We are not autono­mous, we are everywhere and everyone. We are looking to set an invisible trend that is already here, that abandons the shackles of subculture, identity and ideology, and finds comfort in the revolutionary discomfort we all feel. The sui­cidal are in control, destroying the land that feeds us, mediating our relationships with each other and all life on this planet, and establish­ing a global reality that efficiently forces all life to survival as opposed to living. There is unity in our cynicism, skepticism, and common contempt. There is unity in our neglected pas­sions, malnourishment, and feared temptations. While there is also a division set in their very existence, there is a unity in these feelings. There are those who share these feelings, and those who look to silence them, deceive them, or murder and imprison those feeling them. ‘Fire to the Prisons’

The conversation regarding nihilism in anarchist circles has been almost impossible to tune out in recent years. This article has come about from my own recent reading, personal experiences, and talking to those that read nihilist-influenced literature. Not many of these folks would identify as a nihilist of course, because they usually have a strong aversion to labelling themselves and are working toward ‘a negation of political identities’. There are innumerable articles, books, and lengthy theses on nihilism, published around the world. I don’t profess to know about even a fraction of them, I am simply trying to scratch the surface.

The nihilistic literature I have come across can be deep and convoluted, often deliberately contradicting itself. The level of theory makes some articles dense and nearly impenetrable at times, alienating those that don’t appreciate the philosophical tone and the now-generic writing style. Some of the articles I attempted to read just did not hold my attention, even if they were designed as a preliminary reading. Some were overly poetic, contrived or just simply resigned and pessimistic. In other cases, however, I was totally on board and felt like I could relate to the sentiment.

Throughout this piece I will mostly refer to green anarchy and green anarchist theory but also will touch on (anarcho)primitivism which I see as closely related and a necessary inclusion in the topic. As it did with basic anarchist theory and green anarchist ideas, it would take a few years of contemplation to really familiarise myself with the vast array of nihilist-influenced material that’s out there. Oftentimes too, I think it is unclear where nihilist influences end and insurrectionary anarchist ideas begin, or vice versa. I am merely dealing with the material I have read and found relevant to my own exploration. A preoccupation with internalising theory and regurgitating ideas, at the expense of dialogue and experimentation, is not something worth striving for anyway.

Much green anarchist writing resonates with me, and nihilist tracts and journals may speak deeply to somebody else- it’s all personal and subjective. I have felt from my interactions with nihilists a definite sense of kinship and trust, and I wanted to uncover why this is so. Part of my curiosity is that within nihilism there is often an expectation of a much sharper and deeper critique, which I have felt challenged and confronted by. I see this as a positive. Another pattern I have noticed is the willingness to go further in both theory and action.


“The current nihilism amongst the youth is not arising from nothing. It is a reflection of the total failure of both resistance and capitalism. Many see no alternative and want nothing else other than the complete destruction of the beast that feeds them: the city.”

Uncontrollable : Contributions to a Conscious Nihilism.

As aforementioned, I have tried to find commonalities with nihilist thought and green anarchist viewpoints because I do sympathise with both. I came to green anarchist beliefs the long way around, starting from a destructive and nihilistic streak that showed up earlier in my life. I was originally guided almost solely by boredom, depression, and frustration, then inspired by crappy punk and hardcore music, situationist ideas, art, and existential philosophy via Crimethinc, I’m not ashamed to admit. This led to a rejection and abandonment of the values of mass society, far before I had any serious interest in the natural world, environmentalism, or anthropology.

By this point I believed I should question everything, and attempted to start this process, finding many smokescreens and lies that had clouded my vision. During this process I developed a deep distrust of society and authority in general terms, way before extrapolating this out to the entire phenomenon of civilisation. This is contrary to many other green anarchists I have since met; many had a direct experience with some form of remote, wild place early on, which shapes their anti-civ perspective. I realised that I was against civilisation, but at the time was living in an urban environment with almost no connection to my bioregion, no comprehension of the annihilation of the ecosphere, and no understanding of life outside the industrialised bio-dome.

