Anarchy: a journal of desire armed. #36, Spring 1993
      anticopyright - Anarchy may be reprinted at will for 
      non-profit purposes, except in the case of individual 
      copyrighted contributions.

COLUMNS
-includes The Iconoclast's Hammer by Feral Faul, Schiz-flux, 
On Virtual Reality by Bob Brubaker, and Travelling Autonomous
Zone.

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The Iconoclast's Hammer
By Feral Faun

                       Some Not Completely
                       Aimless Meanderings
It's time to think about writing another column. There are a lot of
topics worth examining - topics to which I have given a lot of
thought and which are fundamental to understanding and opposing
authority. But I have no desire to put energy into examining these
topics right now. There are times when I know exactly why I'm
writing. I get a real pleasure out of making my explorations
coherent enough to express them to others. I look forward to the
possibility of stimulating and challenging discourse...But at the
moment, this isn't the case. Not I don't want to express myself
coherently or be involved in challenging discourse. But, at the
moment, I'm not convinced that my recent writings are doing that
for me.

 Recently, I was at an anarchist gathering in Long Beach,
California. There was much that could be criticized about the
gathering, but I got involved in several intelligent, humorous and
challenging discussion - even in the context of workshops! Due to
a lack of p.c. and process fetishists, it seemed much easier to get
to the heart of what was being discussed, and most people did not
take offense at passionate expressions of differences. But, around
this same time, I learned that articles I had written were being
thoroughly misunderstood. I came across responses to my pieces
which described my writings as `Marxist', `economistic' or
`moralistic'. This reminded me of the time when a reviewer
described two pamphlets I'd written as attempts to ``create a new
religion'' when I was trying to reclaim for myself what religion
usurps and places in the realm of the `spiritual'. Although much of
this misinterpretation of my writings can be attributed to projec-
tions of some people's ideological blind-spots, it is still
frustrating to see my attempts to express an explicitly amoral,
anti-economistic critique being interpreted as the opposite.

 Language often frustrates me. Every language that exists in the
civilized world developed within the context of authoritarian
relationships. Those of us who wish to challenge such relationships
and express the possibility of free relating outside the context of
authority can't help but twist, contort and play with the language
we use. In a sense, we create a new language, a language which we
hope expresses the possibilities the old language tends to
suppress. This is bound to lead to some misunderstandings. I know
that most of the readers of my writings are either anarchists or
anarchist sympathizers. I also know, from extensive interaction
with anarchists, that most anarchists `think' and talk in the terms
of discourse created by society, by the system of relationships and
roles that is authority. They are anarchists because they hate the
government, the state, all bosses and hierarchy, but they haven't
conceived of the possibility that authority may run much deeper
than this - that it may be the entire system of relationships and
values that is society as we know it, a system into which we were
all integrated to one extent or another...and that it may be the
very language which we've been taught to use to speak...about
everything. So I guess I shouldn't be surprised that my attempts to
twist this language against itself, into a language that can
express rebellion and the possibility of real life, a language that
is my own, should be misinterpreted. It's probably far more
surprising that anyone else ever understands what I write, even
partially. But I'll try to clarify things a bit more by reiterating
things I've said a million times as plainly as possible, which is
to say, now I'm really gonna rant....

 There are people who are anarchists in the sense of being
believers in anarchism. Their anarchism consists of a moral and/or
social system which they wish to create and expand into a world-
wide system of relationships. This ideal forces them to morally
oppose those aspects of this society which are in contradiction to
their values. I am not an anarchist in this sense and have not been
since 1981. But we've all heard of pianists, cellists and
guitarists - so why not be an anarchist in this sense, one who
plays anarchy? Let me explain. The simplest definition of anarchy
is ``no authority.'' Where there is no authority, a myriad of
possibilities that cannot exist under authority suddenly open up.
If authority is the entire system of relationships that produces,
reproduces and is society, then to ``play anarchy'' is to create
situations in which this system breaks down and to extend such
situations as far as circumstances allow so that possibilities
outside of structures of authority can be discovered and played
with. I want to do this for no other reason than that it gives
great pleasure and expands my life.

