Adjacent-groups sites (TransIDs,ParaphiliaWiki,Xenosatanism etc)
Posted: Thu Apr 03, 2025 12:19 am
Preface: Sorry, for seeming like spam, my intention was to use a sealioning resource for MAP contention and 'war of adjacency', and also a double resource guide for leftist/post-leftist/left libertarian MAPs (It is no order in any sense)
(First Groups are Radqueer and TransIDs and Paraphilias,Zoophiles etc as first order groups)
https://transid.org/shelves/transid Transidentity (often shortened to TransID) is a term referring to an individual whose identity does not entirely, always, or at all correspond with what society assigns to them. This includes, but is not limited to, their body, abilities, age, race, gender, and species.
https://paraflags-wiki.org/index.php/Main_Page Welcome to Paraphilia+ Flags Wiki
Here you will be able to find flags, symbols, and mascots of paraphilias and some other closely related identities.
https://xenosatanism-redefined.carrd.co/#beliefs
Updated List of Xenosatanist Beliefs and Goals
-Pro TransID, broadly a pro-transition stance on transIDs.
-Pro paraphilia, with a focus on paraphile rights and acceptance. Broadly a pro-contact stance on paraphilias.
-Kink-positivity
-Pro alterhuman.
-Full legalization and normalization of any kind of body modifications; requirement to fully inform an individual of the consequences and risks of a given body modification.
-Pro transhumanism (the position that human beings should be permitted to use technology to modify and enhance human cognition and bodily function.)
-Youth Liberation (the campaigning for minors to gain access to basic human rights and bodily autonomy.)
-Anti-ageism
-Abolition of the age of consent and abolition of the age of majority, as a furthered goal of youth liberation. To no longer have a defined class of people acceptable to mistreat and oppress because of their age. Additionally, an attempt to mitigate harm caused by statutory rape laws.
-Legalization and destigmitization of incest.
-Destigmatization of self harm, with the exception of particularly dangerous/life-threatening actions.
-Dissolving or reworking of most obscenity and sexual assault-based laws, to erase or mitigate harm caused to "victims" and "perpetrators" of said laws, who are prosecuted despite a lack of harm. Click here for an expanded list of the laws and social norms this point refers to.
-Anti-psychiatry
-Anti-sanism
-Anti-suicidism (the oppression of suicidal individuals.)
-Pro euthanasia, assisted suicide, and non conventional ways for suicide (for individuals with a long and persistent desire to die)
-Drugs liberation.
-Legalization of cannibalism and commercialization of human flesh as a food item, with informed consent about the consequences and risks of cannibalism for the consumer.
-Drastic renewal of the organization of the public space, with a focus on urban cyberpunk aesthetics.
-Drastic school reforms.
-Depathologisation of queer behaviors and identities.
-Pro-surrogacy.
-Prolonged delay for abortion.
-Pro hunting.
-Political biseuxalism (similar to political lesbianisn, political bisexualism is the belief that it is progressive and necessary to identify as bisexual for a political purpose.
-Relatavism should be a widespread ideology held by society
https://radqueeredu.carrd.co/ Radqueer, often broken down to Radical Queerness, is a blanket term that covers a list of ideologies while technically being an ideology in itself.
While there is seemingly a lot of debate surrounding the label itself and its exact meaning, it is generally agreed that the basis of the radqueer ideology is acceptance of all queer identities to a radical extent.
This includes accepting and supporting controversial queer identities such as;
- mspec monos (ex: bi/pan/omni lesbians/gays)
- overlapping or contradictory labels
(ex: lesboys/turigirls)
- trans-identities including non-gender
transids (ex: transrace, transage, etc.)
- paraphilias and parasexualities
The ideology also includes support for non-queer related subjects such as;
- non-traumagenic systems
- freedom in fiction (ex: pro/com/darkship,
dark fiction, etc.)
- non-humanism (ex: therians, otherkins, etc.)
- bodily autonomy
Generally speaking, and to sum this all up, radqueer means "live and let live" to it's fullest extent in terms of personal identity! Due to this radical acceptance, there has been a decently sized community built around this ideology and different branches of it, known as the Radqueer Community
https://www.zeta-verein.de/en/who-we-are/charter/
Charter
Below is the current version of our association charter (written in german):
(Fassung vom 27.12.2015)
§ 3 Definition of terms
Zoosexuality is the generic term for a sexuality focusing on animals, which includes all sexual relationships and actions between man ans animal, but which disregards the kind of the sexual motivation.
Zoophilia is the love for the animal based on partnership, which includes a zoosexual orientation but does not necessarily include sexual actions. the emphasis of this term is on -philia (love) and not on sexuality itself. The everyday zoophile relationships show a strong emotionality and inclination towards the animal and rotate not at all or very few around sexuality.
That’s why Zoosexuality and Zoophilia is not the same.
https://transrace.org/ Transrace Human Rights Center
Transrace Human Rights Center
United States
The Transrace Human Rights Center acknowledges those who chose, think, feel, or otherwise exercise their
United States constitutional rights to change or alter their gender, their race, and or their species
by acknowledging it and or by surgical, implantation, or any other transformation processes available now or that may be available on this or on any other planets regardless of type of lifeform in the future.
Discrimination against any one transformation is just that, it is discrimination and illegal under United States Federal laws.
In April 2017, the feminist philosophy journal Hypatia published an academic paper in support of recognizing transracialism and drawing parallels between transracial and transgender identity.[1] Publication of this paper resulted in considerable controversy. The subject was also explored in Trans: Gender and Race in an Age of Unsettled Identities, a 2016 book by UCLA sociology professor Rogers Brubaker, who argues that the phenomenon, though offensive to many, is psychologically real to many people, and has many examples throughout history.[13][14]
Feminist scholars have split views on the subject. Christine Overall, professor of philosophy at Queen's University at Kingston, has written that personal racial transformation, or as she puts it "transracialism", belongs to a larger class of personal surgical interventions. This larger class includes transsexual identity change, body art, cosmetic surgery, Munchhausen syndrome, and labiaplasty. Her basic thesis is that the arguments against the ethical nature of racial transformation (e.g. "it's not possible", "betrayal of group identity", "reinforces oppression", etc.) stand or fall with the ethical arguments related to transsexual change.[6]
https://transreads.org/ Welcome to Trans Reads! If you’re looking for texts by, for, or about people who transverse or transcend western gender norms, you’re in the right place! Trans Reads is the world’s largest collection of free trans-focused literature. We offer a wide variety of books, essays, zines, chapters, articles, and more! Learn more about us here.
(Second order groups are Occult groups,Drug User Liberation groups,Humanists ,Youth Liberationists,Communists,Socialists,Family/Prison Abolitionists, Sex Workers etc)
https://oto-usa.org/ The letters O.T.O. stand for Ordo Templi Orientis, the Order of Oriental Templars, or Order of the Temple of the East. O.T.O. is dedicated to the high purpose of securing the Liberty of the Individual and his or her advancement in Light, Wisdom, Understanding, Knowledge, and Power through Beauty, Courage, and Wit, on the Foundation of Universal Brotherhood.
https://easternstar.org/
“Eastern Star strives to take good people, through uplifting and elevating associations of love and service as well as through precept and example, to build an Order which is truly dedicated to Charity, Truth and Loving Kindness.”
https://www.albertpike333.com/membership Things You Should Know Before Becoming a Freemason
Of Conduct
Freemasons are expected to exhibit the utmost tolerance and gentlemanly conduct both in Lodge, the name for a gathering of Freemasons, and in their daily lives. In the course of the Degrees, Freemasons obligate themselves to upright conduct, seeking to cultivate an honorable or virtuous character as individuals. Overt honesty, compassion, fortitude, prudence, justice, and the pursuit of philosophical truths are the hallmarks of a Freemason. Freemasons must steel themselves to inculcate, practice, and exemplify these virtues throughout all the transactions of life. The mark of a Freemason is their discipline in character and their dedication to further pursuit of Masonic Light.
https://queersatanic.com/ How do I join you?
We aren’t really anything at the moment for anybody to join, which also means we aren’t anything to affiliate with anybody else. Our advice has long been “don’t become a Satanist at all”, but if you can’t avoid it, be sure to “start your own local thing”.
