desde el principio de este ensayo, pero lo he hecho a propósito. La intención ha sido dejar que Ishi y los Yahi, la última tribu salvaje de América del Norte, hablaran por sí mismos, en lugar de participar en polémicas simples donde las consignas descuidadas desvían la atención real y profunda  del tema. Lo que está claro es que los Yahi no hicieron la guerra como cristianos o humanistas liberales. Ellos asesinaron a hombres, mujeres y niños. Robaron, atacaron en secreto, y huyeron hacia las sombras después de sus ataques. No eran muy queridos incluso por sus compañeros indios, aquellos que deberían haber sido tan hostiles a la civilización como lo eran antes. Incluso la perspectiva de una derrota segura no les impidió una escalada en sus ataques hasta que quedaron unos cuantos de ellos. Una vez alcanzado ese punto, literalmente resistieron hasta el último hombre. En eso, el eco-extremismo comparte o al menos aspira a muchas de estas mismas cualidades.

Los Yahi fueron un ejemplo perfecto de lo que el eco-extremista buscan, como se señala en la editorial de la Revista Regresión numero 4:

“Austeridad: Las necesidades artificiales son un problema para los miembros de esta decadente sociedad, aunque algunos no las vislumbren y se sientan felices cubriéndolas con su vida de esclavos que llevan. La mayoría de la gente está siempre intentando pertenecer a ciertos círculos sociales acomodados, sueñan con lujos, con comodidades, etc., y para nosotros eso es una aberración. La sencillez, arreglártelas con lo que tengas a la mano, y apartarse de los vicios civilizados rehusando de lo innecesario son características muy notorias dentro del individualista del tipo eco-extremista.”

Los Yahi, al igual que muchas de las tribus chichimecas que estaban en lo que hoy es México, vivieron en una “inhóspita” región montañosa a diferencia de sus vecinos más acomodados y numerosos en las tierras bajas; ese fue el caso, incluso antes de la llegada de los europeos. Estos vecinos, en particular los Maidu, no se defendieron contra la civilización, ya que su vida relativamente acomodada hizo que resultase más favorable aceptar la forma de vida civilizada. A diferencia de los reinos mesoamericanos, los Maidu no conocían la agricultura, pero estaban, no obstante ya  “domesticados” a cierto nivel.

Fue la cultura dura y espartana de los Yahi que fortaleció su oposición a los europeos, aun cuando éste mostró un poder superior, incluso cuando estaba claro que se trataba de una guerra de exterminio que probablemente perderían. Redoblaron sus esfuerzos y lucharon su propia guerra de exterminio a la medida de sus posibilidades, sin diferenciar ni a las mujeres ni a los niños. A través de la astucia, el engaño, y teniendo un conocimiento superior del paisaje,  emprendieron una campaña de terror contra los blancos, una campaña que confundió a todos los que han estudiado las tribus indígenas de la región. Incluso otros indios les temían (también otras personas que dicen oponerse a la civilización excomulgando a los eco-extremistas), ya que no dividían el mundo en dicotomías ordenadas de indios contra blancos. Para ellos, los que no estaban de su lado eran sus enemigos y fueron tratados como tales.

La guerra de los Yahi  fue indiscriminada y “suicida”, al igual que la lucha eco-extremista pretende serlo. “Indiscriminada” en el sentido de que no se rige por consideraciones humanistas o cristianas. No tenían consideraciones por quien pudo haber sido “inocente” o “culpable”: se atacó a todos los no-Yahi, a todos los que se habían entregado a las formas genocidas del hombre blanco. Los Yahi no pretendían hacerse amigos de otras tribus, incluso cuando Ishi llegó a la civilización, se negaba a asociarse con los indios de su región quienes se rindieron tan fácilmente a la civilización blanca. Para preservar su dignidad, prefirió quedarse con el vencedor en lugar de con los vencidos. La guerra Yahi era “suicida”, en cuanto no tuvo consideración con su futuro: su objetivo era vivir libre en el aquí y ahora, y atacar a aquellos que los estaban atacando, sin sopesar el costo. Esto se debe a su forma de vida que se forjó en los márgenes de los terrenos hostiles, y gran parte de su dignidad se centró en el ataque a los que ellos consideraban flexibles y no auténticos. No había futuro para los Yahi en la civilización porque no había lugar para el compromiso con la civilización.

Aquí voy a especular (puramente basado en mi opinión), en cuanto a por qué alguien podría adoptar puntos de vista eco-extremista en nuestro contexto. Por supuesto, hay mucho enojo, tal vez incluso rabia involucrada. Me imagino que allí sería necesario llevar estas acciones. Sin embargo, ¿qué hace el amor eco-extremista? Los seres humanos modernos están tan alejados de la naturaleza salvaje, tan insensibles, adoptando una forma de vida en la que dependen de la civilización para todas sus necesidades,  se lamentan de que alguien resulte herido por la explosión de un sobre, sin embargo, restan importancia, o incluso apoyan, la destrucción de un bosque, un lago o un río para beneficio de la humanidad civilizada. Son tan insensibles de su propia naturaleza, que piensan que la naturaleza misma es un producto de su propio ingenio, que los árboles solo caen en el bosque para que puedan oírlos, y que la condición sine qua non de la vida en la Tierra es la continua existencia de ocho mil millones de hambrientos y personas codiciosas. Si alguien está cegado por el odio, es el humanista, los izquierdistas y su apología de la “ley y el orden”, quien hace de su propia existencia una condición no negociable para la continuidad de la vida en la Tierra. Si se les da la posibilidad de elegir entre la destrucción del planeta y de su propia abstracción amada llamada: “humanidad”, preferirían destruir el mundo antes que ver a la humanidad fallar.

Lo que es aún más triste es que la mayoría de los seres humanos civilizados ni siquiera están agradecidos por los nobles sentimientos de los anarquistas e izquierdistas. Para ellos sólo son punkys que lanza una bomba y que deberían relajarse, ir al partido de fútbol, y dejar de molestar a los demás con su política o  solidaridad. La izquierda/anarquista tiene el Síndrome de Estocolmo con las masas que nunca los van a escuchar, y mucho menos ganarse su simpatía. Ellos quieren ser vistos con buenos ojos por la sociedad, a pesar de que la sociedad nunca les va a prestar ninguna atención, y mucho menos a ellos. Se niegan a ver la sociedad como enemiga, y es por eso que van a pararse junto con ella, sin entender por qué el sueño de la Ilustración falló, por eso todos los hombres nunca serán hermanos, por eso la única cosa en la que los seres humanos civilizados son iguales es, en su complicidad en la destrucción de la naturaleza salvaje. Su objetivo es ser los mejores alumnos de la civilización, pero serán siempre los malhechores, los forasteros, los anarquistas sucios que necesitan conseguir un trabajo.

El Eco-extremismo crecerá porque la gente sabe que este es el fin del juego. De hecho, desde los musulmanes a los cristianos a todo tipo de otras ideologías, el apocalipsis está en el aire, y nada puede detenerlo. Esto se debe a que la civilización es muerte, y siempre lo ha sido. Sabe que el hombre no puede ser dominado, que la única manera de hacerlo es someterlo para convertirlo en una máquina, para mecanizar sus deseos y necesidades, para eliminar desde lo más profundo de él su caos, que es naturaleza salvaje. En este sentido, el espíritu de Ishi y los  Yahi permanecerá, siempre estará reapareciendo  cuando menos te lo esperas, como una tendencia y no como una doctrina, como un grito que combate hoy sin temor por el mañana. El Eco-extremismo no tendrá fin, porque es el ataque salvaje, el “desastre natural”, el deseo de dejar que el incendio arda, bailando alrededor de él. El anarquista retrocede y el izquierdista se espanta, porque saben que no pueden derrotarlo. Continuará, y consumirá todo. Se quemaran las utopías y los sueños del futuro civilizado, quedando sólo la naturaleza en su lugar. Para el eco-extremista, esto es un momento de regocijo y no de terror.


Nanih Waiya, Spring 2016



“The Physical and Demographic Reaction of the NonmissionIndians in Colonial and Provincial California” in Cook, Sherburne F. The Conflict Between the California Indian and White Civilization. Berkeley: University of California Press, 1976.

Heizer, Robert and Kroeber, Theodora (Editors). Ishithe Last Yahi: A Documentary History. Berkeley: University of California Press, 1979.

Kroeber, Karl and Kroeber, Clifton (Editors). Ishiin Three Centuries. Lincoln: University of Nebraska Press, 2003.

Kroeber, Theodora. Ishiin Two Worlds. Berkeley: University of California Press, 1976.

Potts, Marie. The Northern Maidu. Happy Camp, CA: NaturegraphPublishers Inc. 1977.

Starn, Orin. Ishi’sBrain: In Search of America’s Last “Wild” Indian. New York: W.W. Norton & Company, 2004.

Editorial Revista Regresión N° 5

Traducción al inglés de la quinta editorial de la nueva Revista Regresión.

Traducción a cargo de Chahta-Ima.


What is life? It is the flash of the firefly in the night. It is the breath of the buffalo in winter. It is the shadow that runs on the grass and is lost on the last day.

Crowfoot, before dying, April 1890

Wild Nature calls, that special call is heard only by a few. It calls to defend a place, to resist artificiality, modernity, progress, and the anthropocentric. The call is desperate and agonizing. It creaks slowly.

For the hyper-civilized, it is inaudible and insignificant. But for us, the eco-extremists in particular, it is of vital importance that we heed that call.

I am an eco-extremist, and I recognize the value that this has today in this modern era, in this idiotic society drunk on technology. You’re branded a lunatic here when you put the Natural above the artificial, when you choose to start conversations in person rather than send a message on Facebook, when you choose to take natural medicines rather than drug your body with pharmaceuticals, when you praise the life of hunter-gatherer nomads over the detestable practices of transhumanists, etc.

In industrial society, if you oppose humanist and progressivist morals, you are labeled a reactionary or a bigot. The masses point you out with their disgusting fingers shouting in unison: Terrorist!

I am an eco-extremist, and I recognize the value that this has in the here and now. And I am prepared to be pigeonholed in the worst way possible, all to admit that I am an individualist at war with the technological system and its civilization.

I am an eco-extremist and I am at war. I have made shrapnel bombs that I have sent to researchers who work to alter Wild Nature. The positive and negative wires have found each other, the electricity from the battery heated the bulb inside the galvanized nipple filled with dynamite, it made a spark, it exploded, I wounded them, the shrapnel penetrated their bodies, and the smoke from the exploded dynamite reached their lungs, burning them at the same time. Their spilled blood has served to remind them that they are not gods, even though they like to pretend that they are. I don’t regret that I wounded and scared them or any of the consequences. What happened was just one response from Wild Nature speaking through me.

I have been in hiding in various cities preparing attacks, conspiring with accomplices, and broadening my range of experience with criminal endeavors.

I’ve lit cars on fire indiscriminately, luxury and cheap ones, big ones and small ones, since all of those disgusting machines create the layer of smog that forms over my head. I’ve watched them burn in thick forests. I am familiar with the reactions of their owners, but I don’t care. Nature has given me the ability to get away with it.

I’ve fired guns at big infrastructure projects and against those who work there, covered in the darkness of night with my band of fierce warriors. The force of the weapon in my hand resonated like thunder, the casings leaping from me like frogs; my feet firmly planted in the Earth like a tree trunk as I see my enemies cower and hide, as if fire were falling from the sky, as if they were in the eye of a fierce hurricane. We came out victorious again, Nature protected us.