Like many friends I saw little meaning in anything and wanted revenge on society. This manifested in varying small-scale, non-threatening ways, such as petty larceny and vandalism. At the time there was a generalised refusal of what was ‘on offer’; work, careers, shopping, morality and the spectacle. It was not until the literature of Derrick Jensen, Chellis Glendinning, Ward Churchill and Jerry Mander came my way that I specifically critiqued civilisation. These are lesser discussed nowadays by myself not because they say nothing of worth but are not anarchist, and they don’t delve quite as deep as I would like to go.


By interrupting the apparent consensus and social peace, confrontations make injustice visible and legitimize the rage others feel as well. When the fog of apparently universal submission is dispelled, those who wish to fight can finally find each other—and readiness to fight is a better basis for allegiance than merely ideological agreement.

‘Say you want an Insurrection’

The similarities of green anarchist thought and nihilism start where they discuss ‘civilisation’ as a specific enemy and target of attack. This belief is non-existent in workerist and leftist thinking. I also have noticed that domestication is named as an enemy in several (what I would describe as) nihilist influenced publications and communiqués, and the term is discussed extensively within the pages of magazines such as 325 and Baedan. Domestication is not usually referred to or recognised as a part of the problem (these days). It has been ‘off the table’ in most discussions and accepted as inevitable. Alongside green anarchists, nihilists appear to have it in their sights, along with all the other techniques of control and domination that mass society imposes.

A conscious level of self-reflection appears to be key and common to both green anarchy and nihilism, at least in theory if not always in reality. By remaining critical of all social institutions both seek to tear down internalised structures of morality, repression and leaving behind the guilt-driven ineffectual activist mentality that accompanies and characterises so much of broader anarchism. This extends to vehement criticism of politics in general, embracing and referring to a stance of antipolitics, sustaining a critique of the left and traditional ideas of revolution. This is a step in the right direction in my eyes. It should be obvious, but by encouraging critique I am not referring to ripping other peoples’ efforts to shreds, meanwhile contributing nothing useful to the conversation. Nonetheless, this phenomenon seems as widespread as it is infuriating in anarchist ‘communities’ and literature.

The schism seems to begin where green anarchists will outline what they are fighting for and oftentimes nihilists will not. Nihilism deeply opposes any blueprint and seem to favour attack, sabotage, and rupture for its own sake without a specific outcome in mind. This is probably stemming from the failure of leftist ‘programs’; and therefore an understandable reluctance to carry on in this tradition. Instead, nihilists emphasise the sensation of liberation which comes from a direct confrontation with a target. In this way it is similar to the way green anarchists express a desire for immediacy and, in my opinion, possibly comes from a similar place.

Both green anarchists and nihilist reject activism and organisationalism. There is a focus on the subjective experience in both, and a desire expressed for direct sensory experiences, whether in a forest, ocean or cityscape. An overarching premise common to both nihilism and green anarchy is that one should never wait around or ask permission to be liberated or feel free.


Some contemporary insurrectionism affects a nihilist posture, proposing in an offhand manner that everything that exists must be destroyed. To indigenous or environmentalist ears, this project of universal destruction can sound suspiciously like the program industrial capitalism is already carrying out.”

Say you want an Insurrection

“Does nihilism mean that pretty much everything must go for a decent life to be possible? If so then I’m a nihilist. It’s safe to say that nihil-ism isn’t literally nothing-ism or one couldn’t be both a nihilist and an anarchist. If it means the politics of desperation or hopelessness, no thanks.”