Obviously, that is a rough road to hoe, and lots of people are seeking already-built things to plug into right now, so maybe check out a Discord server affiliated with Global Order of Satan to see if there are other worthwhile people/groups already around you to organize with. GOS has also been around long enough that they’re pretty good at helping people navigate some of the common pitfalls and challenges of organizing around Satanism, and so far seem structured for collaboration and facilitating collaboration rather than taking things over or trying to dictate behavior
https://inpud.net/ International Network of
People who Use Drugs
https://psychonautwiki.org/wiki/Main_Page
PsychonautWiki is a community-driven online encyclopedia that aims to document the emerging field of psychonautics in a comprehensive, scientifically-grounded manner. Our primary motivations include:
documenting all aspects of psychonautic theory and practice (including meditation, lucid dreaming, psychoactive substance use, sensory deprivation, ritual, etc.) from an evidence-based, academic perspective
providing accessible education, encouraging safe practices, and reforming cultural taboos around the use of psychoactive substances, using both expert and crowd-based sources
promoting a culture of secularism, free thought, and personal autonomy by safeguarding the information needed to make informed decisions over one's body and mind
https://erowid.org/archive/ This is a frozen snapshot of the Hyperreal Drug Archives as of October, 1999.
These pages will continue to be hosted by Erowid but will not be revised, maintained, or updated.
For up-to-date information on Psychoactive Plants and Drugs, see
https://cdn.preterhuman.net/texts/relig ... ucifer.pdf Church Of Lucifer.pdf
https://www.occult.live/index.php/Main_Page
Welcome to the Occult Encyclopedia,
the authoritative source for all things Occult and Metaphysical.
809 articles and 50 featured articles in English.
Explore the Occult: Books • People • Deities • Magic • Religions • Divination
Key Articles: Kabbalah • Goetic Demons • Kabbalistic Angels • Egyptian decans • Tarot
https://americanhumanist.org/ Advocating progressive values and equality for humanists, atheists, and freethinkers
https://www.youthrights.org/ NYRA is dedicated to defending the freedom, equality, and rights of all young people by challenging age discrimination and prejudice
[url]http://rightsforchildren.pbworks.com/w/page/52343732/theory:%20liberationism#nbspnbspnbspsocialrepresentation[/url]
[history]
Liberationist perspectives on youth rights have been furthered by the work of a number of people, including but not limited to:
Philippe Ariès, whose 1960 work Centuries of Childhood examines the social construction of childhood as a period of life separate from and subordinate to adulthood, in contrast to historical concepts of life without such a division.
Richard Farson, whose 1974 book Birthrights provides an overview of how children came to be subordinated in society and outlines many basic rights he advocates that young people should have.
John Holt, whose book Escape from Childhood accomplishes a similar goal to Birthrights (and was published the same year) but goes about from an educator’s perspective, more slowly building up to a radical liberationist philosophy. John Holt is known for his many writings on pedagogy.
Howard Cohen, whose 1980 book Equal Rights for Children puts forward a worldview of children having agency as opposed to what he calls the “caretaker ideology.” He builds his argument from a social justice perspective, integrating law and philosophy with social concerns.
Youth rights first gained momentum through youth activism in other movements, such as political protest during the Great Depression and the Vietnam War. In 1967, In re Gault afforded young people due process rights in juvenile court. In 1969, Tinker v. Des Moines upheld that “it can hardly be argued that either students or teachers shed their constitutional rights to freedom of speech or expression at the schoolhouse gate,1 and students have the right to protest in school as long as they do not “disrupt learning.” Young people were very active in anti-war and progressive movements from the 1960s onward, which gave them a higher profile in mainstream politics. In 1971, the 26th Amendment to the US Constitution made it illegal for states to set their voting age above 18.
One of the first actual youth liberationist advocacy organizations was Youth Liberation of Ann Arbor, a Michigan organization active from 1970 to 1979 that integrated current student activism in other movements (such as those for gay rights and against the Vietnam War) with advocacy for youth-led representation in government and independence from adult control in education and culture.
In the 1990s, youth began organizing for self-determination rights using the internet, which led to the formation of Americans for a Society Free from Age Restrictions (ASFAR). Controversy on how best to pursue these rights in the current political climate led some members to branch out and form the National Youth Rights Association, which may be considered the most official and active youth rights organization in the US today.
[philosophy]
Youth liberationist philosophy is founded on the tenet that all people, regardless of age, have the right to self-determination. This involves freedom from outside control of one’s actions and choices. Youth liberationists argue that age is merely a convenient correlative measure of maturity, that age-based policies that are actually meant to restrict rights based on maturity unjustly restrict the rights of mature young people, and that ultimately, “maturity” is too subjective a term to use as a basis for rights. They argue that the perception of “maturity” has historically been controlled by social majority groups (in terms of population and political power) and that the same way white people excluded black people and men excluded women from political and social discourses, adults exclude young people from political and social discourse and claim that they are incapable of mature decision-making.
Some youth liberationists frame youth rights issues in sociological or social justice terms, contending that adult power over children is a cultural hegemony and falls under kyriarchy. They frame adult/child dynamics in terms of institutionalized oppression and privilege.2
In the context of young people, who are currently commonly subject to legal and societal distinctions as minors that enforce governmental and parental control regardless of personal choice, self-determination faces many issues.
[issues]
[voting]
Commonly considered one of the most basic rights of self-determination, voting is currently considered the purview only of those past the age of majority. Youth liberationists advocate that voting rights be open to anyone who wants a voice in their government, regardless of age.
[free speech]
Youth liberationists believe that the speech of minors should not be censored based on “age-appropriateness.” Similarly, they take issue with the concept of young people not being allowed exposure to “adult content.” Their argument centers on the repudiation of a causative link between “maturity” and age, and proposes that since age-based policies exclude mature young people, maturity should be a case-by-case determination. They often add that minors viewing “adult content” usually causes no harm, and that minors are better protected from danger with more exposure and judgmental ability than with less. Thus, they oppose age-based censorship of print, media, and internet sources.
[bodily freedom]
There are many subsets to young people’s bodily freedom, but ultimately they all converge on the issue of young people being allowed do as they wish with their bodies, and adults not being allowed to control young people’s bodies without permission. This includes:
https://web.archive.org/web/20110721085 ... asfar.org/ Americans for a Society Free from Age Restrictions, also known as ASFAR Youth Liberation, is an organization dedicated to increasing the rights of youth under American law. The purpose of ASFAR is to "defend and advance the civil and human rights of young people through promoting the elimination and reform of laws that limit the freedom and self-determination of young people in the United States, and empowering young people to act on their own behalf in defense of their rights and freedoms."[1] ASFAR is associated with the youth rights movement, which advocates more freedom for young people and protection of their rights under law, in order to allow them the greatest degree of self-determination possible. As of November 2003, the organization's website at NearlyFreeSpeech.NET had stopped responding to requests.
https://pinko.online/pinko-1/communizing-care
Communizing Care
Communes are answers to the essential question that will arise in a revolutionary process: “How can we take care of each other?”
by ME O'Brien
The demand to abolish the family has served as a way of imagining life beyond compulsory heterosexuality, misogynistic subjugation and familial violence.1 It brings up profoundly personal anxiety for many who believe that the family is the only protection against the violence of the state, white supremacy, or poverty. Opponents equate abolishing the family with childhood neglect and a prohibition on affection and care.
Marx and Engels were known for avoiding speculative depictions of communist life, objecting to imaginaries that lacked a strategy for how such a society could emerge from the contradictions of capitalism. In Anti-Dühring and its excerpted form in Socialism: Utopian and Scientific, Engels laid out the division Marxists would use to fend off any threat they may inadvertently become science fiction novelists. Though I agree that concrete descriptions of communist life cannot easily serve the programmatic function imagined by utopian socialists, I also believe that a return to speculative visions of communism can again serve us today. The horror of 20th century Soviet states calling their class- and wage-labor based societies “communist” calls on us to do what Marx and Engels avoided: write science fiction on futures we want to create. Such visions may provoke or enrich, but their utility is not in reading them as proposals to be implemented by the convinced. Their power lies in making visible the tenuousness and horror of the present, and in supporting an unfolding process of exploration and discovery in the midst of struggle.