I have bombed government institutions, public and private universities, companies, etc. An activated homemade bomb weighs in my backpack, blasting powder encased in its receptacle and firmly sealed, butane gas to create the blast, gasoline to make sure things catch fire, napalm to make it last longer, etc. Night and day, I stalk my target. With great calm I place it discretely, and I withdraw. I hear my light steps on the disgusting and suffocating concrete, listening to my breath and my heart beating like a drum in a war dance. Minutes afterward, I hear the explosion. It worked, the damage is done. If a passerby was hurt, it doesn’t matter to me. My target was hit. If some curious bystander was taken out as well I don’t care. What’s done is done.

I reject the scholarship imposed by educational institutions that are complicit with the system. I prefer to study things that interest me and not the things they want to teach me. Many of those things that they aim to teach are useless for the life that I am living now anyway. The classroom is just another cage in the Great Cage known as Civilization. And that’s why I am unwilling to enter that jail on my own volition. The learning that I seek isn’t present in universities. It’s found in the mountains, forests, deserts, and jungle, next to the coyote, the deer, under the sun and the moon, with the roots and the rain, on the paths not taken, on the riverbanks and the lakes, with my associates or alone, accompanied by the spirits of my ancestors.

I reject all paid work that reduces you to a modern slave in the cities and the countryside. Even if acquiring money is necessary for life in the cities that smell of trash and perfume, I try to acquire it by other means, though always illegally.

My nine millimeter pistol comes with me when I need to get some money to acquire the means to carry out my projects. I’ve held up businesses, banks, etc. I am not an honest hard-working man, quite the opposite. I am a criminal and a terrorist, a hustler and an opportunist. I am not ashamed to say it because that’s what I am. I am the opposite of what this system is, fully conscious of what I do, aware that what I carry out it “evil” in the eyes of society. When I do it, though, I enjoy it, it give gives me pleasure, and I don’t have any pangs of conscience because I know what I’m doing. I know the consequences and even so I lie waiting in the shadows, without worries or regrets.

I envision myself, I stalk my target very well, I study the layout and escape routes. I prepare for the worst. Before embarking, I offer a serene but nervous prayer to the Ineffable, asking it to keep my steps and, that in spite of all odds, that I come out victorious. I speak to Nature, saying to her that she knows full well why I do what I do, that my intentions are real and sincere, that those who dared to hurt her now must pay. I end with a verse robbed from a fragment of apocalyptic scripture, uttered with pagan intention:

“And the nations were angry, and thy wrath is come, and the time to destroy them which destroy the earth.”

I take my pistol, I fill it with ammo, I put the safety on, and I leave toward my prey: a small banking establishment that I’ve scoped out. My accomplices know full well that I am ready to shoot any person who gets in the way and tries to thwart the robbery (police, a civilian trying to play the hero, etc.) I am well aware that they would do the same in trying to stop me.

They take up their planned positions. I go towards the bank with my gun in my pocket, my finger on the trigger and my thumb on the safety, ready for anything. I get into line at the bank acting like I am just any other client. My accomplice watches my back from a few yards back.

While the sheep make their ways to the tellers in an orderly fashion, I observe the Most Wanted poster of bank robbers which says, “If you see them, turn them in.” A mocking grin appears on my face. Time passes slowly and anxiety fills my whole body without being evident to anyone else. No one is suspicious. Finally I’m first in line and my turn comes up. The teller says amicably, “Next.” I take some steps and I’m in front of her. I smile at her cynically and I tell her, “I’d like to make a withdrawl.” I put my elbows on the counter, and in one of my hands is my gun pointed at her chest. With the other hand I motion to her to hand the money over. The teller is in shock and I slowly take turn the safety off the gun and without any more drama she hands over some stacks of bills. The operation is quiet and without any mishaps. I firmly look into the eyes of the teller, warning her not to do anything that she will come to regret.

Outside traffic is flowing normally. People walk in front of the bank or are entering or departing. A woman is at a bus stop with her children she just picked up from school. A man on the sidewalk is arguing on his cellphone. An old woman attends her mobile candy stand on the corner. Everything is business as usual. No one knows that a bank robbery is taking place.

My gang fully alert watches, their pistols and machine guns ready for a shoot-out with the police should they arrive. They see me come out of the bank and behind me is my accomplice watching my back discretely. We leave, and while we sneak through one of our escape routes, we see a truck full of police driving full speed toward the bank. They see us as they speed by but they drive on. We escape into the urban landscape.

This time around the robbery went off without a hitch, without casualties or shots fired. But on other occasions the job hasn’t been so clean. One time I was in a situation where the teller was left in a state of shock when I pointed the gun at him, and he refused to give me the money. At that point I fired without hesitation, and then the buzzing in my ears, the casing hitting the floor and bouncing, the plexiglass unable to contain the shot which lodged the bullet into the man’s chest. My thought at that point was, “Fucking teller, if you are prepared to protect the money of those faggot bankers with your life, then you should have no problem dying for them!” I knew at that this attempt was botched, but it could have been worse Quickly I headed toward the exit, but in a look askance I saw that the manager was on the phone trying to call the police, at which point I aimed and fired again, wounding that bastard as well. I fled the bank almost running, without money, having left two severely wounded men in my wake. That day the blood of the hyper-civilized was an offering to Wild Nature. The piercing alarm had sounded after the first shot. I ran to blend into the crowds. In the distance I heard sirens. They were looking for me. My mouth was dry, my arm was hot, my hand smelled like gunpowder. My gait was nervous, but I grinned since I was able to shoot those two idiots who risked their lives to defend their shitty jobs. I claim proudly the role of extremist individualist, without regrets always learning from my mistakes. There will be another chance to commit robbery soon, there’s no hurry.

All of the above isn’t boasting. These things really happened and to tell the truth, they’re only one important aspect of the attitude of an eco-extremist such as myself. You have to have the mentality of a warrior when you make a bomb, select your target, and detonate it; when you wound people, when you rob a place or when you kill someone. The other part of eco-extremism has to do with one’s personal or collective development in Nature, what you learn from her, the knowledge that you gain working in natural settings. All of these special situations nurture one’s paganism and a bond to the Natural and Ineffable.

I am an eco-extremist, and I realize the value that this has in the here and now. I love Wild Nature, I respect and cherish it. From her I have learned many things.

I remember the great hills that I loved to visit when I was a child. There were many types of trees, there were moles, rabbits, many insects, many types of birds, etc. My father took me to play there because it was the only natural place left in the town consumed by urban sprawl. We ran freely to reach the river which we observed for hours. The wind on our face, the smiles, the grass pricking our feet… The calm washed over our being, and we really savored it.

Years pass and the large construction corporations came and paved over that place to make a many-laned highway. Thus they flattened the Earth, they covered over the holes of the moles and rabbits who suffocated to death. Some tried to flee but died in the process. The bird’ nests were knocked down when the trees they were in were pulled out of the Earth by their roots. The beautiful river was turned into a large canal full of sewage in which flowed garbage and toxic waste. They buried the Earth under concrete, they made my beautiful and beloved place into a dump. One more project to protect the interests of accursed civilization, so that we can all be better connected. All for fucking human progress!

Coming to that place which I had loved so much from my youth, seeing it turned into a sad highway, broke my heart, and I wept from the pain of seeing such devastation. My hands trembled, I sweated, but then I got angry and decided to get revenge for what they had destroyed. Over the coming weeks, many of the machines were damaged by the fires that I lit. I tried to get them to stop harming that place, but I couldn’t stop anything. I was young, and I still maintained the hope that one day “the revolution” would triumph against this dirty system. But soon I realized that I was being an idealist. I then renounced the dream of revolution, and I decided to not have any hope, nor keep any faith in a future “collapse”. I would confront the decadent and pessimistic present in which I presently live, accepting that you can’t stop progress, at least not here.

This is one of the many reasons why I hate civilization, its progress and the technological system. It’s the reason why I want to see everything burn. It is one of the reasons why I am on the side of Nature; not simply because civilization does that to the environment but also because it seeks to modify it according to its will; not only because it exterminates species, but also domesticates them; not only because it wants complete control, but also because it wants to bury our instincts like the moles’ burrows. It wants me to forget that I come from Nature. It wants me to be another man drunk on new technological innovations just like everyone else. I will not let that happen.

An eco-extremist needs to maintain the warrior part of himself, but also he needs to keep equally the symbiotic bond with Nature, respecting and venerating it.

I have walked barefoot on unknown roads following the river to the place where it’s born, learning that many times the road is difficult but when you get you get to the end the payoff is enormous. I have heard the howl of coyotes that surrounded me in the mountains at night. At the same time I looked up from next to my fire and saw the starry sky, eagerly seeking this vision from Nature. I have lost myself in the mountains, and through serendipity found great boulders that looked like human faces. I had an intimate spiritual encounter with them. I have slept in caves that seemed like they would come down on me, with a white owl watching over my sleep and the aroma of wild plants bestowing great calm on me. I have eaten salvia and watercress shoots, mesquite and wild tomatoes. I have cured a wound with Sangre de Grado and aloe. I’ve made shelters from palms and pine branches. I have started a friction fire using a base of sotol and a gordolobo drill. I have eaten snake meat and tanned rodent hides. I have felt like I was being watched by something in the forests at night, but I had no fear. I have felt like I was part of something larger. I have tried to enter narrow caves where I could not even see my hand in from of my face. I was startled by the bats who looked like they were flying right at me. At the end of the cave, I found many vulture feathers, which I considered Nature’s gift to me for having dared to enter that cave. I have felt the rain coming down on my back on the hills, I have run and felt like I was flying with the birds. I have dipped my feet in springs, with fish swimming between my feet. I have seen in the distance a deer on a hill looking at me intently, but projecting safety and tranquility. I have looked at civilization from the mountains, preferring to go deeper into them rather than step once again on the concrete. I have felt relief from having finished building a shelter, and resting my tired feet in the evening calm. I have been surrounded by fireflies without doubting for a second that I too am an animal on this Earth. I have walked on the paths where my Teochichimeca ancestors trod. There I have found obsidian arrowheads, one that perhaps entered the body of an invader, wounding or possibly killing him. But without a doubt, it was shot by my ancestors, and by mere coincidence it has come down to me. This made me feel “chosen” to honor their memory and continue that warrior instinct. This is what I have done.

These and more are my personal experiences which have made me an eco-extremist. Every individualist who wants to claim that identity for himself will have his own experiences and reasons, but these are mine.

This editorial is more personal than anything. Intelligent readers will understand it, but those who don’t will not.

If YOU, the reader of Regresión Magazine, feel that call, no matter what you consider yourself, an eco-extremist or something else, follow it…

“The hills are more beautiful than stone buildings. To live in a city is to live an artificial existence. Many peoples don’t feel the Earth under their feet. They only see plants growing in pots, they never got out far enough to see, beyond the city lights, the enchantment of the starry sky. When people live so far from the creations of the Great Spirit, they forget so easily his laws.”

Tatanga Mani

For the affinity to criminal activities that satisfy individualist instincts!

Let us listen to the call of the Wild and remember where we came from!

Fire, bullets, and bombs for the technological system and against civilization!

We too are Wild Nature, each one of us, let us defend ourselves from the Artificial!

¡Axkan kema, tehuatl nehuatl! (Until your death or mine!)


April 2016

Ishi and the War Against Civilization

Presentamos el importante escrito de “Chahta-ima” sobre la relación de Ishi (el último nativo americano de la tribu de los Yahi), y la guerra indiscriminada en contra de la Civilización, lectura extensamente recomendada por el blog Maldición Eco-extremista.