 Several years ago, a friend of mine, who was not well-read in
radical theory, but who knew she was fed up with the rules and
moralities anarchists tended to make for themselves, said to me:
``I'm not an anarchist! I'm a me-ist!'' Kind of sad that, even
among those who claim to oppose authority, it seems necessary to
make an `ism' out of living, doing and rebelling for oneself. But
with all the moralistic drivel that passes itself off as anarchism,
it is necessary to keep on harping on the fact that for me this
ain't a question of `good' and `evil', `right' and `wrong',
`justice' and `injustice' - though I may chose to play with some of
these concepts if it pleases me; it's a matter of how I want to
live.... Even freedom is of value to me only because the fewer
restrictions there are on me as I pursue the possibilities I want
to pursue, the fuller and more wonderful my life can be. If my
egoism is expansive, it is because your pleasure gives me pleasure
-  not because I'm an altruist.

 But what about greed, selfishness and wealth? One of the most
banal falsifications of moral anarchists is their attempt to
explain the economic realities of capital in terms of individual
``moral failings.'' The only problem with greed as it exists in
this society is that it isn't greedy enough! The capitalist, the
corporate executive and the power monger merely take a huge chunk
of the impoverished reality offered by society, and mete out
smaller portions of the same to everyone else. In the process, they
lose themselves by becoming nothing more than their roles and
destroy the wealth they could enjoy by making it into resources and
capital. Their `greed' is much more the desperate addictive need of
those who know they have become nothing - the need to make every-
thing into nothing. I am pissed off at them, not because they are
greedy, but because the limited and impoverished nature of their
greed is destroying the world of real wealth for which I am greedy.
You see, I want the universe to be mine. I want to encompass every-
thing, every passion, every desire, every being into myself - I
have a boundless greed! But no economy can make this possible. In
economic systems, things can only be owned as property. Property
means limited ownership of limited things. What is one's property
is always far less than what is not one's property, so property
always means poverty. Wealth can only exist where there is no
property and where no economic relationships exist - where I can
make everything my own and you can make everything your own - and
included in what I make my own is your pleasure in making
everything your own. In economic systems, greed is small, petty and
contractive and generosity appears to be altruistic. But beyond
economic relationships, greed is expansive and wants to have and
enjoy the other's enjoyment, and generosity is the greatest form of
selfishness as your pleasure becomes my pleasure.

 So my writing, like everything I do, is an attempt to express an
expansive selfishness - to get something I want. I haven't the
least interest in winning people over to the cause of anarchy, nor
of winning other anarchists over to my opinions. What I'm
interested in is participating in a challenging discourse that can
be part of a radical practice that challenges society in its
totality by creating an expansive, anti-economic selfishness. I am
arrogant enough to say that such a discourse requires a certain
minimal understanding to be truly challenging and that I'm not the
least bit interested in wasting time arguing with those without
that understanding. These meanderings touch on some of these
matters. I'll be using this column to expand on this in the future.

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Schiz-Flux
By Drake Scott

                          The Movement
                          of Schiz-Flux

There is a movement abreast, a thigh, a leg, torso, a murmured
breath away, tugging at the sleeve of your heart, encouraging you
to abolish your ``critical distancing,'' your customary `safe-
space' panic button...and come crawl into this (our) cozy cocoon!
Here pullulating parts re-birth each other as fragments/entireties
by mutual and transitory interfacing, configurations of flesh
folded upon flesh. Here we enter ``the place of each other, beyond
surface walls of cold and ice, the place of [post-] art-making and
love making.''

 Movement toward the other is natural attraction (and repulsion),
a focalized nowness courting elation on the edge of experience,
bursting through the freeze frames of interpretive holds on our
unconscious, finding the unfettered, the unclogged but uh jagged
material (rescheduled) for release. But when??? What is the point
of the orphan heart playing hide-and-go-seek?

 Everyone always fantasizes about the party where everybody gets
naked, dancin' up a storm, touching people freely within parameters
of negotiated trust. Surely our forebears spun homegrown jams of
corporeal intimacy around fires in caves in the woods on beaches or
by rivers. But the thread of experience connecting us to these
delectable practices is frayed and come apart, loose ends hanging
the heads in the spectacle of passive consumption of the represen-
tation of fulfillment. Post-mortem suiciety continues the carnage
wrought by Cartesian thinking, the university heads mired in text.
The spinal cord dangling, cut away from the body - the machine
fully subjugated to Ideology and its institutional mechanizations.
Oedipalization: the process whereby the instincts are surgically
removed - play, fun, spontaneity and love are crushed and replaced
by conformity and fear of freedom, amounting to ``preemptive colo-
nization'' of infants. Carnal knowledge starts and stutters on the
ruler slapping the hand of the masturbating child, penis cut in
birth trauma of patriarchy, bit/byte-size chunks of desire regurgi-
tated in the family porno machine. Spiritual darkness, emptiness.