When evoking the abolition of the family, Marx and Engels use the word Aufhebung for abolish. A Hegelian concept sometimes translated as “a positive supersession,” Aufhebung is to preserve, uplift and radically transform. This meaning is largely unlike the American legacy of anti-slavery abolitionists. Demands to abolish the family are not efforts to destroy people’s ability to form caring, romantic, or parental ties, nor to celebrate the pressures market economies put on domestic life. Instead, to abolish the family is to free our capacity to care for each other into more humane forms. Here I offer one speculative sketch of social reproduction to replace the family, specifically the commune as initially suggested by the early 19th century French socialist Charles Fourier.
https://www.bostonreview.net/articles/m ... ay-family/
In 1972 members of Boston’s Gay Men’s Liberation, one of the most significant Gay Liberation groups formed after the 1969 Stonewall riots, drove to Miami to hand out a ten-point list of demands at the Democratic National Convention. Emerging from a crucible of new queer political consciousness, feminism, and rage, the manifesto (reproduced at the bottom of this article) articulated a utopian political vision that was broad—today, we might say intersectional—extending far beyond what we would now conceptualize as LGBT politics. Its first demand, for example, was for “an end to any discrimination based on biology. Neither skin color, age nor gender should be recorded by any government agency. Biology should never be the basis for any special legal handicap or privilege.”
Gay Liberation repudiated child paternalism, the idea that children need the protection of adults and, in exchange, are eligible for fewer basic rights.
If many of Gay Men’s Liberation’s demands remain controversial forty-five years later, most are also still legible in today’s political discourse: the group sought to end U.S. imperialism, prevent discrimination based on sexual identity, and abolish the police. These all remain live demands of many radicals on the left. Demand six, however, is likely to strike even many of today’s activists as irresponsible, bizarre, and dangerous:
Rearing children should be the common responsibility of the whole community. Any legal rights parents have over ‘their’ children should be dissolved and each child should be free to choose its own destiny. Free twenty-four hour child care centers should be established where faggots and lesbians can share the responsibility of child rearing.
Collective child rearing? Legally emancipated children? Queers helping to raise other people’s children and, by extension, serving as role models and moral exemplars? Isn’t this exactly what conservatives fear when they warn of the red flag of liberal “social engineering,” a queer version of Soviet indoctrination daycares?
Or is it a utopia that would finally liberate women from the burdens of reproduction, while also creating a social structure in which children could safely function as independent beings who are not frightened or shamed out of exploring their sexuality?
Radical feminists argued that men had invented the idea of childhood innocence to bolster the oppression of women, which was also the function of the nuclear family.
Since at least the eighteenth century, there has been robust debate about the nature of childhood. While questions of whether or not children are innately good, suitable for the open labor market, or in need of standardized education have elicited polarized opinions over the centuries, most reformers have assumed, to varying degrees, a starting point of child paternalism, the idea that children need the protection of adults and, in exchange, are eligible for fewer basic rights.
The children’s liberation movement of the late 1960s was a dramatic break from all of this, no matter how progressive many prior reforms may have been, because it repudiated child paternalism. Set against the backdrop of a cultural moment when adults—from hippies and radical feminists to civil rights to early gay rights—were seeking greater personal freedoms, it was perhaps only a matter of time before young people identified themselves as—or were identified as—an oppressed minority deserving of legal equality and, in effect, manumission.
https://www.nswp.org/ Upholding the voices of sex workers, in all our diversity, and protecting our health and human rights globally
https://criticalresistance.org/mission- ... risonment.
THE PRISON INDUSTRIAL COMPLEX
The prison industrial complex (PIC) is a term we use to describe the overlapping interests of government and industry that use surveillance, policing, and imprisonment as solutions to economic, social and political problems.
Through its reach and impact, the PIC helps and maintains the authority of people who get their power through racial, economic and other privileges. There are many ways this power is collected and maintained through the PIC, including creating mass media images that keep alive stereotypes of people of color, poor people, queer people, immigrants, youth, and other oppressed communities as criminal, delinquent, or deviant. This power is also maintained by earning huge profits for private companies that deal with prisons and police forces; helping earn political gains for “tough on crime” politicians; increasing the influence of prison guard and police unions; and eliminating social and political dissent by oppressed communities that make demands for self-determination and reorganization of power in the US.
ABOLITION
PIC abolition is a political vision with the goal of eliminating imprisonment, policing, and surveillance and creating lasting alternatives to punishment and imprisonment.
From where we are now, sometimes we can’t really imagine what abolition is going to look like. Abolition isn’t just about getting rid of buildings full of cages. It’s also about undoing the society we live in because the PIC both feeds on and maintains oppression and inequalities through punishment, violence, and controls millions of people. Because the PIC is not an isolated system, abolition is a broad strategy. An abolitionist vision means that we must build models today that can represent how we want to live in the future. It means developing practical strategies for taking small steps that move us toward making our dreams real and that lead us all to believe that things really could be different. It means living this vision in our daily lives.
Abolition is both a practical organizing tool and a long-term goal.
https://abolishdatacrim.org/en/report/introduction “To make a thief, make an owner; to create crime, create laws.” — Ursula K. Le Guin
The following is a report about surveillance and social control of migrants and criminalized peoples, written from a prison-industrial-complex abolitionist perspective.
Here, we describe practices that we term “data criminalization:” the creation, archiving, theft, resale and analysis of datasets that mark certain people as threats and risks, based on data culled about them from state and commercial sources. Data analysis and prediction may seem modern, scientific or objective, boasting cutting-edge biometric identification and AI-powered tools — but here they operate as part of a longstanding historical process of racial and national profiling, management and control in the US.
In this report, we examine and deconstruct some key practices in the surveillance of migrants as conducted by government agencies and private companies that work together to create and manage vulnerability and exclusion. We wrote this report and created a web-based interactive tool for prison abolitionists, migrant justice organizers, scholars, anti-surveillance activists and everyone else who is working to oppose interlocking systems of incarceration, criminalization, and social control. We hope that this report provides a framework to reject and denaturalize criminal legal procedures and categories, border control and securitization, identity capture and registration regimes, and “data-driven” predictive and sorting practices used to justify punishment and social exclusion.
https://defundpolice.org/
WHAT IS DEFUND THE POLICE?
#DefundPolice means divesting from institutions that kill, harm, cage and control our communities, and investing in violence prevention and interruption, housing, health care, income support, employment, and other community-based safety strategies that will produce safer communities for everyone.
Even as demands to defund police are being dismissed and attacked, communities are continuing to fight for divestment of funds, power, and legitimacy from police and other violent institutions that fail to produce safety while looting resources our communities need to survive.
We are building safety. We are building movements that will sustain our future. The demand is still #DefundthePolice
https://www.narsol.org/ NARSOL stands for National Association for Rational Sexual Offense Laws. We are a not-for-profit organization made up of volunteers who work together to bring change to the oppressive sexual offense laws in the United States.
https://ww1.womenagainstregistry.org/
The vision of this organization is to abolish the multiple Registries across this nation. Women Against Registry also seeks to restore Life, Health and Freedom to all individuals who have been injured by the requirements of registration, especially innocent family members. We foresee a day when the suffocating stigma surrounding registration will be removed in favor of proper sentencing coupled with appropriate treatment; a day when the indefinite detention of civil commitment is replaced with compassionate programs designed to heal and restore. We hope for a day when virtually all who have offended against the laws of the land will be given the opportunity to rebuild a decent, honest life with the prospect of rehabilitation, reintegration, and redemption.
Mission
Through peaceful demonstrations, civic forums, media programs, personal accounts and political events, we will attempt to educate society about the severe cost and complete beneficial void of maintaining federal, state, county, and municipal registries across this nation. The monumental costs associated with registries include monitoring, maintenance, and manpower for law enforcement organizations; the outrageously high cost of incarceration; the loss of millions of dollars in tax revenue, the truly false sense of neighborhood security; and by far, the most devastating cost of all is the loss of freedom, security, health and safety for the families associated in some way to this grand injustice. In addition, families who are trying to support their loved ones under trying circumstances, are being forced to pay outlandish commissary, phone, and travel fees.
Women Against Registry will be the voice of a vastly misunderstood subset of society.We will be the voice through stories that often relate a tragic, sorrowful, and brutally honest tale. We will be the voice of so many who, because of fear and stigma, cannot yet find their own voice.This is a difficult issue but we are resolute in our determination to be heard.