The emergence of eco-extremism and the tactics that it uses have caused much controversy in radical circles internationally. The criticisms that the Individualists Tending Toward the Wild (ITS in Spanish) and other aligned groups have received range from accusations of ultraradicalism to insanity. One major aspect of this polemic centers around the idea of indiscriminate attack. Inflamed rhetoric on the part of eco-extremists may exacerbate hostility towards these tactics among the already skeptical. From how some talk, however, it would seem that ITS or other eco-extremists are engaged in the bombing of pre-schools and nursing homes, that is, random targets, rather than targets of specific importance to the techno-industrial system (laboratories, government ministries, etc.) It must be admitted right off the bat that many who engage in polemics against eco-extremism have an a priori negative bias against any argument no matter how well crafted, as they themselves admit that the maintenance of civilization and domestication is in their own self-interest. There is no point in arguing with them. On the other hand, eco-extremism still has much to say, so those who have ears to hear, let them hear.

The more sympathetic would ask why ITS and its allies feel that they must “double down” on the idea of indiscriminate attack. Why harm the people you are trying to help? In other words, civilization and the destruction that it unleashes upon the world are the fault of a small section of modern society, and we must focus on convincing the vast majority that is not at fault in order to have the balance of forces needed to overcome the evils that presently beset us. Aside from that, it’s just bad form. It’s understandable that “bad things” happen even in well-planned actions. The least that those who carry them out can do is say that they’re sorry. That’s just good manners. It’s better, as some Chilean anarchists did recently, to explode noise bombs at four in the morning when no one is around in order to express “solidarity” with whoever international anarchism has been asked to pray for… I mean, express solidarity with this week. But if you have to do something, the least that you can do is minimize harm and express regret if something goes amiss (but mostly you should do nothing…)

Of course eco-extremism rejects these objections as childish and hypocritical. Are these people expressing their moral superiority while playing with fire crackers in the middle of the night and then dedicating it to someone halfway around the world for no apparent reason? Do they want a cookie or a sticker for being such well-behaved children? Eco-extremism will readily admit that devout anarchism is more pious and holier than it is. It doesn’t want its help anyway. If left-leaning anarchists want to win the popularity contest in the insane asylum of civilization, by all means eco-extremism forfeits. Congratulations in advance.

There have been lectures to eco-extremists that this is not how a war against civilization is waged. Very well, let’s go ahead and take a closer look at an actual war against civilization. The editors of Revista Regresión have already written an extensive series of articles on the Mixton Rebellion and the Chichimeca War that swept much of Mexico in the 16th century, and we heartily recommend their work here. In this essay, we are going to augment their arguments by having recourse to a well-loved example of a “cuddly” and tragic Indian, Ishi, the last of the Yahi tribe in the state of California in the United States. In this exercise, we don’t pretend to know everything about those members of a Stone Age tribe that was hunted to extinction by the whites. Insofar as any historical analogy is flawed ipso facto, here we will at least try to take the lessons from how the Yahi fought, their attitudes toward civilization down to the last man, and how the shape of their culture problematizes anarchist and leftist values held over from the Enlightenment. This essay hopes to show that the Yahi’s war against civilization was also indiscriminate, devoid of Western values of solidarity and humanism, and was a duel to the death with domesticated European life. In other words, it is a model for how many eco-extremists see their own war carried out from their individuality. Ishi, far from being a model “noble savage”, was the last man standing in a war against the whites waged with the utmost amount of brutality and “criminality” that the now extinct Yahi could muster.

The Yahi

On August 29th, 1911, a naked and starving brown man of around fifty years of age was found outside of a slaughterhouse near Oroville, California. The man was soon taken into custody and locked in the town jail. At first, no one could communicate with him in any known language. Soon, anthropologists arrived from San Francisco and found that the man was Yahi, the southernmost band of the Yana tribe, known locally as “Digger Indians” or “Mill Creek / Deer Creek Indians”. It had long been suspected that a small group of “wild Indians” still lived up in the inhospitable hill country of northern California. The anthropologists made arrangements to take the last “wild Indian” with them to San Francisco to live with them in their museum and teach them about his culture. Having found an (imperfect) Yana translator, they could not get a name from the Indian other than “Ishi”, the Yana word for man. And that is the name he was known by from the time of his capture until his death four and a half years later.

The Yahi were the southernmost branch of the larger tribe called the Yana found in northern California north of the town of Chico and the Sacramento River. Before the Europeans came, there were perhaps no more than 3,000 Yana on their traditional lands bordered by the Maidu to the south, the Wintu to the west, and the Shastan tribe to the north. They spoke a Hokan language the roots of which they shared with tribes throughout North America. As a tribe, the Yana in particular were much smaller than their neighbors, but still had a reputation for savagery towards their neighbors. There is also speculation that the Yana may have lived in the more productive lowlands first before being driven into the less hospitable hill country by their much larger and wealthier neighbors to the south in particular. As Theodora Kroeber comments in her book, Ishi in Two Worlds:

“The Yana were fewer in numbers and poorer in material comforts than were their valley neighbors, whom they regarded as soft, lax, and indifferent fighters. Like hill tribes in other parts of the world the Yana, too, were proud, courageous, resourceful, and swift, and were feared by the Maidu and Wintu peoples who lived in the lowlands.” (25)

M. Steven Shackley, in his essay, “The Stone Tool Technology of Ishi and the Yana,” elaborates concerning the Yahi relationship with their immediate neighbors:

“Because of having to live in such a marginal environment, the Yahi were never on good terms with any surrounding groups for any length of time. Regional archeological evidence suggests that speakers of Hokan languages, probably what could be called proto-Yana, lived in a much larger territory that included the upper Sacramento River Valley as well as the southern Cascade foothills until the ‘Penutian intrusion’ at some point 1000 years ago. These groups speaking Penutian languages were the ancestors of the Maidu and Wintu / Nomlaki who lived in the river valley at the time of Spanish and Anglo contact. Considerable violence is suggested at this time in the archeological record and the proto-Yana evidently did not move into a smaller, more marginal habitat willingly. Violence at the hands of outsiders was not new with the coming of the Anglos after 1850; the Yahi had maintained long-term enmity relationships with the groups speaking Penutian languages who had forcibly removed them from bottom land and surrounded them for some time.” (Kroeber and Kroeber, 190)

In general, however, the Yana lived as did most tribes, clinging to the cycle of the seasons and with little societal stratification. The one major difference among the Yana is that they had sex-duality in language, that is, a different form of the Yana language was used by each sex. As Theodora Kroeber explains,

“Infants of both sexes were cared for by the mother with an older sister or grandmother helping. Their first speech was that of the woman’s dialect, always spoken by women, and by men and boys in the presence of girls and women. As a boy grew older and was independent of nursing care, he was taken by his father or older brother or uncle wherever they were going, for longer and longer times each day. By the age of nine or ten, well before puberty, he was spending most of his waking hours in male company and was already sleeping in the men’s house. Thus, he learned his second language, the men’s dialect.” (29-30)

Kroeber explains that female speech was often a “clipped” speech, with male words having more syllables. Though women only used one dialect of the language, they knew the male variant as well. Theodora Kroeber speculates that far from being a linguistic curiosity, the strict division of speech may have made Yana culture far more intransigent to interference from the outside world. She writes, “There remains a psychological aspect of this language peculiarity which is not subject to proof, but which should not be dismissed. The surviving Yahi seem never to have lost their morale in their long and hopeless struggle to survive. Could the language have played a role in this continuing tension of moral strength? It had equipped its speakers with the habit of politeness, formality, and exact usage freighted with strong feeling for the importance of speaking and behaving in such and such a way and no other, a way which did not permit slovenliness either of speech or of behavior.” (ibid, 31)

Theodora Kroeber examines this aspect of Yana life later in her book when describing Ishi’s relationship with his first half-breed Yana interpreter, Sam Batwi:

“Ishi was a conservative whose forebearers had been men and women of rectitude; whose father and grandfather and uncles had carried with dignity and restraint the responsibilities of being principal men of their villages. Ishi’s own manners were good; Batwi’s smacked of the crudity of the frontier town, which was what he knew best and which, by the custom of the time, he knew from its least enlightened citizens… It may well be that upon first meeting, Ishi and Batwi recognized that they were from different strata of Yana society, Batwi’s the less well regarded..:” (153)

Most of Yahi culture was very similar to the indigenous cultures of California in general. The efforts of the men were centered on hunting game and fishing in the streams, particularly for salmon as seasonally available. The efforts of the women focused on gathering, storing, and preparation of acorns and other plants as a part of their staple diet. Anthropologist Orin Starn, in his book, Ishi’s Brain: In Search of America’s Last “Wild” Indian, states the following concerning the Yahi’s conservatism in particular (71):

“Yet the Yahi were also an ingrown community set in their ways. They may have intermarried with neighboring tribes (and sometimes kidnapped women in the mid-nineteenth century), but outsiders were absorbed into the Yahi way. Elsewhere in Native America before Columbus, there was volatility and change – disease, war, migration, cultural invention, and adaptation. In the Southwest, for example, the legendary Anasazi cliff dwellers suddenly vanished in the twelfth century, for reasons still debated. Over time, however, the Yahi showed more continuity and stability than these other groups. Relatively little modification occurred in fashioning spear points, laying out a camp, pounding acorns, or other routines of Yahi existence. By all appearances, Ishi’s ancestors followed more or less the same way of life of many centuries.”

As they were far north, snow and lack of food were often factors in the lean times of winter. Nevertheless, the Yana knew how to thrive on the land which they were given, as Kroeber summarizes in her picture of Yana life and its relationship with the seasons:

“Winter was also the time for retelling the old history of the beginning of the world and how the animals and men were made, the time to hear over again the adventures of Coyote and Fox and Pine Marten, and the tale of Bear and Deer. So, sitting or lying close to the fire in the earth-covered house, and wrapped in warm rabbitskin blankets, with the rain falling outside and the show moon bringing a light fall down Waganupa as far even as Deer Creek, the Yana cycle of changing seasons completed another full turn. As the food baskets emptied, one by one, and game remained hidden and scarce, the Yana dreams turned to a time, not far off, when the earth would be covered with new clover. They felt an urge to be up and about in an awakening world, while far away in the great ocean which they had never seen, the shining salmon were racing toward the mouth of the Sacramento River, their goal the Yana’s own home streams.” (39)

Starn also cites a chant sung by Ishi to the anthropologists summarizing Yahi fatalism. (42):

Rattlesnake will bite.

Grizzly bear will bite

and they will kill people.

Let it be this way.

Man will get hurt falling off rock.

Man will fall down when gathering pine nuts.

He’ll swim in the water, drift away, die.

They’ll fall down a precipice.

They’ll be struck by arrow points.

They’ll be lost.

He’ll have wood splinters get in his eye.

They’ll be poisoned by bad men,

They’ll be blind.

The Yahi at War

As could be expected, the invasion by Europeans could make even once peaceful tribes openly hostile to outright savage. As Sherburne F. Cook stated in his book, The Conflict Between the California Indian and White Civilization:

“The general effect of these events was to bring about a shift in the entire social horizon of the natives, particularly that of the Yokuts, Miwok, and Wappo. The disruptive forces, previously discussed with reference to their influence on population decline, had also the effect of generating an entirely new kind of civilization. To put it in essence: a peaceful, sedentary, highly localized group underwent conversion into a semiwarlike, seminomadic group. Obviously this process was by no means complete by 1848, nor did it affect all component parts of native masses equally. But its beginnings had become very apparent.” (228)

Nevertheless, not all Indians reacted energetically to the white Anglo invasion. The Maidu, the valley neighbors of the Yahi immediately to the south, seemed to have not put up much of a fight to the onslaught of whites coming onto their land, as one Maidu writer, Marie Potts, indicated:

“As more white men came, they drained the land. Ranches developed so fast that we, having had this country of mountains and meadows to ourselves, were left to become either laborers or homeless wanderers. Being peaceable and intelligent people, we adapted the best we could. Sixty years later, when we awoke to our situation and presented our case to the United States Land Commission, our claim was settled for seventy-five cents an acre.