John Zerzan

As John Zerzan, prominent anarchoprimitivist writer, has pointed out, his problem with nihilists is not what they stand for but what they rule out. I have noticed this too, but would say it is generally relegated to the soul-sucking vortex of the internet where ‘know-it-alls’ and contrarians find their miserable home. However, I have come across plenty of articles and personal examples where nihilists have not ruled out everything, and find joy and  celebration within destruction. Indeed some nihilist-influenced writing and themes I find genuinely intriguing and seductive, inciting the desire to act like few others. The concept of ‘passionate friendship’ (as mentioned by the nihilist/egoist writer Wolfi Landstreicher), and a steadfast commitment to solidarity are concepts that are embraced by many nihilists. These are principles that are certainly more meaningful than whether or not you are in political agreeance all the time. On the other hand, some pieces on nihilism and individualist anarchism emphasise the pitfalls of being attached to anything, so commitment or long term alignment with people or groups can be more difficult, or ephemeral.

My own interpretation is that there is an elitist streak present in some nihilist circles that is irritating. Of course, that claim has been levelled at green anarchists and primitivists plenty of times too. It would be wise to remember and focus on the fact that intellectualism, leftism, and the academy are the enemy and have always drained energy away from any struggle or threat to mass society. That said, in terms of practical, tangible direct action and regular attacks on the infrastructure of civilisation, I am inclined to argue that an awful lot is motivated by a purely nihilistic influence, rather than a belief that such a tactic will ‘bring it all down’. It has to be said that if the nihilists are an observable phenomenon (which they would probably argue against) they have been more inclined than most groups to engage in risky and sustained direct action, predominantly fuelled by anger, hatred, and revenge.

By all means, explode with rage. Refuse to reduce your raw anger to demands or suspend your emotional responses to the tragedies around you. Turn your years of pent-up anguish into a fearsome instrument of revenge. Don’t translate your grievances into the language of your oppressors—let them remain burning embers to be hurled from catapults. Attack, negate, destroy.

 But if it’s rage you’re feeling, why quote philosophy professors?

 Say you want an Insurrection


Coming from a green anarchist, anti-civilisation background, and heavily primitivist-leaning myself, I can say there is a significant section of primitivists that are essentially eco-activists that enjoy being outdoors. There is therefore significant crossover with the realms of green activism, student organising, drum circles, and pacifism, and as a result, often, more militant anarchist folks get frustrated. I have witnessed instances whereby folks advocate to ‘drop out’ of civilisation and not give it any ‘energy’, as a primary mode of resistance. Obviously, this does not go deep enough or address the crisis seriously. It is important to recognise how dire the situation is and what level of resistance would be necessary to disrupt the onslaught of techno-industrialism. An acceptance of practical resistance has usually been a major facet of primitivism but I would say this has been dwindling of late, in its place a deluded idea that knowing traditional skills will miraculously heal the entrenched pathology of civilisation. I disagree. A level of philosophical support and solidarity for attacks on civilisation, at the least, should go with the territory.

This is not the case, perhaps due to the co-option/dilution of terms like rewilding and the ongoing campaign of greenwashing by environmental groups, have had the effect of making primitivist concepts palatable to moderate and fluffy hippy activists. I wish it wasn’t so, but I have to concede that it has been an observable phenomenon at gatherings and primitivist encampments I have attended. Conversations around primitivism seem more common but fighting back against the ever-growing tendrils of civilisation is less frequently discussed. Much of this could be self-censorship, attributable to the green scare and the rise of the surveillance state, so the conversations may take place elsewhere. But in many cases it appears some folks just don’t see the point to fighting back and have given up any hope for personal or collective liberation and action. Others pursue change via the mundane, reformist and futile channels of activism and politics.