By speaking in calm voices about humanitarian treatment backed by facts; by conversing with friends, family members and strangers; by articulating points of injustice and fairness to legislators; by speaking at conferences and at schools; by expressing opinions on radio and television programs; by writing and responding to news and magazine articles; by all these methods and more, we will be heard. We are the soft but growing sound of more than 900,000 citizens required to register and perhaps more than 2.5 million family members.
There is simply no value in a registry system. We seek fair treatment and a second chance for those deemed (by an unbiased risk-assessment process), to be of little or no threat to society. There is incontrovertible scientific evidence showing extremely low recidivism rates for those people who have committed a sex offense. As such, there are an exorbitant number of individuals suffering the stigma of registration unnecessarily. It is the mission of Women Against Registry to change that reality.
We Believe
ALL children have the right to grow up in an environment that is safe from harm.
ALL families have the right to heal after pain.
The public deserves fair laws and policies that will achieve these goals.
Placing a person, and by association, an entire family on a registry is demonstrably ineffective at protecting women and children from harm; in fact, it does just the opposite.
Families, and in fact, entire communities are subjected to vulnerability, fear and divisive behavior when legislators pass reactive registry laws in the name of public safety. Numerous scientific studies have clearly indicated that registries do nothing more than perpetuate a false sense of security.
Scientific studies show that with treatment when appropriate, a home, a job, and a stable, supportive environment most people on the registry will not re-offend.
Some people, perhaps many, could avoid commiting a sex offense and having to register if they could seek treatment at the first acknowledgement of a problem. But many are rightfully afraid of the stigma and legal response they face in these circumstances.
People who commit a sexual offense should be punished with a fair sentence equivalent to the severity of the crime – nothing more.
The current method of ‘one-size-fits-all’ clinical therapy and punitive treatment does more harm than good. A proper program should include a detailed assessment based on current risk levels and a therapy plan that considers psychological make-up and mitigating circumstances.
After paying their reasonable debt to society, perpetrators should be allowed every opportunity to reintegrate back into the community.
The general public gains no advantage by knowing the names and locations of those who have registered. However, these individuals and their families risk significant reprisals as a result of the public knowing their information.
As with any crime category, true violent and predatory people with no motivation to change will always be a risk to public safety.
A trustworthy psycho-sexual risk assessment that shows a pattern of past violent or predatory sexual behavior should warrant (perhaps) a longer sentence, a longer probationary period, or monitoring; but not a registration program.
Persons should have a clear avenue to exit the system if a low-risk assessment can be achieved by means of a step-by-step, measurable treatment program, or by having lived in the community offense free for a number of years.
When the family is placed on a registry:
some or all members face probable loss of jobs and the inability to find gainful employment.
they may face probable eviction from their apartment because of landlord bias, or because the landlord is being harassed by other tenants.
they may be forced to move because of proximity to a school or a daycare or a park.
some or all members face harassment by neighbors, vigilantes, and even law enforcement personnel.
they may have signs placed in their yard, they may have their property damaged, or they may be attacked by vigilantes.
they often live in constant fear for their own safety.
Goals Allowing Families to Re-Integrate
Rescind punitive registry laws; abolish registries.
Rescind civil commitment statutes in lieu of practices designed to help perpetrators to become productive members of society.
Challenge civil and judicial rules and procedures, including irrational sentencing practices.
Aid the reintegration process by eliminating residency restrictions.
Prohibit employers, schools and apartment owners/managers from asking if applicants have been convicted of a crime.
Provide assistance through specifically designed organizations to help those recently released from incarceration to successfully reenter society.
Provide guidance and oversight to probation officers so they understand that their mission is to monitor and help those under their supervision; not to harass.
Promote ‘diversion programs’ in lieu of re-incarceration for those who break parole with minor non-sexual infractions such as arriving late to a registry appointment or losing a job for reasons out or their control. These infractions should never be considered as recidivism or used to bolster statistics that are intended to burden a segment of society.
Stop the egregious policy that allows lengthy incarceration to create onerous debt and in turn, seriously curtails, and often completely prevents restoration.
Strive for cost-effective laws that will truly protect children and adults from sexual harm.
Ensure that all people are offered equal protection against unlawful discrimination.
Promote and strengthen positive and healthy relationships among all persons affected by a sexual offense; and help all of those people to heal by restoring the victim, restoring the perpetrator, restoring the affected families, and restoring the community.
Develop educational programs and public service announcements that teach parents and professionals ways to empower and protect children.
Change the law so that all acts of
harassment and vigilantism against those required to register or their family members are treated as “Hate Crimes.”
https://disabilityvisibilityproject.com ... sychiatry/
Abolition Must Include Psychiatry
Abolition Must Include Psychiatry
By Stella Akua Mensah
Edited by Stefanie Lyn Kaufman-Mthimkhulu
Content notes: sanism, racism, violence, state violence, incarceration, institutionalization, forced ‘treatment’, torture, medical coercion, restraint, seclusion, abuse, sexual violence, settler colonialism
There is a dangerous tale in the United States, one based on a myth of the deinstitutionalization of psychiatric asylums¹. Through this story, we are told that the asylum died and is a thing of the past. We are told that, now, “patients” have rights, are treated with human dignity, and are not criminalized for their neurodivergence. We’re told that restraints and forcible medication only happen in “extreme” cases. We’re told that the mental health care system is here to help us, support us, and “treat” us. And now, when abolition has entered mainstream discourse, we’re told that this very system should be considered an alternative to incarceration in jails and prisons. But those of us who have survived psychiatric incarceration know that not only did the asylum never die — it is, and always was, another prison. Knowing the truth of these myths, we work towards writing a new story.
As Hussein Abdilahi Bulhan states in his work Frantz Fanon: The Revolutionary Psychiatrist, “psychiatry like any therapy should be the meeting of two ‘free’ people.” In our current society, this could not be further from the truth. Every state (and Washington DC) allows for a person to be involuntarily held for “treatment, observation, or stabilization.” Though specifications vary by state, the three main forms of commitment are: emergency hospitalization for evaluation, involuntary inpatient commitment, and “assisted” outpatient treatment. This means that other people may decide (without your consent) that you present a risk to yourself or others, and need to be removed from or surveilled within your community for “treatment.” Though Disabled people have fought tirelessly for our right to live in the community, as we approach ADA 30, we must acknowledge the many existing loopholes that make our involuntary confinement in congregate settings a reality.
As we talk about prison Abolition, discourse that was largely founded and remains spearheaded by revolutionary Black Women, we must reckon with the history of psychiatry, and better understand how the mental health system perpetuates process...
https://madnessnetworknews.com/2022/07/ ... abolition/
Have you ever thought you were going “crazy?” Or maybe people call you “crazy” for how you connect, experience and/or understand the world? Maybe your experiences have been profoundly spiritual and meaningful? If so, you may have also seen how the “help” you receive is all too often dehumanizing and inaccessible. You may have seen how often “help” is delivered through a pill or syringe along with the underlying message that you, the “patient” or “client,” are “mentally ill” and no longer valid or “competent.” What if we told you that what the Mental Health Industrial Complex (MHIC) calls “mental illness” is more so a tool for social control than it is a helpful way of understanding our distress.
What if you not only had the freedom to denounce the label of “mental illness” but also the right to claim or reclaim an identity you feel best defines your experiences? That instead of following an industry that profits off of our states of being and oppresses us, you could actually fight the status quo and work to abolish the very systems that incarcerate our minds and bodies?
Welcome to Madness Network News: a network of mad, neurodivergent, disabled psychiatric survivors who are dedicated to a common mission of liberating ourselves from psychiatric oppression.
https://www.resiliencechicago.com/abolitionist-therapy Abolitionism began as a movement to end slavery, challenging deeply entrenched systems of racial, social, and economic exploitation in the US and beyond. Rooted in a vision of freedom and justice, abolitionist principles have since expanded to confront various forms of modern oppression, including mass incarceration and systemic racism.