There were no uprisings in Maidu country. The white settlers who came to our area were glad to have Indian labor, and the records show some fair dealing.” (Potts, 10)

As indicated above, the Yahi were hostile even to the Indian tribes around them, and brutally so. As Ms. Potts states concerning the Yahi’s relations with the Maidu:

“The Mill Creeks (Yahi) were what we called ‘mean’ people. They had killed a lot of our people, even little babies. They watched, and when our men were away hunting or working they attacked the helpless women and children and old people. One man returned once from hunting to find his wife dead and their baby lying on the ground, eaten by ants.

After the Mill Creeks had killed a number of whites, they found out that the whites were gathering volunteers for a raid to punish them. Therefore, they set up an alarm system to warn themselves, living as they were in the canyons of their rough, unproductive country.” (ibid, 41)

When the white settlers arrived in connection with the finding of gold in California in the late 1840’s and early 1850’s, they brought with them the modus operandi of “the only good Indian is a dead Indian”. There was no love lost between them and the Yahi, and the Yahi were persuaded to hone their austere and intransigent ways in a guerilla war of terror against the whites. Stephen Powers, writing in 1884, describes the Yahi in the following passage:

“If the Nozi are a peculiar people, these [the Yahi] are extraordinary; if the Nozi appear foreign to California, these are doubly foreign. They seem likely to present a spectacle which is without a parallel in human history – that of a barbaric race resisting civilization with arms in their hands, to the last man, and the last squaw, and the last pappoose… [They] inflicted cruel and awful tortures on their captives, like the Algonkin races. Whatever abominations the indigenous races may have perpetrated on the dead, torture of the living was essentially foreign to California.” (Heizer and Kroeber, 74)

The California anthropologist Alfred Kroeber further speculated concerning the warlike tendencies of the Yahi:

“Their warlike reputation may be due partly to the resistance offered to the whites by one or two of their bands. But whether the cause of this was actually a superior energy and courage or an unusual exasperation aided by a rough, still thinly populated, and easily defensible habitat is more doubtful. That they were feared by their neighbors, such as the Maidu, argues them a hungering body of mountaineers rather than a superior stock. The hill dweller has less to lose by fighting than the wealthy lowlander. He is also less exposed, and in time of need has better and more numerous refuges available. All through California, the plains peoples were the more peaceably inclined, although the stronger in numbers: the difference is one of situation reflected in culture, not in inborn quality.” (ibid, 161)

Jeremiah Curtin, a linguist studying California Indian tribes in the late 19th century, describes the “renegade” nature of Ishi’s tribe:

“Certain Indians lived, or rather lurked, around Mill Creek, in wild places somewhat east of the Tehama and north of Chico. These Mill Creek Indians were fugitives; outlaws from other tribes, among others from the Yanas. To injure the latter, they went to the Yana country about the middle of August, 1864, and killed two white women, Mrs. Allen and Mrs. Jones. Four children were also left for dead by them, but the children recovered. After the murders the Mills Creeks returned home unnoticed, carrying various plundered articles with them.” (ibid, 72)

One chronicler detailed a Yahi atrocity in the following passage:

“The killing of the Hickok children was in June, 1862. The Hickok children, two girls and a boy were gathering blackberries on Rock Creek about three-quarters of a mile from their home when they were surrounded by a number of Indians. They first shot the oldest girl, she was seventeen years old. When found she was entirely nude. They then shot the younger girl, but she ran to Rock Creek and fell with her face in the water. They did not take her clothing as she was in full dress when found. Just then Tom Allen came upon the scene. He was hauling lumber for a man by the name of Keefer. They immediately attacked Allen. He was found scalped with his throat cut. Seventeen arrows had been shot in him and seven had gone partly through so that they had to be pulled out the opposite side.”(ibid, 60)

Mrs. A. Thankful Carson, once a captive of the Mill Creeks or Yahi Indians, also described other instances of Yahi brutality:

“A boy about twelve years old was killed in a most barbarous way: they cut off his fingers, cut out his tongue, and were supposed to have buried him alive, but when he was found he was dead. On another occasion a man by the name of Hayes was out herding sheep. Some time during the day he went to his cabin and found it surrounded by fifteen Indians. They saw him coming: he turned and ran, but the Indians followed shooting arrows at him as he went from tree to tree. Finally they shot him with a gun through the arm. He managed to escape capture by a narrow margin.” (ibid, 26)

Another local chronicler, H.H. Sauber, described  the reasoning behind hunting the Yahi to extermination:

“Once they murdered three school children within ten miles of Oroville, and more than forty miles from Mill creek. Soon after, they killed a teamster and two cowboys in one afternoon, and were clear away and scudding through the hills loaded down with stolen beef, before anyone guessed that they had been out. Other victims, too numerous to mention, had fallen by their ruthless hands. In short they never robbed without murdering, even when the crime could aid them in no earthly way, in fact could only more inflame the whites against them.” (ibid, 20)

Alfred Kroeber echoed this sentiment in a 1911 essay on the Yahi, where he stated,

“The Southern Yana, or Mill Creeks, met with a much more romantic fate than their kinsmen. When the American came on the scene, took up their lands for farming or cattle raising, and at the point of the rifle drove them off if they interfered, as happened before ten years had elapsed after the first gold rush, the Mill Creeks, like so many of their brethren, resisted. They did not, however, after the first disastrous conflict taught them the overwhelming superiority of the white man’s firearms and his organization, tamely desist and accept the inevitable. Instead, they only hardened their undying spirit of tenacity and love of independence and began a series of vigorous reprisals. For nearly ten years they maintained unflagging warfare, destructive mainly to themselves, but nevertheless unparalleled in stubbornness, with the settlers of Tehama and Butte counties. Hardly recovered from one blow, the survivors would raid in another direction, and in such cases they spared neither age nor sex. Atrocities committed on white women and children roused the settlers’ resentment to the highest pitch, and every Indian outrage was more than requited, but still the diminishing band kept up the unequal struggle.” (ibid, 82)

Theodora Kroeber tries to temper these accounts with her own reflections on Yahi brutality and “criminality”:

“The Indians meanwhile took horses, mules, oxen, cows, and sheep when and where they could, wasting no part of these animals which were food and clothing to them. They made blankets and capes of the pelts, tanned the hides, and made ‘charqui’ or ‘jerky’ of such of the meat as was not eaten fresh. In other words, they treated the introduced animals as they did deer, bear, elk, or rabbit. They seem not to have realized that the animals were domesticated, the dog being the only domesticated animal they knew. They stole and killed to live, not to accumulate herds or wealth, nor did the Indians really understand that what they took was the private property of a single person. Many years later when Ishi was past middle age, he blushed in painful embarrassment whenever he recalled that by white standards he and his brother Yahi had been guilty of stealing.” (61)

Theodora Kroeber in her work does not seem to address the Yahi’s brutal style of warfare in depth, emphasizing the exigencies that they confronted during the massive white invasion into their lands.


In spite of having “home field advantage” and an exceptionally energetic approach to attack on their enemies, the Yahi were gradually hunted down and destroyed until there were only a handful left. In 1867 or 1868, a massacre at Kingsley Cave killed 33 Yahi men, women, and children, which was the last major blow by the whites to the last wild Yana. As Theodora Kroeber states,

“Ishi was a little child of three or four years old at the time of the Three Knolls massacre, old enough to remember terror-fraught experiences. He was eight or nine when the Kingsley Cave massacre took place, old enough, possibly, to have taken some part in the cleaning up of the cave and in the ritual disposition of its victims. He entered the concealment in which he would grow up at not more than ten years of age.”  (ibid, 91)

With the open military defeat of the Yahi, the savage began a time of concealment, which A.L. Kroeber would classify as, “the smallest free nation in the world, which by an unexampled fortitude and stubbornness of character succeeded in holding out against the tide of civilization twenty five years longer even than Geronimo’s famous band of Apaches, and for almost thirty five years after the Sioux and their allies defeated Custer.” (Heizer and Kroeber, 87)

The remaining Yahi hid, hunted, gathered, and stole all that they could under their difficult circumstances. They lit their fires in ways that could not be seen from far distances, they had their settlements not distant from where whites would normally travel and frequent. Soon their presence became a rumor and then a mere legend. That is, until a few years before Ishi walked to civilization, their camp was found near Deer Creek in 1908. Ishi and some remaining Indians escaped, but within three years, Ishi was all alone, which made up his mind for him to walk to the enemy where he was sure that he would certainly be killed, as had the rest of his people.

By 1911, however, through the victors’ problematic benevolence, Ishi went from a sworn enemy to a minor celebrity, moving to San Francisco and having a constant stream of visitors coming to the museum where he stayed. People were fascinated by this man who was the last true Stone Age person in North America, someone who could knap and carve his own tools and weapons from stones and sticks. Ishi made “peace” with civilization, and even made friends. He developed his own preferences for foods and other goods, and meticulously kept his property as he had when he lived nearly forty years in hiding. Nevertheless, within less than five years of arriving in civilization, Ishi the last Yahi succumbed to perhaps one of the most civilized diseases of all: tuberculosis.

Nevertheless, there were some rather interesting details that are rather indicative of Ishi’s attitude towards life in civilization. Ishi refused to live on a reservation, and chose to live among the whites, in the city, far from the corrupt Indians who had long ago given into the vices of civilization. As T.T. Waterman stated in one indirect reference to Ishi in a journal article that he wrote,

“It has always been supposed that remnants of several tribes made up these Mill Creek renegades. From what we have recently learned, it seems unlikely that there was more than one tribe involved. In the first place, the only member of this hostile group who has ever been questioned [i.e. Ishi], expresses the liveliest dislike for all other tribes. He seems, and always has seemed, more ready to make friends with the whites themselves, than with the neighboring groups of Indians. In the second place, all the other Indian tribes of the region profess the liveliest horror for the Yahi. This awe extends to even to the country to-day which the Yahi frequented. Even the Yahi and the Nozi, though they spoke dialects of one language (the so-called Yana) express the most unrelenting hostility to each other. In other words, the Indians who lurked about in the Mill Creek hills for several decades after the settlement of the valley, were probably the remnant of a comparatively pure group, since there was little likelihood of intermixture.” (Heizer and Kroeber, 125)

[It should be noted here that Orin Starn rejects the idea of the ethnic purity of the Yahi in the historic period, but gives no real reasoning behind it (106). This theme will be discussed below.]

In his voluntary captivity in civilization, Ishi was noted for his sobriety and equanimity toward those around him, devoted to the duties assigned to him at the museum at which he lived, and also to showing the manufacture of artifacts he used for survival. Theodora Kroeber describes Ishi’s general attitude toward his civilized surroundings,

“Ishi was not given to volunteering criticism of the white man’s ways. But he was observant and analytic, and, when pressed, would pass a judgment somewhat as follows. He approved of the ‘conveniences’ and variety of the white man’s world – neither Ishi nor any people who have lived a life of hardship and deprivation underrate an amelioration of those severities, or scope for some comforts and even some luxuries. He considered the white man to be fortunate, inventive, and very, very clever; but childlike and lacking in a desirable reserve, and in a true understanding of Nature – her mystic face; her terrible and her benign power.