It is a fine thing to tell stories, foster community, pursue spirituality or magic, and enjoy the fire and stars, and ‘drop out’ of civilisation so that it does not poison one’s psyche. I would argue that all of this can be helpful. Without the flipside of a generalised antipathy towards mass society and decisive strategic self-defence component though, this can be a frustrating waste of time for those genuinely fed up with civilisation. An over-reliance on positivity, hope and magic is absurd. A degree of anger, resentment, bitterness, and a desire for destructive change is a healthy sign and should be encouraged and supported. Without this balance, a paralysing sense of morality tends to take over, and a regression to milder ‘green/eco’ politics. This soon becomes the default setting; and broader, unauthorised actions are condemned as ‘jeopardising all we have worked for’, and careerist eco-activist politicians hijack any struggle for their own purposes.


The nihilism I am advocating would pit itself against all those who wish to manage the potential of the present, not against the people who are managed. Our enemy is not society, our enemies are the people who maintain and create society.

Uncontrollable: Contributions Toward a Conscious Nihilism

‘The dumb or elite try to pass us off as hoodlums. In some ways they’re right. As we mention we are “for nothing” and in this we look to cre­ate a trend that desires to destroy “everything”. We are not a political party, but we are a party; one that celebrates tension, conflict, and at­tack. Not against each other, but to everything that is everything as we know it.’ Fire to the Prisons

The uncompromisingly militant perspective of many nihilist-influenced articles offers a counterpoint to this current failure of primitivism – it primarily advocates and supports property destruction, direct action, attack and sabotage against the mechanisms of society. On the far end of the spectrum are groups like ITS and Wild Reaction, from their communiqués it is clear they have no qualms about killing folks. Other nihilist- influenced texts seem more measured, and offer messages of friendship, community, and favour attack against the machine to facilitate a move toward something better. This aligns well with green anarchist ideas, which encourage the dismantling of the infrastructure of civilisation to slow the assault on our planet, bodies, and psyches and allow us to heal.

In my personal dealings with those who have a more nihilistic outlook they have shown themselves to be quite reliable, solid friends and have shown consideration of my thoughts regarding green anarchy and primitivism. Much more so than other ‘radical’ friends who jump to the defence of civilisation, and lecture me about activist causes I should be supporting more. In general I have found them to have a stronger and deeper critique of mass society, and a willingness to form bonds rather than fight all day about our differences, particularly as many of them are sick and tired of urban existence and what is on offer. This has been a welcome antidote to the waves of anarcholeftist social justice ‘experts’ who revel in the banality of iphones, popular culture, modern ‘life’ and act as apologists for the techno-nightmare engulfing the planet.

‘While many of us feel the specific analysis of institutions, dynamics and origins of civilisation is a necessary project, as well as the investigation of our true desires and their separation from manufactured ones, nihilism may also be an important element to integrate into our deconstructive process. It is actually a liberatory process to be freed from the restrictions of thinking within the confines of conceiving of another world. That responsibility should be left to individuals and their communities of affinity. It cannot be fully dreamed, let alone realised, until all power is destroyed!’

A Morefus – Nihilism as a healthy influence

If, in the fine words of Klee Benally, it is preferable to be ‘accomplices not allies’, I see a possible and potential relationship with some nihilist-leaning individuals. These folks support the sabotage, destruction, and permanent dismantling of civilisation, which would force civilisation to retreat and wildness to flourish. There may still be a rift between nihilists and green anarchists, and sometimes are goals will not be the same, but oftentimes I think the targets and the enemies will be closely related.





This is a response we got recently to the piece called ‘Reclaiming Primitivism’ ( The response was posted on another website,and the writer emailed and let us know about it. I wrote another response and then felt like putting it up here, so it is posted below. Any further responses can’t be sent to us at or just comment here and if it’s not lazy, ill-thought-out, or just plain ol’ trolling, we’ll approve it.

Response to ‘Reclaiming Primitivism’

I was with them until they got near the end. Two things in particular stood out. Well, maybe three.

This article argues for a return to the word primitivism as a description of a tendency in anarchism, without irony, disclaimers or asterisks.

“Primitivism” ought to be reclaimed, and it should definitely be reclaimed without quotation marks and irony. However, while I am not absolutely sure of this, I don’t know if keeping the “anarcho-” part is a good idea.