Today, this framework seeks to dismantle the prison industrial complex (PIC), which criminalizes and incarcerates marginalized communities, disproportionately affecting black individuals and immigrants. The PIC functions as modern-day slavery, exploiting primarily black and brown bodies for labor and profit, and is deeply rooted in the anti-black racist foundations of policing and prisons. It operates in conjunction with anti-immigration policies, imposing punitive measures that frame migration as a crime rather than a human right.
https://abolitionistfutures.com/latest- ... -detention
Care or Confinement? An abolitionist perspective on psychiatric detention
(First Groups are Radqueer and TransIDs and Paraphilias,Zoophiles etc as first order groups)
https://transid.org/shelves/transid Transidentity (often shortened to TransID) is a term referring to an individual whose identity does not entirely, always, or at all correspond with what society assigns to them. This includes, but is not limited to, their body, abilities, age, race, gender, and species.
https://paraflags-wiki.org/index.php/Main_Page Welcome to Paraphilia+ Flags Wiki
Here you will be able to find flags, symbols, and mascots of paraphilias and some other closely related identities.
https://xenosatanism-redefined.carrd.co/#beliefs
Updated List of Xenosatanist Beliefs and Goals
-Pro TransID, broadly a pro-transition stance on transIDs.
-Pro paraphilia, with a focus on paraphile rights and acceptance. Broadly a pro-contact stance on paraphilias.
-Kink-positivity
-Pro alterhuman.
-Full legalization and normalization of any kind of body modifications; requirement to fully inform an individual of the consequences and risks of a given body modification.
-Pro transhumanism (the position that human beings should be permitted to use technology to modify and enhance human cognition and bodily function.)
-Youth Liberation (the campaigning for minors to gain access to basic human rights and bodily autonomy.)
-Anti-ageism
-Abolition of the age of consent and abolition of the age of majority, as a furthered goal of youth liberation. To no longer have a defined class of people acceptable to mistreat and oppress because of their age. Additionally, an attempt to mitigate harm caused by statutory rape laws.
-Legalization and destigmitization of incest.
-Destigmatization of self harm, with the exception of particularly dangerous/life-threatening actions.
-Dissolving or reworking of most obscenity and sexual assault-based laws, to erase or mitigate harm caused to "victims" and "perpetrators" of said laws, who are prosecuted despite a lack of harm. Click here for an expanded list of the laws and social norms this point refers to.
-Anti-psychiatry
-Anti-sanism
-Anti-suicidism (the oppression of suicidal individuals.)
-Pro euthanasia, assisted suicide, and non conventional ways for suicide (for individuals with a long and persistent desire to die)
-Drugs liberation.
-Legalization of cannibalism and commercialization of human flesh as a food item, with informed consent about the consequences and risks of cannibalism for the consumer.
-Drastic renewal of the organization of the public space, with a focus on urban cyberpunk aesthetics.
-Drastic school reforms.
-Depathologisation of queer behaviors and identities.
-Pro-surrogacy.
-Prolonged delay for abortion.
-Pro hunting.
-Political biseuxalism (similar to political lesbianisn, political bisexualism is the belief that it is progressive and necessary to identify as bisexual for a political purpose.
-Relatavism should be a widespread ideology held by society
https://radqueeredu.carrd.co/ Radqueer, often broken down to Radical Queerness, is a blanket term that covers a list of ideologies while technically being an ideology in itself.
While there is seemingly a lot of debate surrounding the label itself and its exact meaning, it is generally agreed that the basis of the radqueer ideology is acceptance of all queer identities to a radical extent.
This includes accepting and supporting controversial queer identities such as;
- mspec monos (ex: bi/pan/omni lesbians/gays)
- overlapping or contradictory labels
(ex: lesboys/turigirls)
- trans-identities including non-gender
transids (ex: transrace, transage, etc.)
- paraphilias and parasexualities
The ideology also includes support for non-queer related subjects such as;
- non-traumagenic systems
- freedom in fiction (ex: pro/com/darkship,
dark fiction, etc.)
- non-humanism (ex: therians, otherkins, etc.)
- bodily autonomy
Generally speaking, and to sum this all up, radqueer means "live and let live" to it's fullest extent in terms of personal identity! Due to this radical acceptance, there has been a decently sized community built around this ideology and different branches of it, known as the Radqueer Community
https://www.zeta-verein.de/en/who-we-are/charter/
Charter
Below is the current version of our association charter (written in german):
(Fassung vom 27.12.2015)
§ 3 Definition of terms
Zoosexuality is the generic term for a sexuality focusing on animals, which includes all sexual relationships and actions between man ans animal, but which disregards the kind of the sexual motivation.
Zoophilia is the love for the animal based on partnership, which includes a zoosexual orientation but does not necessarily include sexual actions. the emphasis of this term is on -philia (love) and not on sexuality itself. The everyday zoophile relationships show a strong emotionality and inclination towards the animal and rotate not at all or very few around sexuality.
That’s why Zoosexuality and Zoophilia is not the same.
https://transrace.org/ Transrace Human Rights Center
Transrace Human Rights Center
United States
The Transrace Human Rights Center acknowledges those who chose, think, feel, or otherwise exercise their
United States constitutional rights to change or alter their gender, their race, and or their species
by acknowledging it and or by surgical, implantation, or any other transformation processes available now or that may be available on this or on any other planets regardless of type of lifeform in the future.
Discrimination against any one transformation is just that, it is discrimination and illegal under United States Federal laws.
In April 2017, the feminist philosophy journal Hypatia published an academic paper in support of recognizing transracialism and drawing parallels between transracial and transgender identity.[1] Publication of this paper resulted in considerable controversy. The subject was also explored in Trans: Gender and Race in an Age of Unsettled Identities, a 2016 book by UCLA sociology professor Rogers Brubaker, who argues that the phenomenon, though offensive to many, is psychologically real to many people, and has many examples throughout history.[13][14]
Feminist scholars have split views on the subject. Christine Overall, professor of philosophy at Queen's University at Kingston, has written that personal racial transformation, or as she puts it "transracialism", belongs to a larger class of personal surgical interventions. This larger class includes transsexual identity change, body art, cosmetic surgery, Munchhausen syndrome, and labiaplasty. Her basic thesis is that the arguments against the ethical nature of racial transformation (e.g. "it's not possible", "betrayal of group identity", "reinforces oppression", etc.) stand or fall with the ethical arguments related to transsexual change.[6]
https://transreads.org/ Welcome to Trans Reads! If you’re looking for texts by, for, or about people who transverse or transcend western gender norms, you’re in the right place! Trans Reads is the world’s largest collection of free trans-focused literature. We offer a wide variety of books, essays, zines, chapters, articles, and more! Learn more about us here.
(Second order groups are Occult groups,Drug User Liberation groups,Humanists ,Youth Liberationists,Communists,Socialists,Family/Prison Abolitionists, Sex Workers etc)
https://oto-usa.org/ The letters O.T.O. stand for Ordo Templi Orientis, the Order of Oriental Templars, or Order of the Temple of the East. O.T.O. is dedicated to the high purpose of securing the Liberty of the Individual and his or her advancement in Light, Wisdom, Understanding, Knowledge, and Power through Beauty, Courage, and Wit, on the Foundation of Universal Brotherhood.
https://easternstar.org/
“Eastern Star strives to take good people, through uplifting and elevating associations of love and service as well as through precept and example, to build an Order which is truly dedicated to Charity, Truth and Loving Kindness.”
https://www.albertpike333.com/membership Things You Should Know Before Becoming a Freemason
Of Conduct
Freemasons are expected to exhibit the utmost tolerance and gentlemanly conduct both in Lodge, the name for a gathering of Freemasons, and in their daily lives. In the course of the Degrees, Freemasons obligate themselves to upright conduct, seeking to cultivate an honorable or virtuous character as individuals. Overt honesty, compassion, fortitude, prudence, justice, and the pursuit of philosophical truths are the hallmarks of a Freemason. Freemasons must steel themselves to inculcate, practice, and exemplify these virtues throughout all the transactions of life. The mark of a Freemason is their discipline in character and their dedication to further pursuit of Masonic Light.
https://queersatanic.com/ How do I join you?
We aren’t really anything at the moment for anybody to join, which also means we aren’t anything to affiliate with anybody else. Our advice has long been “don’t become a Satanist at all”, but if you can’t avoid it, be sure to “start your own local thing”.