 Schiz-Flux moves a collective enunciation of desire. In Madison
we are invited to parties by host(esses) who, same as at any other
party, want us to do something outrageous, so they can follow suit.
Schiz-Flux catalyzes movement toward an a-signifying sensuality. We
might dress in drag, maybe strip & strut, display homo-erotic
touch, dance and holler; or we'll split the scene and effect a
moving situation through the streets, give guerilla `performances'
on the library mall for the drunken students. We aim at the re-
placement of poor, defenseless, guilt ridden, puppets in internal
straitjackets with free non-Oedipalized, uncoded individuals. There
is no morality here boys and girls. Only mutuality and consent.
Call it the revolution of everyday life, the construction of
situations or temporary autonomous zones - these fluxuations flow
from the source of one's own predisposition - desire becoming until
fruition - and other becomings which destratify the social arena
and de-center its subjects, opening onto a smooth space, a plane of
(in)consistency offering post-graduate degrees in schizoversion,
Anti-ism and advanced idiotics. We protest against any interference
in the free development of delirium.

 Schiz-Flux is materialist psychiatry, anti-matter pilots careening
out of control, (mis)behavioral artistic derelicts unlocking
accustomed patterns, breaking the codes, delving into the molecular
unconscious, that biolectic substratum of desire, imbedded,
inseparable in/from mental/physical/total. Setting up altered
environments, environments to alter emotions, psycho-geographical
effects where instinct meshes with conscious control.

 Jack-of(f)-all-trades, each Schiz-Flux member carries with them
the official rules of (mis)conduct, realizable only through
unwriting. That is, one exits the cage of head and its myriad
altars of text. Seized as if from the bush, a true alien in the
city, by passing the waiting lines for Inscription into work and
school heading down the pavement, blood flowing out to the hands
and heart to where the pavement ends. Flees to the nature zones to
escape the toxic culture and it's thoroughly conditioned `counter-
culture'. Materializing zones for quiet, screaming, chasing,
listening, loving and getting in touch. Hearts can surely undo the
debris.

 At the Bloomington anarchist gathering I give a playshop on the
sleeping bag-covered floor of a university classroom. The tape by
Debbie Moore that I play has us lay down & rock, put on blindfolds
and touch (half of us are naked). A man is passively resisting. He
is haunted/conditioned by his past. I search entrance to his trust
and find closure. The others are mixing in a primordial sea.
Finally someone finds him.

 There is always Fluxuation, dementation from other dimensions. We
are all like little children trapped away and inside by deep drifts
of snow, waving and calling from our distant houses, snowbound. We
can sail over the snowbanks through each other's bodies. We can
ride down hills of wonder and enter into the games and spells and
hidden treasures of each other's personal, sensual, even forgotten
ways. And from all of this letting in and more letting in we are
finding the wisdom of the free and clear. Like the waving children,
snowbound, our bodies beckon, and our heartfelt bodies can find
answers between us through our touch (Moore).

 Pseudo-filing away at the adult world (mature destruction), frolic
(frau lick), and frenzy (friends y puta sagrada). Nomadic fluxua-
tion and the ability to fully, deeply grieve makes the trampled
heart jump right back. Traversing mountains and valleys of love,
searching for the primitive and a tribal nexus of connection: Nomad
is mad, is madder than thou who is stationary. Infinite stopped-up
brevity, hasteful glimpses/somersaults into each others lives. No
performance, just sharing, briefly, hardly touching, looking for
entrance cues into others inner unclogging the utter black hole of
smoke-darkened lungs, grief center entirely numb.

 Worlds. Seek, salk, sulk, sage. Rattle, cuddle, nibble, widgely,
tirage. Throw out Oedipus, throw out Sophocles. Hide from concrete
establishment my hardened cock at the library, cute blond with the
wet pussy. [escuse (sic) that burst of phallo-centric semen which
interrupted my text!] I am rocking my bosom.