Asked how he would, today, characterize Ishi, [Alfred] Kroeber says, ‘He was the most patient man I ever knew. I mean he has mastered the philosophy of patience, without trace either of self-pity or of bitterness to dull the purity of his cheerful enduringness.’ His friends all testify to cheerfulness as a trait basic to Ishi’s temperament – a cheerfulness which passed, given half a chance, into a gentle hilarity. His was the way of contentment, the Middle Way, to be pursued quietly, working a little, playing a little, and surrounded by friends.” (239)

For the eco-extremist or anti-civilization perspective, Ishi’s latter years appear problematic, even contrary to the desired narrative. Even Theodora Kroeber uses Ishi’s seeming magnanimity as graciously accepting defeat and accepting the ways of the white man to be a supporting of the ideas of humanism and progress (140). However, this is a mere matter of interpretation. One cannot judge a person who lived forty years in hiding, seeing all of his loved ones die either violently, of age, or of illness, and pass judgment especially when he was at the point of starvation and death. Through it all, Ishi clung to the dignity and sobriety that is, ironically enough, the essence of Wildness as Ishi saw it. Most of all, however, Ishi bore witness to that Wildness, he communicated it, and shunned those who had turned their back on it and embraced the worst vices of their conquerors. As the editors of Revista Regresión stated in their own reply concerning the Chichimecas who “surrendered” to the whites in the 16th century in the article, “On Ritual Magazine”, “San Luiz de la Paz in the state of Guanajuato is the last registered Chichimeca settlement, specifically in the Chichimeca Missionary Zone. Here can be found the last Chichimeca descendants, the Chichimeca Jocanes, who preserved from generation to generation the memory of the conflict that threatened the Viceroyalty during those years. A member of RS was able to engage in conversations with some of the people of this town. We will keep these sources anonymous so as not to have them associated with our ecoextremist group. Those involved in these conversations confirm the fierceness of the ChichimecaGuachiles and proudly emphasize their warlike past. They mentioned that, with the defeat of the last hunter-gatherer nomadic savage tribes, the surviving Chichimeca bands decided to concede and show the Spanish that they now followed the foreign religion; that they adhered to the new commandments and would adapt themselves to sedentary life. They only did this in order to preserve their language, their traditions, and beliefs. The elders as well as the shamans (madai coho), who came down from the mountains after many years of war with peaceful intentions, nevertheless decided to live apart so that their stories and customs would not be erased from memory. Thus they would be preserved as a legacy for coming generations.”

If it were not for Ishi’s walking into civilization instead of choosing to die in the wilderness, we would not know his story, or the story of the last free band of wild Indians in North America. Thus, even in defeat, Ishi’s “surrender” is truly a victory for Wild Nature, one that can inspire those who come after him to partake in similar struggles according to our own individuality and abilities.

It should be noted by way of a postscript that many “revisionist” historians see Ishi’s history as much more complicated than the initial story told by the anthropologists who found him. Some scholars think that because of his appearance and how he knapped his stone tools, Ishi may have been racially Maidu or half-blooded Maidu – Yahi. This would not be surprising as the Yahi often raided surrounding tribes for their women (Kroeber and Kroeber, 192). Linguists have found that Yahi had many Spanish loanwords, postulating that some in Ishi’s band had left the hills in the not-too-distant past and worked for Spanish ranchers in the valley, only to return to the hills once the hostile Anglos came. Though self-preening scholars think they are finding nuance in the Yahi story, in reality many of their insights were in the original reports, even if not emphasized.

Further, Starn himself, otherwise quite the revisionist, admits the possibility that Ishi and his band remained hiding in the hills due to a notable conservatism in their way of life and worldview:

“That Ishi was here so detailed and enthusiastic [in re-telling Yana tales], Luthin and Hinton insist, evinced his ‘clear reverence and love’ for traditional Yahi ways, however difficult life was for the last survivors in the confines of the inaccessible parts of the foothills. Besides their fear of being hanged or shot, the decision made by Ishi and his little band not to surrender may also have measured attachment to their own way of life – a steaming bowl of acorn stew on a chilly morning, the gorgeous starry nights, and the reassuring rhythm of the seasons.” (116)

Lessons from the Yahi War

I have meandered from the original point of this essay but I have done so purposefully. The intention has been to let Ishiand the Yahi, the last wild tribe in North America, speak for themselves, instead of engaging in simple polemics where sloppy sloganeering replaces real in-depth attention to a subject. What is clear is that the Yahidid not wage war as Christians or liberal humanists. They slaughtered men, women, and children. They stole, they attacked in secret, and they fled into the shadows after their attacks. They were not well-liked even by their fellow Indians, those who should have been just as hostile to civilization as they were. And the prospect of certain defeat did not stop them from escalating their attacks until there were few of them left. Once that point was reached, they literally held out to the last man. In that, eco-extremism shares or at least aspires to many of these same qualities.

The Yahiwere a perfect example of what the eco-extremist seeks as outlined in the editorial of Regresión4:

“Austerity: This decadent society makes us want stuff that we don’t need, though some refuse to see this and are enslaved by the endless pursuit of more trinkets. The majority of people are trying to keep up with the Joneses, they dream of making it big, of having the latest gadgets and comforts, etc. For us, all of that is an abomination. Simplicity: making do with what you have and rejecting civilized vices regarding coveting unnecessary things. These are well-known traits of the ecoextremist individualist.”

The Yahi, like many of the Chichimeca tribes of what is now Mexico, lived in “inhospitable” hill country at odds with their more affluent and numerous neighbors in the lowlands; this was the case even prior to the arrival of the Europeans. These neighbors, notably the Maidu, did not fight back against civilization because their relatively affluent life made them more conducive to accepting the civilized way of life. Unlike the Mesoamerican kingdoms, the Maidu did not know agriculture, but they were nonetheless already “domesticated” on one level.

It was the harsh and Spartan culture of the Yahithat strengthened their opposition to the Europeans, even when the latter showed superior power, even when it was clear that it was a war of extermination that they would likely lose. They redoubled their efforts and fought their own war of extermination to the best of their ability, sparing neither women nor children. Through cunning, guile, and a superior knowledge of the landscape, they waged a campaign of terror on the whites, a campaign that confounded all who studied the indigenous tribes of the region. Even other Indians feared them (just as other people who say they oppose civilization excommunicate the eco-extremists) as they did not divide the world into neat dichotomies of Indians vs. whites. To them, those who were not with them were their enemies and were treated as such.

The Yahi’swar was thus indiscriminate and “suicidal”, just as the eco-extremist struggle aims to be. “Indiscriminate” in the sense that it is not driven by humanistic or Christian considerations. It didn’t take into consideration who may have been “innocent” or “guilty”: it attacked all non-Yahi, all who had surrendered to the genocidal ways of the white man. The Yahiweren’t aiming to make friends with other tribes: even when Ishienters civilization, he refuses to associate with the Indians of his region who surrendered so easily to white civilization. To preserve his dignity, he preferedto stay with his conqueror rather than with the conquered. The Yahiwar was “suicidal” in that it took no consideration of the future: it aimed to live free in the here and now, and to attack those who were attacking them, without weighing the cost. That is because their way of life was forged on the margins on hostile lands,

and much of their dignity centered on attack on those who they considered soft and inauthentic. There was no future for the Yahiin civilization because there was no room for compromise with civilization.

Here I will speculate (purely based on my own opinion) as to why someone would adopt eco-extremist views in our context. Of course, there is much anger, perhaps even rage, involved. I imagine that there would need to be to carry out these actions. However, what does the eco-extremist love? Modern humans are so alienated from Wild Nature, so callous to a way of life where they don’t depend on civilization for their every need, that they lament someone being wounded by an exploding envelope, yet shrug off, or even endorse, the destruction of a forest or a lake or a river for the benefit of civilized mankind. They’re so numb to their own nature that they think that Nature itself is a product of their own ingenuity, that trees only fall in the forest so that they can hear them, and that the sine qua non of life on Earth is the continued existence of eight billion hungrier and ever greedier people. If anyone is blinded by hate, it is the humanist, the leftist, and the apologist for “law and order” who makes their own existence the non-negotiable condition for the continuity of life on Earth. If given the choice between the destruction of the planet and their own beloved abstraction called, “humanity”, they would rather destroy the world than see humanity fail.

What is even sorrier is that most civilized humans won’t even be thankful for the noble sentiments of the anarchist and the leftist. To them they will just be snot-nosed bomb throwing punks who should chill out, go to the football game, and stop bothering others with their politics or solidarity. The leftist / anarchist has Stockholm syndrome for masses who will never listen to them, let alone allow them to win them over. They want to be seen in a good light by society, even though society will never pay them any heed, let alone like them. They refuse to see society as the enemy, and that’s why they’ll perish along with it, not knowing why the dream of the Enlightenment failed, why all men will never be brothers, why the only thing in which civilized humans are equal is in their complicity in the destruction of Wild Nature. They aim to be the star pupils of civilization but will always remain the miscreants, the outsiders, the dirty anarchists who need to get a job.

Eco-extremism will grow because people know that this is the endgame. Indeed, from Muslims to Christians to all sorts of other ideologies, apocalypse is in the air, and nothing can stop it. That’s because civilization is a death wish, and always has been. It knows that man cannot be dominated, that the only way to make him submissive is to turn him into a machine, to mechanize his wants and needs, and to remove him further and further from the chaos within himself that is Wild Nature. In this sense, the spirit of Ishiand the Yahiremains, it will always resurface when you least expect it, as a tendency and not as a doctrine, as a cry that fights today without fear for tomorrow. Eco-extremism will have no end because it is the savage attack, the “natural disaster”, the desire to let the fire burn and to dance around it. The anarchist recoils and the leftist fears, because they know that they can’t defeat it. It will continue, and consume everything. It will burn up utopias and the dreams of civilized futures and leave only Nature in its place. For the eco-extremist, that is a cause of rejoicing and not of horror.


NanihWaiya, Spring 2016


Works Cited

“The Physical and Demographic Reaction of the NonmissionIndians in Colonial and Provincial California” in Cook, Sherburne F. The Conflict Between the California Indian and White Civilization. Berkeley: University of California Press, 1976.

Heizer, Robert and Kroeber, Theodora (Editors). Ishithe Last Yahi: A Documentary History. Berkeley: University of California Press, 1979.

Kroeber, Karl and Kroeber, Clifton (Editors). Ishiin Three Centuries. Lincoln: University of Nebraska Press, 2003.

Kroeber, Theodora. Ishiin Two Worlds. Berkeley: University of California Press, 1976.

Potts, Marie. The Northern Maidu. Happy Camp, CA: NaturegraphPublishers Inc. 1977.

Starn, Orin. Ishi’sBrain: In Search of America’s Last “Wild” Indian. New York: W.W. Norton & Company, 2004.

(en-es) Oka

Texto en inglés y en español de “Chahta-Ima” sobre el reciente acontecimiento del 14 de Marzo en el Museo del Nativo Americano en Louisiana, la fuertes lluvias lo han inundado, haciendo que el agua destruya las vidrieras que protegían utensilios primitivos de hace mas de 100 años y se los llevara desapareciéndolos entre las aguas, es como si la Naturaleza Salvaje los hubiera reclamado.

Como escribe el autor: “El Agua es paciente, pero el Agua siempre gana”.