Here’s the dilemma: one the one hand, it is extremely important for “primitivist” to be not so broad that it includes fascistic tendencies or something like this. On the other, the “anarcho-” bit doesn’t just do this—it also puts primitivism in the context of the anarchist movement.

But the anarchist movement is, in large part, not concerned with the things primitivism is concerned about. There is overlap, for sure, and I don’t think there should be a rejection of anarchism, at least right now, when it is not fully-formed. But my impression of the global anarchist movement is that it is going in several directions, most of which my primitivist self doesn’t want to go.

I don’t know how to specify the exact aspects of anarchism that I find to be antithetical to primitivism, partly because my goal here is not to alienate or be rude to people, just to outline very carefully what those differences are, and in order to do that I’d need more time. But I can say that one of the major reasons I am skeptical of anarchism is that it seems to be feeding off of primitivism rather than the other way around. Anarchism has, to this point, been largely opportunistic. What is it without the other movements it has latched onto? There is anarcho-syndicalism (the largest faction), anarcha-feminism, anarcho-etc. But what is anarchism by itself? I’ve seen a few attempts to outline an anarchism without adjectives, the most notable ones coming from CrimethInc., but I do not think that that anarchism is strong enough yet.

On the other hand, I think that “primitivism” as a tendency is strong enough in milieu and ideas that it could exist as its own movement. So I propose a development of a primitivism that stands on its own, that on its own deters fascists, that on its own builds social power, that on its own offers a critique.

The second thing:

‘All of the above diatribe may sound prescriptive, and of course to the ever-growing posse of nihilists it will surely sound as if I am espousing an ideology. I am willing to live with these accusations!’

The writer never does commit to being on the side of ideology or not. They sway back and forth even after saying they are willing to live with the accusations of having an ideology. But I just want to make clear that we absolutely need to develop an ideology. The trick is, of course, developing an ideology that is a vehicle for freedom, and utilizing the ideology in ways different from the ways revolutionaries have before, but ultimately, we have to develop an ideology.

The result of not having an ideology is opportunism, hopelessness, and wallowing decadence and despair. People need something to believe in. Why do so many nihilists commit suicide or live suicidally? Why do the only ones who don’t commit so strongly to their belief in nothing?

I am firmly for the development of a primitivist ideology. I am not a nihilist, and, more than that, I want it to have nothing to do with primitivism.

‘I argue for a redefinition of ‘primitive skills’ beyond the usual connotations.’

My disagreement with the writer on this whole section is where I disagree with lots of primitivists: strategy. What do we do? These disagreements are going to last for a little while from now, but I just want to mention that I do believe in revolution. We do not have to resign ourselves to relearning skills only. That is important, of course, but not if it doesn’t come with a preparedness to do what needs to be / can be done about our predicament.

John F Jacobi

Hi John.

Thanks for the considered response. I appreciate that you actually read the thing and wrote down your honest opinion and points where you disagree. This is what I always hope for. However, I disagree on several points that I’ll detail below.

For instance, with your claim that by referring to primitivism as a ‘tendency in anarchism’ this “puts primitivism in the context of the anarchist movement”

I may have erred in describing primitivism merely as a ‘tendency in anarchism’, I probably disagree with my own article there because think that primitivism is more than just a sub-genre, sub-set or sub-culture of ‘anarchism’. I slipped up there, and would phrase it slightly differently now, maybe a ‘tendency in anarchistic thought’ or something. I don’t think that ruins the entire point of the essay.

The point is- we are not absorbed into a monolithic anarchist ‘movement’, we don’t have any affiliation with any global network or organisation, and resist all efforts to be incorporated or co-opted. Any anarchist group could be located in the context of a wider conversation about anarchy, I guess. The difference is that we are attempting to break away from ideas of a ‘movement’, but you seem to embrace this concept wholeheartedly.

