Ultimo Reducto

Practical Guide to Cloning “Cool Types”

The Sticker-Man/Sticker-Woman’s Handbook: Pseudo-revolution within everyone’s reach

1999

    Automatic Translation

      Introduction

      Language and thought “roll up”

        Basic dictionary of the “roll=“

        The slogan or the image made ideology and vice versa

        Basic concepts and attitudes of the “roll=“ with respect to these

      A truly “cool” attitude and behavior.

        What to think and what to do: “cool” stereotypes.

        What not to think, do, or say: taboos.

        Short list of activities and add-ons to round off a “cool” behavior.

      Farewell and closing.

      Very important note for all =s those =s who are slandering and imprecations about the author=.

    Original Spanish

      Sinopsis

      Introducción

      El Lenguaje Y El Pensamiento “Enrollaos”

        Diccionario básico de el/la “enrolla=”

        El eslogan o la imagen hecha ideología y viceversa

        Conceptos básicos y actitudes de el/la “enrolla=” respecto a éstos

      Una Actitud Y UN Comportamiento Verdaderamente “Guays”.

        Qué pensar y qué hacer: estereotipos “guays”.

        Qué no pensar, hacer, ni decir: los tabúes.

        Breve lista de actividades y complementos para redondear un comportamiento “guay”.

      Despedida Y Cierre.

      Nota Muy Importante Para Tod=s Aquell=s Que Estén Echando Pestes E Imprecaciones Acerca De El/La Autor=.

Automatic Translation

This highly useful manual lists and explains, one by one, the various elements and steps required to master the fascinating art of cloning the “cool crowd”—that is, how to appear to be something when you don’t even know what that thing is.

The author has spent years wandering through “alternative” circles, witnessing the myriad wonders and skills with which the “cool crowd” delights others—and, above all, themselves. Nowadays, the author makes no claim to being “cool,” nor has any desire to be.

Introduction

This work, dear = reader=, has been made with the healthy intention of being useful to all = those = who read it. In it you will be able to find enough information so that, through mimicry on both a physical and mental level, you can move without difficulty in current (and probably, if we do not remedy it before, future) “alternative” environments, be held = in great esteem and consideration, make a large number of friends = s (and even business) and, finally, always have the doors open to a “wonderful world of fantasy and illusion” for whatever at the time was need.

This manual could also be useful for those movements that aim to be truly “alternative” and win over the “youth” (and some not so young), despite being mainly focused and aimed at individual people, like you, dear = reader=.

It could also be that reading it, far from being enjoyable, entertaining and useful, was a revulsion for you and generated from a feeling of discomfort and uneasiness (on the other hand easily mitigated with a dose of any of those drugs about which some =s “who know so much” write more and more books or magazines) to the most furious anger towards the person who writes this. Except for angry reactions of the latter type, restlessness and questioning are another of the objectives of this work. Only from them can criticism arise, and only this shows reflection and intelligence; both things, on the other hand, totally superfluous and even inconvenient for the clonal manufacture of “sticker-individuals”. So if after reading it you feel something similar, do not hesitate, get high quickly, lest you change and, what is even worse, that later you want l=s others to change too.

To make it easier to learn the different fundamental features that make up the “roll” environments based on their different folkloric tendencies, this manual has been structured in two sections:

At the end of the manual there is a brief farewell and a very important note about the author=.

And without further ado, friend = reader = let’s get into the matter. Let it be mild to you.

Language and thought “roll up”

Basic dictionary of the “roll=“

We will start by giving a small dictionary with basic terms:

The dictionary of terms “roll” offered here should not be understood as something finished and immovable, since the vocabulary in these environments varies over time, with fashions, and space, with local dialects. It is your job, reader=, to renew it and adapt it to your own experiences and direct knowledge.

At this point in the reading, many = readers = s will have realized that it is “cool”, “cool” and “radikal” to write with spelling mistakes. But, be careful, not just any fault will do. They should be, above all, writing “k” and “tx” instead of “c” or “qu” and “ch”. The rest of the offenses, although they are not frowned upon, are not so “cool”.

It’s also a “handsome thing” to shorten words, especially if they end in “i”. For example: “okupi”, “mani”, “festi”, etc.

It is “newspeak”, fundamental for the maintenance of a “rolled” mental state.