The Native American Museum of Cassidy Park in Bogalusa, Louisiana was a small museum housed in one large room but with an impressive display of artifacts from various indigenous cultures from around what is the present day United States.  An assortment of baskets, arrowheads, beads, and even a traditional Choctaw dwelling made of palmetto leaves were available to the public to examine and read about. The museum website states the following:

“Presently on exhibit at the Native American Culture Museum is an impressive collection of bannerstones and birdstones dating as far back as 8000 BC. You’d be hard-pressed to find a better display of these amazing artifacts anywhere else in the state! We continue our exhibit of trade beads and peace medals along with a palmetto hut and everyday items used by the Native Americans.”

Driving to the park with my family, I entered an impoverished but still vibrant landscape. Here, the green of trees and bayous struggles with the decay of civilization that grinds the inebriated masses into a stupor. They live on top of the land, they walk through it, yet they destroy it. Right across the street from the museum is a refinery or mill of some sort, billowing plumes of smoke into the air. The people live here and they don’t, they live nowhere, on television, on the Internet, in fantasies of getting rich or getting laid or getting high. Yet they celebrate the cultures that they have succeeded, or better said, that they buried, in that one room museum; displaying trinkets left by ghosts who disappeared long ago.

Or at least they did. “It became a rushing rapid,” read one local headline.

Leaving the museum, I went to examine the Boga Lusa (“Dark Water”) Creek. It was modest by Louisiana standards, though it held ruins of what appeared to be a dam. The water flowed around the remnants of this structure, making a small rapid. It appeared ominous, and it was. For only some weeks later, Nature sent great waters from the north, filling the creek and overflowing its banks, covering the whole park and the surrounding streets in a gushing river.

“When the glass broke out of the windows, the whole exhibit went out the door.” All of the belongings of the dead, that which they used to hunt, to carry food, and to worship, were washed away by the water, down towards the other rivers, the Bogue Chitto (“Wide River”), the “Bogue Falaya” (Long River), and into Okwa’ta (The Great Water). Was that room a tomb or a prison? Was this destruction or liberation? Does it matter?

I have to admit that looking at the footage of the waters sweeping over the park where I and my family once played, a sinking feeling came over me. It was the confrontation between my own individuality and that of my loved ones with the force and power of Nature. Where I grew up, it was fire and earth that were dominant, with the waters of the Pacific Ocean present at some distance. There the Earth shook and fire would take homes and buildings into its destructive embrace. Here, in the Great Circle of the Choctaw, it is water that dominates: it carves out, levels, and gives life. In it dwell snakes and alligators, mosquitoes and diseases that decimated
the whites who first settled here. By it civilized men erect their homes and buildings, they drill for oil and throw in their garbage. But one thing is certain: you can’t stop the water. It will keep coming, it will roll over and reclaim what belongs to it.

It is just a matter of time. The waters will rise and all that civilized people will do here is reach for more money, strike out against their neighbor and drown in the endless pursuit of more. It’s just a matter of time, for water brings all things down low. The water is patient, but the water always wins.


Nanih Waiya
Spring 2016


El Museo de Los Nativos Americanos de Cassidy Park en Bogalusa, en el estado de Luisiana, fue un museo pequeño en una sala grande que sin embargo, tenía piezas de varias culturas de pueblos originarios de todo el EE.UU. Había varios canastos de paja, puntas de flechas, cuentas, y aun una choza tradicional de los indios “choctaw” hecha de hojas de palma, que el público podía admirar. Según el sitio de Internet del museo:

“Actualmente se presenta en el Museo de Los Nativos Americano una colección impresionante de ganchos y piedras en forma de pájaro que se fabricaron alrededor de 8000 años A.C. Sería bastante difícil encontrar piezas tan extraordinarias en ese estado. Continuamos con las exhibiciones de abolorios de trueque y medallas de paz, y también una choza de palma u otros artefactos cotidianos de los indígenas.”

En un viaje hacia el parque con la familia, entré en un paisaje empobrecido pero animado. Lo verde de los árboles y los pantanos chocan con la degradación de la civilización que oprime a las masas embriagadas hacia el aturdimiento. Viven encima de la tierra, caminan sobre ella, pero la
destruyen. Casi al otro lado de la calle se encuentra una fábrica de refinería de petróleo que escupe humo al aire. Las personas aquí no viven en ningún lugar, sino viven en el Internet, en las fantasías de enriquecerse o tener sexo o intoxicarse. Celebran las culturas de los antepasados, sí, las culturas que enterraron en el olvido, en ese museo de una sola sala, que exhibe dijes de fantasmas que desaparecieron hace mucho tiempo.

Bueno, eso se hacía antes, por lo menos. “Se devolvió de golpe en rápidos,” se leía un titular.

Saliendo del museo, fui a observar el arroyo que se llama “Boga Lusa” (Agua Oscura). Es bastante modesto para ser un rio pequeño en Luisiana, pero tenía las ruinas de lo que parecía había sido una presa. El agua fluyó alrededor de la estructura, haciendo unos pequeños rápidos. Me inquietó un poco, y con razón. Puesto que algunas semanas después, la Naturaleza mandó muchas aguas desde el Norte, llenando el arroyo hasta inundar los alrededores, cubriendo todo el parque y las calles cercanas, creando un rio impresionante.

“Cuando se quebraron los vidrios, toda la exhibición se escapó por la ventana.” Todas las pertenencias de los muertos, las que usaban para cazar, transportar comida, y dar culto, fueron llevadas por el agua hacia los otros ríos, “Bogue Chitto” (El Rio Ancho), “Bogue Falaya” (El Rio Largo), hacia Okwa’ta (El Agua Grande). ¿La sala era sepulcro o prisión? ¿Fue esto destrucción o liberación? ¿Importa la diferencia?

Tengo que confesar que la escena de las aguas destruyendo el parque donde jugué con la familia alguna vez me perturbó un poco. Aquí me encuentro con mi propia individualidad y la de mis familiares chocando con la Fuerza y Poder de la Naturaleza. En mi tierra natal, el Fuego y la Tierra dominaban, con las aguas del Océano Pacífico a cierta distancia. Allá, la Tierra temblaba y el Fuego consumió casas y edificios con su abrazo destructivo.
Aquí, en el Gran Circulo de los Choctaws, el Agua domina: esculpe la tierra, aplana todo, y da la vida. En ella viven las serpientes y los caimanes, mosquitos y las enfermedades que mataban a los primeros europeos que vinieron aquí. Aquí los hombres civilizados erigen sus casas y sus edificios, hacen perforaciones petrolíferas, y tiran basura. Una cosa se sabe de todos modos: nadie puede detener al Agua, nunca la detendrán, vendrá y lo destruirá todo, y reclamará todo lo que le pertenece.

Solamente es una cuestión de tiempo. El Agua se levantará y los civilizados no podrán hacer más que ganar más dinero, pelearse con el vecino, y ahogarse en el proceso de obtener más cosas. Solamente es una cuestión de tiempo, porque el Agua arrasa todo. El Agua es paciente, pero el Agua siempre gana.


Nanih Waiya
Primavera 2016

Indiscriminate attacks? What the fuck’s wrong with you?

Traducción del texto de la revista Regresión “¿Ataques Indiscriminados? ¡Pero que chingados les pasa!”.

Traducción a cargo de “Chahta-Ima”

“So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.”

For some time now many have been commenting on the eco-extremist position of carrying out indiscriminate attacks. The attacks, which have now extended from North into South America, have caused a great deal of consternation among radical anarchists, not to speak of the modern left.

The unsettled discourse coming from these groups has its origins in the initial ITS communiqués dating from 2011 forward. These openly favored terrorist violence for those who work in favor of techno-industrial progress without regard as to whether innocent bystanders are hurt.

This attitude was plainly evident in the first attack by the group when a UPVM worker did not deliver the mail-bomb left at the campus to the selected target. Instead he decided to open it himself, and his wounds were the first incident in the series of attacks that continues to this day.

Since its beginning, ITS has no doubt been a group without classification that has clashed with various eco-anarchist circles characterized by their civilized and progressivist posturing, as well as their “cult of the victim” and humanism.

Some Background
In Mexico, various collectives, organizations, and individuals that advocate the same old ideologies antagonistic to the state, institutions, political parties, etc. have been scandalized by ITS and its official statements. They never really understood them, and still don’t get them it seems.

What was with all of those communiqués and attacks against scientists in 2011? A few pansies whined to anyone who would hear that ITS was a macabre front to justify repression against the social movements and anarchists active at the time.

From where did such a group emerge that is so problematic in its attacks? What did these claims of responsibility on behalf of Wild Nature mean? Isn’t Mexico the land of Zapatistas, commies, and shitty anarchists who go on and on about autonomist-populist discourses? Is this some sort of split from an armed communist group? Are they really radical ecological militants as they claim to be or are they agent provocateurs to be used to jail the same whiny usual suspects clamoring for justice? Or is this some sort of elaborate troll executed by a bunch of bored punks?

No, ITS is a group of individualists coming out of eco-anarchism who have departed with unrealistic and utopian ideals. They criticized and self-criticized, working in the shadows to carry out attacks in the here and now.
ITS adamantly states that there is NOTHING that can change society for the better. Neither can we rely on a “primitivist paradise” or a revolution to struggle for. We aren’t anarchists, communists, feminists, punks, or any other stereotypical “radical”.  We are at WAR with civilization. We are against the technological system, against science and all that seeks the domestication of Wild Nature and wants to impose an artificial life upon us as humans bound to our most profound roots in the past. We don’t deny our own personal contradictions. Indeed, we don’t really care if we seem “inconsistent” to those who issue dumb arguments like, “If they oppose technology, why do they use the Internet?” We piss on their vague and baseless criticisms.

After the first phase of ITS in 2011, the second began after the publication of the sixth communiqué in January 2012. This document contained a number of self-criticisms which ITS made to rid itself of vestigial anarchism and the influence of Theodore Kaczynski.

The third phase reached in 2014 with the emergence of Reacción Salvaje (Wild Reaction) clarified ideas even more. Here a penchant for indiscriminate attacks was maintained and carried out by different groups: of the 25 communiqués issued that year, 15 were primarily concerned with claiming responsibility for a particular attack.
ITS was not lying when it said in these communiqués that it was not interested in who was wounded in these attacks. It was pretty clear then that they were indiscriminate and this continues to be true.
In April 2011, ITS’s attack left the already-mentioned UPVM worker in the Mexico State gravely injured. In August of that year a package-bomb left two important professors of the Tec University of Monterrey in similar condition. In November they assassinated a recognized biotechnology investigator in Morelos with a gunshot to the head. In December an envelope-bomb wounded another professor at the UPP in Hidalgo. In 2013, a postal worker was wounded after having stolen a package-bomb from a mailbox in Mexico City. That is all to say that, from 2011-2013, ITS’s attacks left 5 injured and one dead: four were serious and two hit unintended targets.

This was the same story with RS: in July 2015 a public official belonging to the Commission of Human Rights suffered burns after opening a package found in the garage of the headquarters of that institution in Mexico State. On August 14th a secretary if the Cuevas Group (engineers linked to the ICA) was hurt in a similar manner after opening a package left at its offices in the same state.

After the death of RS, successor eco-extremist groups have already racked up a casualty list. In October 2015 nine bombs were left in nine separate Mexibus buses in Mexico State. These were detonated using timers and even though this was an attack on public transit, only one person was injured. Nevertheless, the danger of doing major damage to both life and property was quite severe, but the author of the attack, “The Pagan Sect of the Mountain and Allied Groups”, did not care about this.