 Schiz-Flux is not art is post-art is not mail or male art or sex
art or just sex. Art thou? It is quickly geared for chopping off
social appendages & fixtures which have become attached to the
body, channeling it's breaks and flows into holistic quarks,
triggering a-signifying processes. Sometimes Schiz-Flux movement is
too fast, and the flow reverts to the paranoiac, the paralythic.
Passing too many stages too quickly sometimes leads back to mommy
and daddy, the shrink, the cop, the professor and priest. For this
we caution initiates to unhinge themselves gradually, letting the
psyche re-con-stitute itself at its own pace.

 The Schiz-Flux movement is a pastiche of plagiarism. Notions
lifted from situationists, neoists, existential phenomenology,
PRAXIS, Frank and Debbie Moore, Feral Faun, permacult, ontological
anarchy, Deleuze and Guattari, anti-Oedipus, post-structuralism and
post-Toasties. More than left-brained, nit-winged word games
issuing from a yakkity-yak empty bravado, Schiz-Flux is the dance
of life with open and crazy arms. 

 Individuals are being born again and I am glad, glad, glad as if
spring were burgeoning again in the earth. Were I alone in feeling
it, the entertaining folly of having desired to conquer death while
liberating every desire from, would remain.

 Schiz-Flux can be found on any street corner or wilderness
enclave. Seek them lurking in the bathrooms of Greyhound stations
or unexplored caves, or simply write: Schiz-Flux, c/o Box 28,
Naalehu, HI. 96772

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                       On Virtual Reality
                   Commentary by Bob Brubaker

 The following commentary is excerpted from a personal letter in
which Bob Brubaker evaluated articles published in Sect 7: Notes
from the Tokyo Underground by Jonathan Seidenfeld and Andy Frith.
The articles included "State of the cyberpunk nation" in issue #1
and "Passive media, interactive media" & "Severin's dekapitation
korner" from issue #2, and may still be available from Sect 7
(Nagareya, Masukopo-Takadanobaba 1-D, Takadanobaba 1-25-5,
Shinjuku-ku, Tokyo, Japan; or 640 Polk St. #302, San Francisco, CA.
94102, USA).

FRITH'S AND SEIDENFELD'S PIECES ON COMPUTERS, MEDIA, and "virtual
reality" were simply revolting. These aren't critical analyses in
any sense of the term - they're advertisements, promo pieces for
the information age. This isn't the place to go into all my
objections to their technophilia; suffice it to say that Frith
takes for granted one of the biggest intellectual frauds to be
foisted upon the public since the advent of behaviorism: the crude
reductionist notion that the mind is at bottom simply a highly
sophisticated "information processor," or in the words of computer
scientist Marvin Minsky of MIT, "a computer made of meat." Frith
reduces complex societal developments to a single factor,
information, and simply assumes in a caricature of abundance, "the
more information the better." As he puts it: "The human eye is
capable of scanning gigabytes of information every second, but by
relying heavily on the written word as our major information source
we are restricting ourselves to the kilobyte range. If a picture is
worth a thousand words, then a 3-D representation of that picture
is worth a million, and a 3-D spatial environment that I can move
around and interact with is worth a billion."

 Frith's words may make glib advertising copy, but they will
scarcely serve as an analysis of the relationship of humans to
information. If the human brain really were merely an information
processor, then Frith would be right. Why operate an information
processor at less than full capacity? But as the above quote
demonstrates, Frith merely assumes that humans should be `scanning'
as much information as possible. But why? Just because we are
`capable' of it?

 Herein lies the danger of the reductionist metaphor of the brain
as an information processor: by abstracting from concrete human
experience, this metaphor recasts humanity in the image of a
machine. What is lost sight of here is that the human mind exists
not only to take in `information' but to think. And as Theodore
Roszak persuasively argues in his book The Cult of Information: The
Folklore of Computers and the True Art of Thinking (a book Frith
and Seidenfeld would do well to read, that is if they don't mind
`restricting' themselves to the kilobyte range for a few hours),
"the mind thinks with ideas, not with information." (Roszak's
emphasis). Indeed, some of the mind's richest and most fruitful
ideas - what Roszak calls "master ideas," "the great moral, reli-
gious, and metaphysical teachings which are the foundations of
culture" - take shape in a context in which the importance of
information and its means - computer data banks, CD-ROM disks, mass
media - dwindle to insignificance. Roszak spends considerable time
discussing these ideas because "they bear a peculiarly revealing
relationship to information...Master ideas are based on no
information whatever (Roszak's emphasis). I will be using them,
therefore, to emphasize the radical difference between ideas and
data which the cult of information has done so much to obscure."