Fierce Dreams and green anarchists in general talk about anarchy but don’t feel as if we are automatically subsumed into a wider anarchist ‘movement’ (in fact we are in conflict with these groups constantly), and I have no interest in supporting any overarching group that tries to pull the strings. It’s no different to claiming that anybody who ever says they are a ‘primitivist’ is automatically located in the context of a wider primitivist ‘movement’ with all the negatives that can go along with it (expensive skillshares, macho survivalism, cultural appropriation). Individuals and groups can (and do) break away from these labels, categories, and boring patterns of organisation.

I’d say this devalues and ignores the subject’s own relationship with anarchy as an approach to life, or philosophy, or process of liberation. I’d say this is very simplistic and disempowering, and doesn’t recognise peoples’ individual and collective efforts to resist, decivilise, or fight back autonomously outside any movement or structure.

Anarchism has, to this point, been largely opportunistic. What is it without the other movements it has latched onto? There is anarcho-syndicalism (the largest faction), anarcha-feminism, anarcho-etc. But what is anarchism by itself? I’ve seen a few attempts to outline an anarchism without adjectives, the most notable ones coming from CrimethInc., but I do not think that that anarchism is strong enough yet.”

This paragraph doesn’t show any grasp of the basic sense of the word anarchist, ie. ‘without rulers’. This means, fundamentally, a resistance to authority, domination, and hierarchy. It’s simple at its core. I would argue that so far this has only ever happened in primitive societies ie. Non-complex societies (never in civilised, complex or mass society). So my interest in anarchoprimitivism is derived from this. I don’t believe a society based on anarchy can ever happen in complex or mass society. With this division of labour, and alienation from eachother and our landbase, comes stratification, domestication and the commodity. ‘Anarchism’ is probably attempting to be a social movement glorifying the idea of a ‘revolution’ as you claim, that’s why I have no interest in it, but anarchy can be an influence, or an individualist, personal philosophy and lens to view the world and their own life. As you have mentioned, Crimethinc has always a good breakdown of this; “To say that anarchists subscribe to anarchism is like saying pianists subscribe to pianism. There is no Anarchism—but there is anarchy, or rather, there are anarchies”.

 “The writer never does commit to being on the side of ideology or not.”

The piece is specifically NOT arguing in favour of a particular ideology, and states that clearly. I disagree 100 % on your claim that ‘we need to develop an ideology’. Fierce Dreams as a collective is definitely against following any certain ideology, yet the content is construed and labelled as ‘ideological’ by other people, continually. This has more to do with the fact that nowadays in the wretched anarchist ‘scene’ the word ‘ideological’ is just used as a pejorative against anybody one disagrees with. (On top of that, I think folks just like it because it’s a big political-sounding word so people feel clever when they use it). Anyway that’s why I state my position clearly and mention the ‘i – word’, despite my nausea at its neverending overuse. Probably thanks to some hardline, proselytising, evangelical primitivist revolutionaries, we as fellow primitivists are believed to be ideologically driven.

Some folks like to throw the word around and rarely talk about a definition, but at its base an ideology is a fixed set of ideas. That’s my understanding. As we are saying, our ideas are OPEN to review, adaptation, and various influences. I don’t have a problem with having a framework of beliefs, and knowing where you stand, but I want to keep it adaptable and self-critical. You sound from your response as if you want to convert folks, arrange a movement, and start a revolution. FIERCE DREAMS DOES NOT. I certainly don’t. As for what I think about nihilism, I personally have way more sympathy for such a mindset, and have a nearly-completed article I’ll put up on our site soon.

This leads in to the next criticism of mine, your decision to openly discuss ‘strategy’. Many times now I have run across people who demand that others need to ‘do’ more and attempt to fire people up, and I will say right now I don’t trust them. I’d argue that folks need to do what they are doing, shut up, mind their own business, and don’t worry about whether others are fulfilling expectations or not. I do agree with your assertion that there is a need to do more than learn skills, that’s for sure. If you want to offer solidarity and support to certain actions or groups, then go ahead. However, you need to understand why folks may not be so silly as to explicitly discuss strategy on the internet, or encourage others to do so. There’s good reasons for individuals to have those discussions elsewhere, discreetly, offline.