In November of that year, a package bomb was left inside the National Agriculture Council in Mexico City and wounded the Vice-President of the Pro-GMO Alliance, as well as his secretary and two bystanders who were nearby. The “Eco-Extremist Circle of Terrorism and Sabotage” took responsibility for the attack.

Two other groups coming out of RS, “The Indiscriminate Faction” and “Ouroboros Nihilista”, have tried to detonate explosives at their targets without concern that they might hurt innocent bystanders. Even though their attacks do not appear successful so far, their intention remains the same.
In January of this year, 2016, ITS then resurfaced with its first communiqué, which opens a new chapter. Even for the usual suspects in this War, this has been a surprise. Fifteen days after the publication of this communiqué, ITS carried out six attacks with explosives in three different states in Mexico. Its ability to carry out these widespread successive attacks has given people much to talk about. A second communiqué claimed responsibility for the January-February attacks. A week after its publication a Transatiago Bus was reduced to a burnt-out hunk of metal in Santiago, Chile in broad daylight. The name of the group that took responsibility for carrying out the attack was “Individualists Tending Toward the Wild – Chile”.

With this third group communiqué, it was evident that indiscrimate eco-extremism was going international. A week after the bus burning, a fourth communiqué signed by “Individualists Tending Toward the Wild – Argentina” was issued taking responsibility for an explosive device left at the Nanotechnology Foundation, for various threatening messages sent to scientists and the press, and also for having left a package full of blasting powder with a message at a bus station in Buenos Aires.
Even though ITS in February carried out attacks in three distinct countries under its own direction, in ten separate attacks some of which were carried out in broad daylight, this wave of attacks only left two bystanders wounded.

In March a fifth communiqué of ITS-America (Mexico, Chile, and Argentina) defended and re-emphasized the position that has been advocated since 2011: it doesn’t matters if bystanders get hurt, this is War, the method of attack is indiscriminate. ITS does NOT have any moral qualms in carrying out its attacks.
In the aftermath of these disturbing words, there were reactions…

Debates, notes, and insinuations
Various anarchist “counter-information” blogs reported on these attacks by eco-extremist groups in Mexico with the caveat that they did not approve of these attacks even though they decided to publish the communiqués anyway. Others chose to publish them without comment or editorializing.  Some only mentioned the actions themselves while silencing our positions. This is
understandable, as no blog, magazine, or any other anarchist project has any obligation to publicize what eco-extremist groups do or say. There will always be criticisms between us, some constructive and some not so much. What the Editorial Group of Regresión Magazine would like to clarify is the following:

-We don’t want everyone else to accept our “terms and conditions”, we are not trying to be nice or friendly to strangers. We don’t want others to be more like us. We are not looking to make converts from eco-anarchism to eco-extremism. The few who decide to go down this path are convinced that this project will be defended with tooth and claw; by planning and contemplating how to inflict surer and stronger blows.
Some anarchos call us out as being a “Mafia”. We’ll accept that classification from those critics and big talkers who go about defaming our project in Mexico as well as in other countries where the eco-extremist presence is felt.
We carry out a special type of crime, we are delinquents who have come together to attack different places in Mexico as well as in Chile, Argentina, and other countries. Don’t think twice about accusing us of being terrorists or a new type of mafia, because the shoe fits in this case and you’re not telling us something we don’t already know.

-Everyone is open to express their anger when they read our stuff; many closeted U.S. anarcho-Zerzanians (Anarchist News, to name one example) have done so. This last example in particular censored ITS communiqués since many on the site consider us “reactionaries”. We don’t bring this up because we are bitter and are playing the victim. We’re bringing it up so that these blogs don’t put on airs of being so tolerant of divergent opinions. And if they are indeed so “triggered” by our politically incorrect, terrorist, and Mafioso communiqués, they’d be doing us a favor by not publishing them.

-As we stated above, anyone can disagree with the indiscriminate eco-extremism that we advocate. For example, the so-called “Paulino Scarfó Revolutionary Cell” has done so in February of this year when it indirectly mentioned the ITS attack in Chile. To reiterate, it’s healthy to express criticism and disagreements, but insinuations are a whole other story. That’s not being particularly badass to be honest. Maybe they should have signed their communiqué, “Leo Tolstoy Anarcho-Christian Cell” instead of what they signed. It also seems that memory escapes these supposed anarchos, or they suffer temporary amnesia at the mention of the person who was the comrade of the TERRORIST Severino Di Giovanni, the anarchist who blew up the Italian Consulate in Buenos Aires, killing various fascists but also wounding bystanders, and who also murdered another anarchist who he had branded “a fascist”.

Scarfó accompanied Di Giovanni in the most violent phase of the Individualist War against mobile and symbolic objectives. He was INDISCRIMINATE, in fact he was condemned by the anarchists of his time as his methods were considered “inappropriate”.

It’s true CRPS, the eco-extremist groups, ITS, and we aren’t revolutionaries. We don’t particularly care for repetitive and boring leftist discourse. The difference between you and us is that we don’t beat around the bush about it and we don’t passively-aggressively deal in bitchy innuendo.

Some of our positions in regard to “Nigra Truo” (NT)
Some days ago a member of the blog, “Por la Anarquía” published a post where one can read his position for and against eco-extremism. To date it’s the only criticism that for us approaches being sincere as it doesn’t just focus on criticizing what we defend but also makes criticism of anarchist circles.
Still we’re not letting him get off that easily, so we have to clarify the following:

-It seems that NT has gotten his information about ITS all mixed up, as he has written that it is a contradiction to be pushing The Amoral Debate of the nihilists from the editorial house “Nechayevshchina” but at the same time have a moral rule of “Nature is Good, Civilization is Evil”. NT should be reminded that ITS has went through many phases: if the group defended that Naturien motto in 2011,  it should be clarified that the ITS of today is different. It’s been years since we’ve utilized that phrase, so I hate to break it to you, NT, but your criticism is a day late and a dollar short. ITS no longer utilizes this motto, as Wild Nature works on an extramoral level.

-Reading NT’s criticism it seems like he is confused about what we, the defenders of the eco-extremist tendency, consider to be Indiscriminate Attacks. Putting a bomb in a bum’s cardboard box or lighting a Street vendor’s cart on fire is not what we are talking about when we mention
“indiscriminate attacks”. Indiscriminate attacks are when we place a bomb in a specific place, a factory, a university, a particular house, a car, or institution where our human or inanimate target can be found, without regard as to whether an explosive can harm bystanders. Indiscriminate
Attack is setting fire to a place of symbolic significance without worrying about whether “innocent people” will get hurt, in order to strike out at Human Progress. Indiscriminate Attack is what ITS has been doing since 2011 which was outlined at the beginning of this text: it’s sending package-bombs without regard for “collateral damage”, always having the objective of destabilizing, terrorizing, and spreading chaos in a society that cannot think for itself.

-We continue to celebrate “natural disasters” which can be considered acts of vengeance or violent reactions of Wild Nature (depending on one’s personal individualist worldview that departs from the one which civilized culture defends), derived from the environmental destruction that comes from the hand of man, from the giant multinational corporation to its
peons, the proletariat.


In closing, all that is left to say is that the attacks by eco-extremist groups will continue along with their unsettling discourse. There will be moments where we all agree to disagree, but let it be known that we will respond when appropriate as the politically incorrect terrorists that we
are. We say what is on our minds, and we clarify again that before anything, we are members of the Eco-extremist Mafia!!

With the inscrutable fury of Wild Nature!
With Chahta-Ima, Nechayevshchina, and Maldición Eco-extremista (Eco-extremist Curse)!
With ITS of Mexico, Chile, and Argentina!
Let the War continue!

Xale: Editor-in-Chief of Regresión Magazine
Mexico, Winter 2016

¿Ataques indiscriminados? ¡¡Pero que chingados les pasa!!

Texto directo y conciso del jefe editor de la Revista Regresión sobre el Debate Amoral, sobre el discurso del ataque indiscriminado, sobre indirectas de anarquistas y demás…

“Así, puesto que eres tibio, y no frío ni caliente, te vomitaré de Mi boca”



Desde hace ya tiempo que se viene escribiendo sobre el posicionamiento referente a los ataques indiscriminados de parte de los grupos eco-extremistas, que si bien, se han extendido del norte de América hacia al sur, y que han causado tanta molestia en sectores anarquistas radicales y ni que decir en los círculos de la izquierda moderna.

El discurso incomodo de estos grupos tiene su origen en los comunicados del proyecto comenzado por ITS en 2011, en donde se pronunciaban a favor de la violencia terrorista en contra de aquellos que tienden al progreso tecnoindustrial, sin importar herir a terceros.

Esto quedó claro tras el primer atentado del grupo, en donde un trabajador de la UPVM no entregó al objetivo el paquete-bomba abandonado en el campus, y lo decidió abrir él, sus heridas fueron el comienzo de una historia de ataques que hasta hoy prevalece.

Desde el comienzo, ITS sin lugar a dudas fue un grupo sui generis, que llegó con fuerza tumbando, con sus críticas, posicionamientos victimistas, civilizados, progresistas, humanistas, etc., gestados en varios círculos (eco) anarquistas de esos años.

Algo de historia

En México más de uno se ha incomodado y se ha escandalizado por las palabras y actos del grupo en cuestión, colectivos, organizaciones y sujetos que enarbolan ideologizaciones tradicionales antagónicas con el estado, instituciones, partidos políticos, etc., no comprendían (y parece que aún no lo entienden).

¿Que era toda esa oleada de comunicados y atentados contra científicos en 2011?, algunos eunucos vociferaban que ITS era obra de un plan macabro para justificar la represión contra los movimientos sociales y/o anarquistas de esos años.

¿De dónde salió un grupo tan incorrecto a la hora de atacar?, ¿Qué significan esas reivindicaciones a favor de la Naturaleza Salvaje? ¿Qué México no era “tierra” de zapatistas, rojos y anarquistas cagones que se atascan la boca con discursos autonomistas-populistas? ¿Son acaso, una nueva escisión de algún grupo armado comunista? ¿Son realmente ecologistas radicales como lo dicen ser, o son una estrategia militar para encarcelar a los chillones de siempre que claman justicia? ¿Acaso son punks jugándonos una broma de mal gusto?

NO, ITS es un grupo de individualistas provenientes del eco-anarquismo que se alejaron de tantas ideas utópicas e irreales, que criticaron y se auto-criticaron, que avanzaron entre las sombras, y que se plantearon el ataque aquí y ahora.

ITS gruñe fieramente diciendo que: no hay NADA que cambiar en la sociedad, no hay TAMPOCO un “paraíso primitivista” por el que luchar, la “revolución” NO existe, NO somos anarquistas, comunistas, feministas, punks, ni ningún otro estereotipo “radical”, estamos en GUERRA contra la civilización, contra el sistema tecnológico, contra la ciencia y contra todo lo que quiera domesticar la Naturaleza Salvaje y nos quiera artificializar como humanos aferrados a nuestras raíces más profundas. No negamos NUESTRAS contradicciones, es más, nos importa poco vernos “incoherentes” ante los que nos critican estúpidamente diciendo: ¡si se oponen a la tecnología porque usan internet! Ante esas críticas vagas y faltas de bases, nuestro gargajo escupido en sus patéticas caras.

Tras la primera etapa de ITS en 2011, llegó la segunda marcada tras publicar su sexto comunicado en enero de 2012, en el cual, remarcaba varias auto-críticas que hicieron que ITS se desprendiera casi por completo de su herencia anarquista y su discursiva “kaczynskiana”.