Obviously, that is a rough road to hoe, and lots of people are seeking already-built things to plug into right now, so maybe check out a Discord server affiliated with Global Order of Satan to see if there are other worthwhile people/groups already around you to organize with. GOS has also been around long enough that they’re pretty good at helping people navigate some of the common pitfalls and challenges of organizing around Satanism, and so far seem structured for collaboration and facilitating collaboration rather than taking things over or trying to dictate behavior
https://inpud.net/ International Network of
People who Use Drugs
https://psychonautwiki.org/wiki/Main_Page
PsychonautWiki is a community-driven online encyclopedia that aims to document the emerging field of psychonautics in a comprehensive, scientifically-grounded manner. Our primary motivations include:
documenting all aspects of psychonautic theory and practice (including meditation, lucid dreaming, psychoactive substance use, sensory deprivation, ritual, etc.) from an evidence-based, academic perspective
providing accessible education, encouraging safe practices, and reforming cultural taboos around the use of psychoactive substances, using both expert and crowd-based sources
promoting a culture of secularism, free thought, and personal autonomy by safeguarding the information needed to make informed decisions over one's body and mind
https://erowid.org/archive/ This is a frozen snapshot of the Hyperreal Drug Archives as of October, 1999.
These pages will continue to be hosted by Erowid but will not be revised, maintained, or updated.
For up-to-date information on Psychoactive Plants and Drugs, see
https://cdn.preterhuman.net/texts/relig ... ucifer.pdf Church Of Lucifer.pdf
https://www.occult.live/index.php/Main_Page
Welcome to the Occult Encyclopedia,
the authoritative source for all things Occult and Metaphysical.
809 articles and 50 featured articles in English.
Explore the Occult: Books • People • Deities • Magic • Religions • Divination
Key Articles: Kabbalah • Goetic Demons • Kabbalistic Angels • Egyptian decans • Tarot
https://americanhumanist.org/ Advocating progressive values and equality for humanists, atheists, and freethinkers
https://www.youthrights.org/ NYRA is dedicated to defending the freedom, equality, and rights of all young people by challenging age discrimination and prejudice
[url]http://rightsforchildren.pbworks.com/w/page/52343732/theory:%20liberationism#nbspnbspnbspsocialrepresentation[/url]
[history]
Liberationist perspectives on youth rights have been furthered by the work of a number of people, including but not limited to:
Philippe Ariès, whose 1960 work Centuries of Childhood examines the social construction of childhood as a period of life separate from and subordinate to adulthood, in contrast to historical concepts of life without such a division.
Richard Farson, whose 1974 book Birthrights provides an overview of how children came to be subordinated in society and outlines many basic rights he advocates that young people should have.
John Holt, whose book Escape from Childhood accomplishes a similar goal to Birthrights (and was published the same year) but goes about from an educator’s perspective, more slowly building up to a radical liberationist philosophy. John Holt is known for his many writings on pedagogy.
Howard Cohen, whose 1980 book Equal Rights for Children puts forward a worldview of children having agency as opposed to what he calls the “caretaker ideology.” He builds his argument from a social justice perspective, integrating law and philosophy with social concerns.
Youth rights first gained momentum through youth activism in other movements, such as political protest during the Great Depression and the Vietnam War. In 1967, In re Gault afforded young people due process rights in juvenile court. In 1969, Tinker v. Des Moines upheld that “it can hardly be argued that either students or teachers shed their constitutional rights to freedom of speech or expression at the schoolhouse gate,1 and students have the right to protest in school as long as they do not “disrupt learning.” Young people were very active in anti-war and progressive movements from the 1960s onward, which gave them a higher profile in mainstream politics. In 1971, the 26th Amendment to the US Constitution made it illegal for states to set their voting age above 18.
One of the first actual youth liberationist advocacy organizations was Youth Liberation of Ann Arbor, a Michigan organization active from 1970 to 1979 that integrated current student activism in other movements (such as those for gay rights and against the Vietnam War) with advocacy for youth-led representation in government and independence from adult control in education and culture.
In the 1990s, youth began organizing for self-determination rights using the internet, which led to the formation of Americans for a Society Free from Age Restrictions (ASFAR). Controversy on how best to pursue these rights in the current political climate led some members to branch out and form the National Youth Rights Association, which may be considered the most official and active youth rights organization in the US today.
[philosophy]
Youth liberationist philosophy is founded on the tenet that all people, regardless of age, have the right to self-determination. This involves freedom from outside control of one’s actions and choices. Youth liberationists argue that age is merely a convenient correlative measure of maturity, that age-based policies that are actually meant to restrict rights based on maturity unjustly restrict the rights of mature young people, and that ultimately, “maturity” is too subjective a term to use as a basis for rights. They argue that the perception of “maturity” has historically been controlled by social majority groups (in terms of population and political power) and that the same way white people excluded black people and men excluded women from political and social discourses, adults exclude young people from political and social discourse and claim that they are incapable of mature decision-making.
Some youth liberationists frame youth rights issues in sociological or social justice terms, contending that adult power over children is a cultural hegemony and falls under kyriarchy. They frame adult/child dynamics in terms of institutionalized oppression and privilege.2
In the context of young people, who are currently commonly subject to legal and societal distinctions as minors that enforce governmental and parental control regardless of personal choice, self-determination faces many issues.
[issues]
[voting]
Commonly considered one of the most basic rights of self-determination, voting is currently considered the purview only of those past the age of majority. Youth liberationists advocate that voting rights be open to anyone who wants a voice in their government, regardless of age.
[free speech]
Youth liberationists believe that the speech of minors should not be censored based on “age-appropriateness.” Similarly, they take issue with the concept of young people not being allowed exposure to “adult content.” Their argument centers on the repudiation of a causative link between “maturity” and age, and proposes that since age-based policies exclude mature young people, maturity should be a case-by-case determination. They often add that minors viewing “adult content” usually causes no harm, and that minors are better protected from danger with more exposure and judgmental ability than with less. Thus, they oppose age-based censorship of print, media, and internet sources.
[bodily freedom]
There are many subsets to young people’s bodily freedom, but ultimately they all converge on the issue of young people being allowed do as they wish with their bodies, and adults not being allowed to control young people’s bodies without permission. This includes:
https://web.archive.org/web/20110721085 ... asfar.org/ Americans for a Society Free from Age Restrictions, also known as ASFAR Youth Liberation, is an organization dedicated to increasing the rights of youth under American law. The purpose of ASFAR is to "defend and advance the civil and human rights of young people through promoting the elimination and reform of laws that limit the freedom and self-determination of young people in the United States, and empowering young people to act on their own behalf in defense of their rights and freedoms."[1] ASFAR is associated with the youth rights movement, which advocates more freedom for young people and protection of their rights under law, in order to allow them the greatest degree of self-determination possible. As of November 2003, the organization's website at NearlyFreeSpeech.NET had stopped responding to requests.
https://pinko.online/pinko-1/communizing-care
Communizing Care
Communes are answers to the essential question that will arise in a revolutionary process: “How can we take care of each other?”
by ME O'Brien
The demand to abolish the family has served as a way of imagining life beyond compulsory heterosexuality, misogynistic subjugation and familial violence.1 It brings up profoundly personal anxiety for many who believe that the family is the only protection against the violence of the state, white supremacy, or poverty. Opponents equate abolishing the family with childhood neglect and a prohibition on affection and care.
Marx and Engels were known for avoiding speculative depictions of communist life, objecting to imaginaries that lacked a strategy for how such a society could emerge from the contradictions of capitalism. In Anti-Dühring and its excerpted form in Socialism: Utopian and Scientific, Engels laid out the division Marxists would use to fend off any threat they may inadvertently become science fiction novelists. Though I agree that concrete descriptions of communist life cannot easily serve the programmatic function imagined by utopian socialists, I also believe that a return to speculative visions of communism can again serve us today. The horror of 20th century Soviet states calling their class- and wage-labor based societies “communist” calls on us to do what Marx and Engels avoided: write science fiction on futures we want to create. Such visions may provoke or enrich, but their utility is not in reading them as proposals to be implemented by the convinced. Their power lies in making visible the tenuousness and horror of the present, and in supporting an unfolding process of exploration and discovery in the midst of struggle.