If you want to create a movement, and have yourself an ideologically driven, anti-civilisation revolution, you should quite seriously consider joining your local DGR chapter. That is what they are into. Although I stand like labels that are carved in granite, but I stand by the term anarchoprimitivism for the reasons outlined above. I don’t concern myself with ideology, movement building, or pretending to orchestrate a revolution based on converting people to primitivism. That approach will not go anywhere, and is more likely to turn people away from any potential exploration of primitivism or rewilding altogether.




Photo by Lilly

Hi folks thanks for your patience.

We have decided on this location, and will go ahead with it. It will almost certainly rain at some stage tomorrow, but the rain is predicted for all over Tasmania so it makes no difference. The weather is expected to be a  bit better by Saturday, so fingers crossed, but we will deal with it either way. We have a big tarp as well, but if you have another one bring it along. One more thing to remember is that this campsite actually will be very close to the cars so you won’t really be stuck there out in the freezing rain and cold, if it comes to that..

We will be checking the email account tonight and tomorrow morning but then after that we will just be out there and out of range.

The idea is to get there by Friday evening, on the 14th, and have the first circle and meet eachother that night.

So there is no hurry to get there before Friday afternoon..

If you see some dry wood… grab it and we can stash it there is a little shelter thing!

Here it goes, these are the directions.

Turn right onto Arve Rd at Geeveston.

Follow that until you turn left onto Arve Rd.

Follow for about 20 minutes then turn left onto Picton Rd.

Follow for about 1km then take the left fork onto East Picton Rd

Follow to the end about 7 minutes down the road.

There is an old blocked off bridge, this is where we will be setting up!

We are getting excited, safe travels to those who are on their way, and just keep an eye on this website!

Any questions to





Holy smokes there’s only a week ’til Fierce Dreams. As we had promised, we are not very organised. We do have a great campsite though so it should be fine. The location is one and a half hours from Hobart, and as most people will be aware, in Tasmania it is inclined to rain. We would be REALLY lucky for it not to rain at all for 4 days, especially where we have chosen to do it, so be sure to be ready for that. This means having a tent with decent sealed seams, rain jackets, and waterproof footwear if possible, unless you are really hardcore and hell bent on just having a debris hut and bare feet. But don’t cry to us if you get cold (ha!). Most importantly, just be psychologically prepared for downpours,  so it doesn’t rain on our parade so to speak.

If it looks like it is going to bucket down for the whole time we are there, we do have a backup plan of a campground that is maybe not as ideal, but less chance of wet weather, in a completely different direction from Hobart. The weather in Tasmania is extremely variable so we will just play it by ear.

Apart from that, bring enough food for yourself, musical instruments, ideas, smiles, and projects and stuff to do.

Also be sure to have a glance at the callout again, and although we aren’t sticking to any kind of plan or blueprint, the vision for the gathering is laid out in there, we hope folks will approach Fierce Dreams with a positive mindset…

The directions will be posted very soon, on or around the 10th of November. Please check the rideshare board to see if you can help somebody out.






Thanks to the folks who have been in touch letting us know they will be coming and offering enthusiasm for this event.

If you need help getting here, please post below and leave your details so people will be able to get in touch. We will approve these comments as soon as possible because it’s getting close (!).

Just remember that it is Tasmania, it’s remote, it is a bit harder for some folks to get around and maybe people won’t be able to have a car down here. So help out if you have car spaces please, and assist others to get to the gathering.

For those who need a lift just remember cars are expensive and help out with petrol money always.