Su tercera etapa en 2014 con “Reacción Salvaje” fue más que clara en su discurso, manteniendo su actitud indiscriminada en los ataques que llevaron a cabo sus diferentes grupúsculos, de los 25 comunicados que emitieron en un año, 15 fueron reivindicaciones.

ITS no mentía cuando escribía rampantemente en sus comunicados que no le interesaban los heridos que dejaba en sus ataques, que eran indiscriminados en su actuar y fue cierto.

En Abril de 2011, ITS dejó herido gravemente al mencionado trabajador de la UPVM en el Estado de México, en Agosto un paquete-bomba dejaba heridos a dos importantes catedráticos del Tec de Monterrey en el mismo estado, en Noviembre asesinaron de un disparo en la cabeza a un reconocido investigador de biotecnología en Morelos, en Diciembre un sobre-bomba hirió a un catedrático más de la UPP en Hidalgo. En 2013, un trabajador postal resultaba herido tras robar un paquete-bomba de uno de los buzones de la Ciudad de México. Es decir, en el periodo 2011-2013, ITS dejó 5 heridos y un asesinado, 4 fueron de gravedad, y 2 no tenían que ver con las personas-objetivo.

Los heridos también se repitieron con RS, en Julio de 2015 un funcionario público perteneciente a la Comisión de Derechos Humanos resultó con quemaduras, tras abrir un paquete encontrado en la cochera de su edificio-cede en el Estado de México. El 14 de Agosto una secretaria del Grupo Cuevas (ingenieros ligados a ICA), resultó herida de igual manera tras abrir un paquete abandonado en sus oficinas en el mismo estado.

Después de la muerte de RS, los grupos eco-extremistas que lo presidieron ya cuentan con su historial de heridos tras sus ataques, en Octubre de 2015 nueve bombas en igual número de autobuses del Mexibús (Estado de México), fueron detonadas con sistemas de relojería, y aunque el ataque fue en contra del transporte público no arrojo más que un herido, en la acción, había riesgo de dejar a más de uno con severos daños físicos, lo cual a la “Secta Pagana de la Montaña y Grupos Afines” no les importó.

En Noviembre de ese año un paquete-bomba, abierto dentro del Consejo Nacional Agropecuario en la Ciudad de México, hirió al vicepresidente de la Alianza Pro-Transgénicos, también a su secretaria y a dos civiles que se encontraban cerca, el “Circulo Eco-extremista de Terrorismo y Sabotaje” se responsabilizó del atentado.

Dos grupos más, provenientes de la muerte de RS, el “Grupúsculo Indiscriminado” y “Ouroboros Nihilista”, han intentado detonar sus explosivos sin importar herir a terceros, y aunque al parecer sus ataques han sido frustrados, la intención sigue.

En Enero de este año 2016, volvió a aparecer ITS públicamente con su primer comunicado, lo que parecía otra etapa “de las de siempre” dentro de esta Guerra, se convirtió en sorpresa para muchos. Quince días después de la publicación de su primer texto, ITS había realizado seis ataques con explosivos en tres diferentes estados del país, su capacidad operativa llegó a dar mucho de qué hablar, una semana después de su segundo comunicado reivindicando esos ataques de Enero y Febrero, un bus Transantiago era reducido a chatarra quemada en la capital chilena a plena luz del día, el nombre firmante de quien se responsabilizaba del ataque era: “Individualistas Tendiendo a lo Salvaje-Chile”.

Con ese tercer comunicado del grupo, se evidenciaba la internacionalización del eco-extremismo indiscriminado. Una semana después de la quema del bus, era publicado el cuarto comunicado firmado por “Individualistas Tendiendo a lo Salvaje-Argentina”, en donde se responsabilizaban de un artefacto explosivo en la Fundación de Nanotecnología, de varios mensajes amenazantes enviados contra científicos y contra la prensa, también habrían dejado un paquete con pólvora negra con un mensaje en una estación de buses en Buenos Aires.

Aunque ITS en Febrero actuó en tres países distintos bajo sus propias pautas, sumando 10 actos diferentes y algunos de ellos fueron a plena luz del día, la oleada de atentados solo arrojó dos civiles heridos.

En Marzo el quito comunicado de ITS-América (México, Chile y Argentina), defendió y recalcó el posicionamiento que tuvo desde 2011: NO importa herir civiles, esto es una Guerra, el ataque es indiscriminado. ITS NO reconoce moralismo en el atentar.

Tras estas palabras incomodas, hubo reacciones…

“Debates”, notas e indirectas

Tras la difusión de los ataques de los grupos eco-extremistas en México en diferentes blogs de “contrainformación” anarquista, muchos de ellos han expresado su desacuerdo con notas al pie de página al publicar esos comunicados, otros se han limitado a solo publicarlos sin ningún miramiento ni opinión, otros más simplemente no publican nada referente a nuestras posturas, y es entendible, NO todos los blogs, revistas y demás proyectos de tendencia anárquica, tienen la obligación de publicar lo que los grupos eco-extremistas dicen o hacen, siempre habrá diferencias, algunas positivas y otras más negativas. Lo que quiere recalcar el Grupo Editorial de esta Revista Regresión (que es parte de ITS-México), es lo siguiente:

-NO queremos que los demás acepten nuestros “términos y condiciones”, NO intentamos ser agradables o amigables con extraños, o que ciertos grupos o individuos se “vuelvan” como nosotros, NO nos interesa “convertir” a nadie del eco-anarquismo al eco-extremismo. Los pocos que decidimos adoptar esta postura estamos convencidos de que un proyecto como este debe ser defendido con uñas y dientes, pensado, y planificado para dar golpes más certeros.

-Algunos anarcos han dicho que somos una “Mafia”, les tomaremos la palabra a aquellos criticones y bocones que andan difamando nuestro proyecto tanto en México como en otros países en donde el eco-extremismo ya tiene presencia.

Somos una clase especial de crimen, delincuentes que se han conglomerado en un grupo para atacar en diferentes lugares tanto de México como de Chile, Argentina y demás países, no la piensen dos veces al intentar “insultarnos” diciendo que somos terroristas o una nueva clase de mafia, porque no nos insultan y ¡porque lo SOMOS!

-Todos pueden expresar su enojo al leer nuestras líneas, lo han hecho muchos gringos “anarco-zerzanianos” ocultos, por mencionar un ejemplo, en el portal “Anarchist News”, en el cual, por cierto, se han censurado los comunicados de ITS por considerarnos “reaccionarios”, y no decimos esto con actitud de mustios y víctimas, para nada, lo decimos para que los blogs que no estén de acuerdo con nuestro discurso, dejen de comportarse tan pluralistas y si realmente les causa incomodidad nuestras incorrectas, terroristas y mafiosas palabras las dejen de publicar, nos harían un favor.

-Como decimos, todos pueden expresar su incompatibilidad con el eco-extremismo indiscriminado que defendemos, eso lo han hecho también los autodenominados “Célula Revolucionaria Paulino Scarfó” (CRPS), en su comunicado de febrero de este año, en el cual hacen alusiones indirectas del atentado de ITS en Chile, repetimos, es saludable criticar y expresar desacuerdos, PERO lanzar indirectas ¡NO es de cabrones! Mejor hubieran firmado como “Célula Anarco-cristiana León Tolstoi”. Parece ser que estos anarcos no tienen memoria histórica, o que sufren de una amnesia severa al mencionar a aquel que fue compañero del TERRORISTA Severino Di Giovanni, el anarquista que voló el consulado italiano en Buenos Aires, matando a varios fascistas pero también hiriendo a civiles, quien asesinó a un anarquista que lo tildaba de “fascista”.

Scarfó acompañó a Di Giovanni en la etapa más violenta de su Guerra Individualista contra objetivos movibles y simbólicos, él fue un INDISCRIMINADO, de hecho fue condenado por los mismos anarquistas de su época pues sus métodos de lucha fueron considerados de “inapropiados”.

Es verdad CRPS, los grupos eco-extremistas, ITS y mucho menos nosotros somos revolucionarios, no compartimos tampoco su discurso tan repetitivo y aburrido, solo que nosotros a diferencia de ustedes, ¡somos directos y no nos andamos con putas insinuaciones y rodeos pendejos!

Algunos posicionamientos de nosotros para “Nigra Truo” (NT)

Hace unos días un integrante del blog “Por la Anarquía”, publicó un texto en donde se puede leer su posición a favor y en contra del eco-extremismo, hasta ahora es la única critica que se acerca más a lo sincero, pues este no solo se centra SOLO en criticar lo que defendemos sino también hace algunas críticas hacia los entornos anarquistas.

Aunque NT no se salva de nuestra respuesta a sus críticas, así que tenemos que aclarar lo siguiente:

-Al parecer a NT se le ha “revorujado” la información que tiene de ITS, y ha escrito que es una contradicción empujar el Debate Amoral que propusieron los nihilistas de la casa editorial “Nechayevshchina” y al mismo tiempo tener la regla moral de: “La naturaleza es el bien, la civilización es el mal”, a NT le recordamos que ITS tiene etapas diferentes, si bien, el grupo defendía mucho ese lema Naturien desde el 2011, pero los ITS de hoy son diferentes, desde hace varios años que ITS no había empleado esa frase, por lo que, querido NT, lamento sarcásticamente decirle, que su crítica referente a este punto, se cae por su propio peso, puesto que ITS ya no defiende ese lema, pues la Naturaleza Salvaje está en un plano “extramoral”.

-Al leer la crítica de NT parece ser que se ha estado confundiendo lo que nosotros, los que defendemos la tendencia del eco-extremismo, entendemos por Ataques Indiscriminados, un ataque de estos no es poner una bomba en la casa de cartón de un vagabundo, no es incendiar un puesto de un vendedor ambulante, NO, cuando nos referimos a Ataques Indiscriminados es que vamos a poner una bomba en algún lugar en específico, empresa, universidad, casa particular, automóvil, institución, etc., en donde esté nuestro objetivo-humano a atacar, sin importar que el explosivo alcance a civiles. Ataque Indiscriminado es incendiar algún lugar simbólico sin importar que haya “gente inocente”, siempre golpeando al Progreso Humano. Ataque Indiscriminado es eso que ha hecho ITS desde 2011, y que se ha abordado al principio de este texto, es mandar paquetes-bomba sin importar que se afecten a terceros, siempre teniendo como objetivo desestabilizar, aterrorizar e implantar el caos en una sociedad carente de pensamientos propios.

-Seguimos festejando los “desastres naturales”, los cuales se pueden ver como actos de venganza o como reacciones violentas de la Naturaleza Salvaje (dependiendo de la auto-cosmovisión individualista que se aleja, de aquella que defiende la cultura civilizada), derivadas de la destrucción medioambiental que a su vez está propiciada por la mano humana, tanto de gigantescas multinacionales como de sus peones “proletarios”.


A manera de finalizar este texto solo queda decir que, tanto los ataques de los grupos eco-extremistas van a continuar así como su incomodo discurso. Siempre habrá puntos en acuerdo-desacuerdo, invitaciones a debates, indirectas, y mierda vertida de las bocas de algunos, pero que se sepa bien que lo que también habrá mientras sigamos existiendo, es una respuesta desde nosotros, los terroristas, los incorrectos, los que no nos callamos lo que pensamos, los que aclaramos antes que nada, los de la Mafia Eco-extremista!!


Con la furia desconocida de la Naturaleza Salvaje!

Con Chahta-Ima, Nechayevshchina y Maldición Eco-extremista!

Con ITS-de México, Chile y Argentina!

Adelante con la Guerra!

Xale: Jefe editor de la Revista Regresión

México, invierno 2016