When evoking the abolition of the family, Marx and Engels use the word Aufhebung for abolish. A Hegelian concept sometimes translated as “a positive supersession,” Aufhebung is to preserve, uplift and radically transform. This meaning is largely unlike the American legacy of anti-slavery abolitionists. Demands to abolish the family are not efforts to destroy people’s ability to form caring, romantic, or parental ties, nor to celebrate the pressures market economies put on domestic life. Instead, to abolish the family is to free our capacity to care for each other into more humane forms. Here I offer one speculative sketch of social reproduction to replace the family, specifically the commune as initially suggested by the early 19th century French socialist Charles Fourier.
https://www.bostonreview.net/articles/m ... ay-family/
In 1972 members of Boston’s Gay Men’s Liberation, one of the most significant Gay Liberation groups formed after the 1969 Stonewall riots, drove to Miami to hand out a ten-point list of demands at the Democratic National Convention. Emerging from a crucible of new queer political consciousness, feminism, and rage, the manifesto (reproduced at the bottom of this article) articulated a utopian political vision that was broad—today, we might say intersectional—extending far beyond what we would now conceptualize as LGBT politics. Its first demand, for example, was for “an end to any discrimination based on biology. Neither skin color, age nor gender should be recorded by any government agency. Biology should never be the basis for any special legal handicap or privilege.”
Gay Liberation repudiated child paternalism, the idea that children need the protection of adults and, in exchange, are eligible for fewer basic rights.
If many of Gay Men’s Liberation’s demands remain controversial forty-five years later, most are also still legible in today’s political discourse: the group sought to end U.S. imperialism, prevent discrimination based on sexual identity, and abolish the police. These all remain live demands of many radicals on the left. Demand six, however, is likely to strike even many of today’s activists as irresponsible, bizarre, and dangerous:
Rearing children should be the common responsibility of the whole community. Any legal rights parents have over ‘their’ children should be dissolved and each child should be free to choose its own destiny. Free twenty-four hour child care centers should be established where faggots and lesbians can share the responsibility of child rearing.
Collective child rearing? Legally emancipated children? Queers helping to raise other people’s children and, by extension, serving as role models and moral exemplars? Isn’t this exactly what conservatives fear when they warn of the red flag of liberal “social engineering,” a queer version of Soviet indoctrination daycares?
Or is it a utopia that would finally liberate women from the burdens of reproduction, while also creating a social structure in which children could safely function as independent beings who are not frightened or shamed out of exploring their sexuality?
Radical feminists argued that men had invented the idea of childhood innocence to bolster the oppression of women, which was also the function of the nuclear family.
Since at least the eighteenth century, there has been robust debate about the nature of childhood. While questions of whether or not children are innately good, suitable for the open labor market, or in need of standardized education have elicited polarized opinions over the centuries, most reformers have assumed, to varying degrees, a starting point of child paternalism, the idea that children need the protection of adults and, in exchange, are eligible for fewer basic rights.
The children’s liberation movement of the late 1960s was a dramatic break from all of this, no matter how progressive many prior reforms may have been, because it repudiated child paternalism. Set against the backdrop of a cultural moment when adults—from hippies and radical feminists to civil rights to early gay rights—were seeking greater personal freedoms, it was perhaps only a matter of time before young people identified themselves as—or were identified as—an oppressed minority deserving of legal equality and, in effect, manumission.
https://www.nswp.org/ Upholding the voices of sex workers, in all our diversity, and protecting our health and human rights globally
https://criticalresistance.org/mission- ... risonment.
THE PRISON INDUSTRIAL COMPLEX
The prison industrial complex (PIC) is a term we use to describe the overlapping interests of government and industry that use surveillance, policing, and imprisonment as solutions to economic, social and political problems.
Through its reach and impact, the PIC helps and maintains the authority of people who get their power through racial, economic and other privileges. There are many ways this power is collected and maintained through the PIC, including creating mass media images that keep alive stereotypes of people of color, poor people, queer people, immigrants, youth, and other oppressed communities as criminal, delinquent, or deviant. This power is also maintained by earning huge profits for private companies that deal with prisons and police forces; helping earn political gains for “tough on crime” politicians; increasing the influence of prison guard and police unions; and eliminating social and political dissent by oppressed communities that make demands for self-determination and reorganization of power in the US.
ABOLITION
PIC abolition is a political vision with the goal of eliminating imprisonment, policing, and surveillance and creating lasting alternatives to punishment and imprisonment.
From where we are now, sometimes we can’t really imagine what abolition is going to look like. Abolition isn’t just about getting rid of buildings full of cages. It’s also about undoing the society we live in because the PIC both feeds on and maintains oppression and inequalities through punishment, violence, and controls millions of people. Because the PIC is not an isolated system, abolition is a broad strategy. An abolitionist vision means that we must build models today that can represent how we want to live in the future. It means developing practical strategies for taking small steps that move us toward making our dreams real and that lead us all to believe that things really could be different. It means living this vision in our daily lives.
Abolition is both a practical organizing tool and a long-term goal.
https://abolishdatacrim.org/en/report/introduction “To make a thief, make an owner; to create crime, create laws.” — Ursula K. Le Guin
The following is a report about surveillance and social control of migrants and criminalized peoples, written from a prison-industrial-complex abolitionist perspective.
Here, we describe practices that we term “data criminalization:” the creation, archiving, theft, resale and analysis of datasets that mark certain people as threats and risks, based on data culled about them from state and commercial sources. Data analysis and prediction may seem modern, scientific or objective, boasting cutting-edge biometric identification and AI-powered tools — but here they operate as part of a longstanding historical process of racial and national profiling, management and control in the US.
In this report, we examine and deconstruct some key practices in the surveillance of migrants as conducted by government agencies and private companies that work together to create and manage vulnerability and exclusion. We wrote this report and created a web-based interactive tool for prison abolitionists, migrant justice organizers, scholars, anti-surveillance activists and everyone else who is working to oppose interlocking systems of incarceration, criminalization, and social control. We hope that this report provides a framework to reject and denaturalize criminal legal procedures and categories, border control and securitization, identity capture and registration regimes, and “data-driven” predictive and sorting practices used to justify punishment and social exclusion.
https://defundpolice.org/
WHAT IS DEFUND THE POLICE?
#DefundPolice means divesting from institutions that kill, harm, cage and control our communities, and investing in violence prevention and interruption, housing, health care, income support, employment, and other community-based safety strategies that will produce safer communities for everyone.
Even as demands to defund police are being dismissed and attacked, communities are continuing to fight for divestment of funds, power, and legitimacy from police and other violent institutions that fail to produce safety while looting resources our communities need to survive.
We are building safety. We are building movements that will sustain our future. The demand is still #DefundthePolice
https://www.narsol.org/ NARSOL stands for National Association for Rational Sexual Offense Laws. We are a not-for-profit organization made up of volunteers who work together to bring change to the oppressive sexual offense laws in the United States.
https://ww1.womenagainstregistry.org/
The vision of this organization is to abolish the multiple Registries across this nation. Women Against Registry also seeks to restore Life, Health and Freedom to all individuals who have been injured by the requirements of registration, especially innocent family members. We foresee a day when the suffocating stigma surrounding registration will be removed in favor of proper sentencing coupled with appropriate treatment; a day when the indefinite detention of civil commitment is replaced with compassionate programs designed to heal and restore. We hope for a day when virtually all who have offended against the laws of the land will be given the opportunity to rebuild a decent, honest life with the prospect of rehabilitation, reintegration, and redemption.
Mission
Through peaceful demonstrations, civic forums, media programs, personal accounts and political events, we will attempt to educate society about the severe cost and complete beneficial void of maintaining federal, state, county, and municipal registries across this nation. The monumental costs associated with registries include monitoring, maintenance, and manpower for law enforcement organizations; the outrageously high cost of incarceration; the loss of millions of dollars in tax revenue, the truly false sense of neighborhood security; and by far, the most devastating cost of all is the loss of freedom, security, health and safety for the families associated in some way to this grand injustice. In addition, families who are trying to support their loved ones under trying circumstances, are being forced to pay outlandish commissary, phone, and travel fees.
Women Against Registry will be the voice of a vastly misunderstood subset of society.We will be the voice through stories that often relate a tragic, sorrowful, and brutally honest tale. We will be the voice of so many who, because of fear and stigma, cannot yet find their own voice.This is a difficult issue but we are resolute in our determination to be heard.