 Roszak points out that ideas, not information, are at the center
of every culture; in fact a culture "survives by the power, plas-
ticity, and fertility of its ideas. Ideas come first, because ideas
define, contain, and eventually produce information. The principal
task of education, therefore, is to teach young minds how to deal
with ideas: how to evaluate them, extend them, adapt them to new
uses. This can be done with the use of very little information,
perhaps none at all. It certainly does not require data processing
machinery of any kind. An excess of information may actually crowd
out ideas, leaving the mind (young minds especially) distracted by
sterile, disconnected facts, lost among shapeless heaps of data."

 Frith asserts that "only the modern generation of TV children
brought up on a diet of fast-cut commercials, rapid-fire news and 
increasingly larger amounts of compressed information can relate to
this information overload." But is it really true that the post-
1970-born "technologically literate" are more able to "keep up"
with the information explosion than their parents and grandparents?
I would guess that the situation is precisely the opposite.
Consider the example of information overload which Frith cites:
"one CD-ROM disk made by Encyclopedia Britannica [which] contains
a 26-volume encyclopedia with over 32,000 articles, thousands of
color pictures, animated subjects, including a world atlas, 60
minutes of famous speeches, music and sounds, a complete dictionary
and a scientific glossary that pronounces words." So who is most
able to "keep up" with this facet of the information explosion, the
modern generation of "TV children" or their "technologically
illiterate" parents and grandparents? Considering the relevant
evidence, from falling S.A.T. scores to rising rates of illiteracy
among the young, it seems obvious that it is the allegedly
"technologically literate" TV children who are failing to "keep
up."

 Indeed, many youth have dropped out of the race altogether, and
for the very reason Roszak mentions: Lost among shapeless heaps of
information, unable to make sense of the welter of data, factoids,
images, and sound-bytes with which they are bombarded every day,
many young people are simply overwhelmed, to the point of exhaus-
tion, numbness, and finally indifference. Frith simply ignores this
"falling rate of intelligence," as it has been called, in his
inappropriate euphoria over the information explosion. In fact, he
and his accomplice Seidenfeld wish to bypass the mind altogether,
to propel us directly into the world of "virtual reality," a world
of total simulation in which the mind, normal perception, thinking,
and the written word are supplanted by a programmed total informa-
tion environment. In the VR world of `cyberspace', as Seidenfeld
names it, information is literally injected into the brain via
various types of VR hardware so that "the user feels as if he or
she is actually walking around inside a three dimensional computer
graphics display." According to Seidenfeld, cyberspace is the
ultimate experience, "Mysterious faces, people with no past, a
bizarre fantasy for some, an adventure escape for others, and
always a constant parade of the outrageous, the bizarre. Visitors
are linked by modem from their offices and work stations all over
the world."

 Actually, Seidenfeld's futuristic euphoria notwithstanding, VR is
little more than the latest designer drug, a banal escapism, a
cybernetic Disneyland for jaded yuppies and computer geeks. (The
motto of cyberspace, to be posted at every portal and entranceway,
should read: "Abandon Thought, All Ye Who Enter Here.") It's no
accident that Seidenfeld describes his envisioned "cybertropolis"
as "a marketplace of goods and services" where "hotshot programmers
[show] off their latest creations" and "everything is payable by
electronic bank transfer or by credit card." VR is capital's world,
and the corporate elite who manufacture the hardware and software
aren't going to let you forget that fact for a second.

 VR is capital's world in another, more sinister sense, too.
Capital would like nothing more than for people to turn their back
on the real world and its problems - the world of social misery and
ecological destruction, the world of political and social struggles
and their repression by the forces of power, the world of critical
thought and utopian dreams - for the VR world, a world of escape,
fantasy, and simulated `solutions'. In this respect, `cybertropo-
lis' is quite similar to the futuristic world depicted in the movie
Bladerunner: a city of pure artifice, of technological perfection,
controlled and policed by giant multinational corporations and off-
limits to the poor and working masses, an elite world built upon
the burnt-out, polluted, rotting carcass of old Los Angeles. For
Frith and Seidenfeld, VR may portend "the future," but for most of
us VR is no future at all, just another form of escape, accessible
only to those who can afford it, while those who cannot watch as
the real world quietly goes to hell.

