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maybe all of us can feel it: our bosses and tormentors are afraid of what they would do without us, and their threat is a promise — the best parts of our lives are anarchy already. — location: 23 ^ref-21158

Free people do not request the changes they want to see in the world; they make those changes. — location: 103 ^ref-43329

Most of the societies and organizations that have successfully lived free of government have not called themselves “anarchist”; that term originated in Europe in the 19th century, and anarchism as a self-conscious social movement is not nearly as universal as the desire for freedom. It is presumptuous to assign the label “anarchist” to people who have not chosen it; instead, we can use a range of other terms to describe examples of anarchy in practice. — location: 111 ^ref-27107

Temporary gain: Many of the examples in this book no longer exist. Of course, anarchists are not trying to create permanent institutions that take on lives of their own; specific organizations should come to an end when they are no longer helpful. Realizing that, how can we make the most of bubbles of autonomy while they last, and how can they continue to inform us after they have ceased to be? How can a series of temporary spaces and events be linked to create a continuity of struggle and community? — location: 149 ^ref-36466

Someone who read over this text pointed out to us that reciprocity is a fundamental value of indigenous worldviews. The question he posed to us was, if anarchists who are mostly Euro/American are going to take lessons from indigenous or other communities, cultures, and nations, what will we offer in return? — location: 183 ^ref-25502

Therefore, perhaps the most important lesson to take from the story of the Mbuti is not that anarchy — a cooperative, free, and relatively healthy society — is possible, but that free societies are not possible so long as governments try to crush any pocket of independence, corporations fund genocide in order to manufacture cell phones, and supposedly sympathetic people are more interested in writing ethnographies than fighting back. — location: 305 ^ref-36141

“After the cataclysm, social bonds will strengthen, volunteerism will explode, violence will be rare…” — location: 358 ^ref-50375

Upon her expulsion Anne Hutchinson organized a group, in 1637, to form a settlement named Pocasset. They intentionally settled near to where Roger Williams, a progressive theologian, had founded Providence Plantations, a settlement based on the idea of total equality and freedom of conscience for all inhabitants, and friendly relations with the indigenous neighbors. — location: 394 ^ref-7856

Judith Van Allen “Sitting On a Man”: Colonialism and the Lost Political Institutions of Igbo Women.” Canadian Journal of African Studies. Vol. ii, 1972, pp. 211–219. — location: 439 ^ref-44130

War may be the result of natural human behavior, but so is peace. Violence certainly existed before the state, but the state developed warfare and domination to unprecedented levels. As one of its great proponents pointed out, “war is the health of the state.” — location: 464 ^ref-56759

In certain situations some form of leadership is inevitable, as some people have more skills or a more charismatic personality. Consciously egalitarian societies respond to these situations by not institutionalizing the position of leader, by not affording a leader any special privileges, or by fostering a culture that makes it shameful for that person to flaunt his or her leadership or try to gain power over others. — location: 549 ^ref-3125

Although the movement kicked off with the most widely attended day of protest in human history on February 15, 2003, the organizers deliberately channeled the energy of the participants into rigidly controlled rituals that did not challenge the war machine. Within two years, the anti-war movement had completely squandered the momentum built up during the anti-globalization era. — location: 639 ^ref-27622

If humans are naturally selfish and competitive, we cannot expect to live in a cooperative society. When we see how differently other cultures have characterized human nature, we can recognize human nature as a cultural value, an idealized and normative mythology that justifies the way a society is organized. — location: 712 ^ref-40340

The Western idea of human nature functions as a part of this social control, discouraging rebellion against authority. We are taught from childhood that without authority human life would descend into chaos. — location: 715 ^ref-42650

Many groups also use a “vibes-watcher,” someone who volunteers to pay special attention to emotions and interactions within the group, recognizing that the personal is political and that the tradition of suppressing emotions in political spaces derives from the separation of public and private, a separation on which patriarchy and the state are based. — location: 892 ^ref-24990

According to this principle, it is better to respect the differing views of the members of a group than to enforce a decision that leaves some people excluded or silenced. — location: 902 ^ref-3803