By speaking in calm voices about humanitarian treatment backed by facts; by conversing with friends, family members and strangers; by articulating points of injustice and fairness to legislators; by speaking at conferences and at schools; by expressing opinions on radio and television programs; by writing and responding to news and magazine articles; by all these methods and more, we will be heard. We are the soft but growing sound of more than 900,000 citizens required to register and perhaps more than 2.5 million family members.
There is simply no value in a registry system. We seek fair treatment and a second chance for those deemed (by an unbiased risk-assessment process), to be of little or no threat to society. There is incontrovertible scientific evidence showing extremely low recidivism rates for those people who have committed a sex offense. As such, there are an exorbitant number of individuals suffering the stigma of registration unnecessarily. It is the mission of Women Against Registry to change that reality.
We Believe
ALL children have the right to grow up in an environment that is safe from harm.
ALL families have the right to heal after pain.
The public deserves fair laws and policies that will achieve these goals.
Placing a person, and by association, an entire family on a registry is demonstrably ineffective at protecting women and children from harm; in fact, it does just the opposite.
Families, and in fact, entire communities are subjected to vulnerability, fear and divisive behavior when legislators pass reactive registry laws in the name of public safety. Numerous scientific studies have clearly indicated that registries do nothing more than perpetuate a false sense of security.
Scientific studies show that with treatment when appropriate, a home, a job, and a stable, supportive environment most people on the registry will not re-offend.
Some people, perhaps many, could avoid commiting a sex offense and having to register if they could seek treatment at the first acknowledgement of a problem. But many are rightfully afraid of the stigma and legal response they face in these circumstances.
People who commit a sexual offense should be punished with a fair sentence equivalent to the severity of the crime – nothing more.
The current method of ‘one-size-fits-all’ clinical therapy and punitive treatment does more harm than good. A proper program should include a detailed assessment based on current risk levels and a therapy plan that considers psychological make-up and mitigating circumstances.
After paying their reasonable debt to society, perpetrators should be allowed every opportunity to reintegrate back into the community.
The general public gains no advantage by knowing the names and locations of those who have registered. However, these individuals and their families risk significant reprisals as a result of the public knowing their information.
As with any crime category, true violent and predatory people with no motivation to change will always be a risk to public safety.
A trustworthy psycho-sexual risk assessment that shows a pattern of past violent or predatory sexual behavior should warrant (perhaps) a longer sentence, a longer probationary period, or monitoring; but not a registration program.
Persons should have a clear avenue to exit the system if a low-risk assessment can be achieved by means of a step-by-step, measurable treatment program, or by having lived in the community offense free for a number of years.
When the family is placed on a registry:
some or all members face probable loss of jobs and the inability to find gainful employment.
they may face probable eviction from their apartment because of landlord bias, or because the landlord is being harassed by other tenants.
they may be forced to move because of proximity to a school or a daycare or a park.
some or all members face harassment by neighbors, vigilantes, and even law enforcement personnel.
they may have signs placed in their yard, they may have their property damaged, or they may be attacked by vigilantes.
they often live in constant fear for their own safety.
Goals Allowing Families to Re-Integrate
Rescind punitive registry laws; abolish registries.
Rescind civil commitment statutes in lieu of practices designed to help perpetrators to become productive members of society.
Challenge civil and judicial rules and procedures, including irrational sentencing practices.
Aid the reintegration process by eliminating residency restrictions.
Prohibit employers, schools and apartment owners/managers from asking if applicants have been convicted of a crime.
Provide assistance through specifically designed organizations to help those recently released from incarceration to successfully reenter society.
Provide guidance and oversight to probation officers so they understand that their mission is to monitor and help those under their supervision; not to harass.
Promote ‘diversion programs’ in lieu of re-incarceration for those who break parole with minor non-sexual infractions such as arriving late to a registry appointment or losing a job for reasons out or their control. These infractions should never be considered as recidivism or used to bolster statistics that are intended to burden a segment of society.
Stop the egregious policy that allows lengthy incarceration to create onerous debt and in turn, seriously curtails, and often completely prevents restoration.
Strive for cost-effective laws that will truly protect children and adults from sexual harm.
Ensure that all people are offered equal protection against unlawful discrimination.
Promote and strengthen positive and healthy relationships among all persons affected by a sexual offense; and help all of those people to heal by restoring the victim, restoring the perpetrator, restoring the affected families, and restoring the community.
Develop educational programs and public service announcements that teach parents and professionals ways to empower and protect children.
Change the law so that all acts of
harassment and vigilantism against those required to register or their family members are treated as “Hate Crimes.”
https://disabilityvisibilityproject.com ... sychiatry/
Abolition Must Include Psychiatry
Abolition Must Include Psychiatry
By Stella Akua Mensah
Edited by Stefanie Lyn Kaufman-Mthimkhulu
Content notes: sanism, racism, violence, state violence, incarceration, institutionalization, forced ‘treatment’, torture, medical coercion, restraint, seclusion, abuse, sexual violence, settler colonialism
There is a dangerous tale in the United States, one based on a myth of the deinstitutionalization of psychiatric asylums¹. Through this story, we are told that the asylum died and is a thing of the past. We are told that, now, “patients” have rights, are treated with human dignity, and are not criminalized for their neurodivergence. We’re told that restraints and forcible medication only happen in “extreme” cases. We’re told that the mental health care system is here to help us, support us, and “treat” us. And now, when abolition has entered mainstream discourse, we’re told that this very system should be considered an alternative to incarceration in jails and prisons. But those of us who have survived psychiatric incarceration know that not only did the asylum never die — it is, and always was, another prison. Knowing the truth of these myths, we work towards writing a new story.
As Hussein Abdilahi Bulhan states in his work Frantz Fanon: The Revolutionary Psychiatrist, “psychiatry like any therapy should be the meeting of two ‘free’ people.” In our current society, this could not be further from the truth. Every state (and Washington DC) allows for a person to be involuntarily held for “treatment, observation, or stabilization.” Though specifications vary by state, the three main forms of commitment are: emergency hospitalization for evaluation, involuntary inpatient commitment, and “assisted” outpatient treatment. This means that other people may decide (without your consent) that you present a risk to yourself or others, and need to be removed from or surveilled within your community for “treatment.” Though Disabled people have fought tirelessly for our right to live in the community, as we approach ADA 30, we must acknowledge the many existing loopholes that make our involuntary confinement in congregate settings a reality.
As we talk about prison Abolition, discourse that was largely founded and remains spearheaded by revolutionary Black Women, we must reckon with the history of psychiatry, and better understand how the mental health system perpetuates process...
https://madnessnetworknews.com/2022/07/ ... abolition/
Have you ever thought you were going “crazy?” Or maybe people call you “crazy” for how you connect, experience and/or understand the world? Maybe your experiences have been profoundly spiritual and meaningful? If so, you may have also seen how the “help” you receive is all too often dehumanizing and inaccessible. You may have seen how often “help” is delivered through a pill or syringe along with the underlying message that you, the “patient” or “client,” are “mentally ill” and no longer valid or “competent.” What if we told you that what the Mental Health Industrial Complex (MHIC) calls “mental illness” is more so a tool for social control than it is a helpful way of understanding our distress.
What if you not only had the freedom to denounce the label of “mental illness” but also the right to claim or reclaim an identity you feel best defines your experiences? That instead of following an industry that profits off of our states of being and oppresses us, you could actually fight the status quo and work to abolish the very systems that incarcerate our minds and bodies?
Welcome to Madness Network News: a network of mad, neurodivergent, disabled psychiatric survivors who are dedicated to a common mission of liberating ourselves from psychiatric oppression.
https://www.resiliencechicago.com/abolitionist-therapy Abolitionism began as a movement to end slavery, challenging deeply entrenched systems of racial, social, and economic exploitation in the US and beyond. Rooted in a vision of freedom and justice, abolitionist principles have since expanded to confront various forms of modern oppression, including mass incarceration and systemic racism.
Today, this framework seeks to dismantle the prison industrial complex (PIC), which criminalizes and incarcerates marginalized communities, disproportionately affecting black individuals and immigrants. The PIC functions as modern-day slavery, exploiting primarily black and brown bodies for labor and profit, and is deeply rooted in the anti-black racist foundations of policing and prisons. It operates in conjunction with anti-immigration policies, imposing punitive measures that frame migration as a crime rather than a human right.
https://abolitionistfutures.com/latest- ... -detention
Care or Confinement? An abolitionist perspective on psychiatric detention