 Thanks to Richard Evanoff for permission to publish this letter.

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Travelling Autonomous Zone

In his book Temporary Autonomous Zone, Hakim Bey suggests that we
not worry about changing the world, but instead take charge of our
own lives whenever possible. He reminds us that, even though such
insurrections as the ones in Paris 1871 and during the Spanish
Civil War were ultimately crushed militarily, they at least
achieved a period of autonomy for a portion of their lives, which
is more than many of us can say.

 One recurring argument that comes up with Anarchists I discussed
TAZ with regards the word `temporary'. ``I'm not so sure I agree
with his flippant attitude towards permanence,'' wrote South Dakota
prisoner Phil Smith. ``I am interested in changing the world to the
extent possible, and it seems that Bey is willing to accept these
temporary autonomous zones flickering in and out of existence while
capitalism abides. Fuck that! I want more!''

 Indeed, we all want more, but the point is that we are nowhere
near the point that we can overthrow capitalism. Should that
prevent us from creating oases of liberation whenever and wherever
possible? Certainly not!

 To put things in another perspective, think of time in a
geological sense. Ten thousand years is merely a bat of an eye when
discussing epochs of geological history. Ten thousand years ago,
much of the Americas was under immense sheets of ice or was the
floor of shallow oceans. Of course, these were only temporary
conditions which have changed radically since.

 In a historical timeframe, human beings have only been recording
their doings for five thousand years. Capitalism has only been
around a minute fraction of that time, and it will eventually
disappear, just as the era of Assyrian or Babylonian empires
passed.

 In the meanwhile, why not ditch the system now and again to make
something different?

 Though I initially shared Phil's sentiments about the term
`temporary', now I've come to understand that nothing is permanent
anyway, certainly not on this planet. However, I also want more
than an afternoon of liberation or a few months in a squat. I have
a fascination about nomadism that led me to scheming about Trav-
elling Autonomous Zones.

 Perhaps the greatest example of a Travelling Autonomous Zone would
be an ocean-going one. A sixty-foot long yacht could easily contain
a commune of twelve people. The ship could spend most of its time
in international waters, beyond the laws and borders of most
nations. The opportunities for organizational mayhem are incredible
in the open sea: pirate radio, clandestine landings, disrupting
whaling and other mammalian massacres by commercial fishers, not to
mention ferrying outlaw activists to places of relative safety. The
only times the ship would have to come into contact with nations
would be to stock up on supplies (fresh water, food, medicine,
etc.), and the necessity of such contact could be reduced by a
resourceful crew. In times of bad weather a harbor would be a
desirable place to be.

 On land, a bus or small caravan of vehicles could transport TAZ
from one area of liberation to another as time and necessity
dictate. The members could transport materials from region to
region (things like `zines and other literature, clothing, small
trade items, etc.).

 This would be an extremely valuable resource for the anarchist
community, as it might lend itself to more secure distribution
(though somewhat slower) than the U.S. mail. Also, it seems that
nomadic bands are more naturally resistent to hierarchy than
stationary communities. Several such rolling communities could
expand for events such as national or regional gatherings, and
would also create propaganda merely by passing through rural areas
that have little experience beyond their own communities.

 Of course, this visibility would also be a danger, as it might
attract the attention of unwanted, watchful eyes. Still, it would
be better to travel in numbers than to do it alone.

 In areas where there is not a strong squatting movement, the
squats could move from one place to another as their presence
became more noticeable than is comfortable for the squatters. By
moving from one campsite to the next, anarcho-campers would be
difficult to keep up with, even in the anarchist community. These
problems are easily overcome by using available technology, such as
radios or cellular phones.

 All in all, `temporary' or `travelling' autonomous zones can
easily be created by people with the will to do them. In this way,
a clear demonstration about how non-state communities could
function would do more to educate people about mutual aid and coop-
eration than almost any other vehicle for the promotion of an-
archist ideas. It's one thing to think/talk/ write about your be-
liefs, but it is much more meaningful to actually enact them!

 Let's get busy, ya'll!

 "Travelling Autonomous Zone" originally appeared in Imminent
Strike (504 W. 24th #81, Austin, TX. 78705).