In other news, the site is just under 1 and a half hours from Hobart, not less than an hour as we had hoped. This is because we have found a great site, it has a lot of advantages, and we think it is a spot that has everything we will need and where we will be left alone, hopefully. It is the best option we have and we are psyched on the location.

Stay tuned for further updates, same as last year we will give directions a couple of days before the gathering. Make sure you bring clothes for all weather, enough food, and apart from that you don’t really need anything in particular..

Safe travels to you all!


fiercedreams 2014 flier

‘Only when civilization is destroyed will life (human or non human) flourish freely for the sake of its own needs, desires and aims. A genuine resistance must display qualities reflecting a free society, such as mutual affinity, personal autonomy, free association and a small organisational scale. This struggle is not guaranteed or even likely to succeed. However, resistance is an acknowledgement that civilization is the enemy, and the very act embodies the reclamation of its life for oneself’
‘ Our enemy – Civilization’

We are excited to put forward the call out for this year’s Fierce Dreams Gathering which will be in mid- November. We are committed, in the interests of continuity and to have an annual green anarchist focused event, to have it in the Springtime each year but the location will always be open for discussion. If you are interested or will be coming please email us as we would love to know and might be able to help you out somehow. This time around it will be in Tasmania so we thought it wise to leave it until later when it might be warming up… at least a little bit…maybe?! Continue reading



(photo by Lilli)


“Far from being a utopianist ideal, anarcho-primitivism worked for humans and our relationships with the earth since the dawn of our species. It is an easily observable fact that before technology, society, the work week, or the alienation of our current day malaise we knew how to live, we knew how to play, we knew how to eat and we knew how to thrive. Without police stations, churches, interstate commerce or monetary greed. Just like all other creatures we knew what to do and not to do because we were connected to the earth, instead of at war with her.” Back to the Primitive, Walter Bond


When the topic of primitivism is discussed on internet messageboards, infoshops, and anarcholeftist bookfairs around the world, the term is met usually with a wave of reflexive eyeball-rolling, closefully followed by a chorus of disapproval. The organisationalists and urbanarchists, civilisation’s reformists and apologists, continually assert that they are living in the ‘real world’ and operating with ‘common sense’. They say they are challenging the system via the proper and correct channels, making a difference in their community, and fighting for social justice. All this wishful thinking and activist programming deliberately avoids the basic tenets of ecology, anthropology, and the geopolitical dimensions of industrialism, mass society and domestication. Furthermore, if one questions the premise and foundations of civilisation, some (who have an allegiance to cities, technology, and mass society) tend to take it personally and react defensively; discouraging, derailing, and sabotaging attempts further analysis. Continue reading


Last weekend Fierce Dreams collective attended the Melbourne Anarchist Bookfair. On arrival after travelling to Melbourne specifically for it we found out we had been banned as a collective from the event. Organising the gathering last year we had a disagreement over email with a survivor (that we don’t know and have never met in real life) who we tried to work with to meet their needs but in the end found there approach autocratic and our ideas of anarchy vastly different. Due to this interaction they asked us to be banned from the event and the MAB collective decided to ban us seemingly without question. We did not know that we were banned until we arrived as the communication from the bookfair was completely lacking and unclear. Continue reading



A member of the bookfair collective tells us ‘Know your place. Accept your place. Be a shoe’.

Not without some trepidation, Fierce Dreams decided to brave the big smoke and head to Melbourne to do a table at the Melbourne Anarchist Bookfair. We had heard it was ‘the world’s most liveable city’, wow! We had some decent reading material this time around and some folks (possibly illiterate, or unable to access this website) had written claiming to not know what Fierce Dreams is about. We hit them with both barrels this time, with classic anti-civilisation propaganda both old and new, including old GA primers, the first issue of Black Seed, Against History Against Leviathan and Land and Freedom by Seaweed. Top stuff, so I thought! However, once we turned up we realised that despite our great selection of reading material they were not so happy to see us. Continue reading