The slogan or the image made ideology and vice versa

A fundamental element of the “kultura rollá” is the slogan: a short, lapidary phrase, easily assimilated and repeatable, with a vulgar content (when not ambiguous or non-existent), and often with rhyme and all, which reaches the “radikal” audience directly through their senses (sight and hearing) connecting with the most atrophied parts of their “inkonsciente kolektivo”, giving an effect superficially resembling a primal and automated thought.

Even so, the slogan is the deepest part of the “philosophy” “roll” and it summarizes all its “wisdom” and “substance”.

In this text, the slogans have been classified according to some of the main and most widespread models in terms of their structure, in order to make it easier for you to learn them, dear = friend = aspiring to “alternativ=“. These are:

In these slogans, as you will have already perceived for yourself=, there is an appeal, regardless of the validity of their content, to the one who does not know who, who or what (God? The forces of Nature? Superman?...) in the hope of obtaining a change.

It is a widely accepted and used model due to its simplicity and ease of use.

“Kill Nazis”, “Drink and fight”, “Read and fight”... This model is also very popular due to its simplicity and ease of use.

These slogans are usually part of the chorus of songs by “musikales” bands “rollás” due to the musicality that the rhyme imprints on them and, especially, because of the deep and dense nature of their contents.

Statements: scheme: “X (is) Y”, where X and Y can be “cool” or “txungos”, as the case may be. Examples: “Killer police”, “We are bad, we will be worse”, “Gaztetxea, gure etxea”[1], “Our dreams are your nightmares”...

Model also highly appreciated among l=s “alterativ=s” for its simplicity.

Like negations, they are addressed to a = interlocutor = “supernatural” of a metaphysical character.

As you may have already noticed, some of the slogans fulfill several of the basic schemes at once. This is a good sign. The more models of those mentioned above a slogan simultaneously fulfills, the greater its success and the better it will look, both in everyday conversation and in the cloning manufacture of “alternative” materials (banners, graffiti, posters, pamphlets, bulletins, speeches, comics, poetry, songs, etc.).

The diagrams and examples cited here constitute only a small sample of the great variety that exists. This sample does not pretend to be exhaustive by any means, so you should take into account, friend = reader = its limitations and remember that it does not include all possible schemes; nor even less the different concrete forms in which they are embodied.

In this case, as with the rest of the information offered in this manual, the door is left open for you, appreciated = reader = , through your own means and with the knowledge provided by direct experience, to enrich this list and, with it, your “kultural” collection.

Basic concepts and attitudes of the “roll=“ with respect to these

Next, dear = aspiring to “roll=“, a series of concepts and the attitude that you must assume as your own towards them are offered if you want to be well received = when it comes to becoming part of a “radikal” environment:

Self-employed: “requeteguay”, the best, “radikal”.

“coherence” and “order”).

Always “kolega”. “Revolutionary=“.

These are some of the main ideas that you should assume automatically and unquestionably. To do this, it can be of great help to you, amad= reader=, the indiscriminate listening of “músika radikal”, while repeating aloud the choruses of the songs and/or the uncritical, mechanical, compulsive and aloud reading, to achieve a better quality of neural programming (if by then you still have neurons), counter-informative newsletters, pamphlets and a large number of fanzines that do not have many lyrics, while you do other tasks or think about other things as important or more important, such as going to the next concert, changing the strings on the guitar, fixing the car or motorcycle, meeting l=s “kolegas” to drink a few liters or getting a cost (which is running out), to mention some of the countless tasks that, for sure, fill your busy existence.

These are not all the ideas that swarm in “alternative” environments and in each of them they vary in form. In some they can even be very different (some “cool” environments even claim coherence as “cool”, or reject Marxism or drugs as “txungo”...; no one is perfect= and, as you can see, there is something for everyone; diversity in monotony), but in general and to move in most of the “cool” venues and environments they will be for you, Surely, of great help.

It would be a good idea, however, that you improve and adapt them with your personal experience. But, be careful, don’t think too much and stop being “cool”. It must be an automatic and unconscious process. This is something very important. Your assumption of these concepts must be uncritical, never think of criticizing or simply questioning any of them, unless the environment in which you find yourself does so; and in this case, always do it in the terms that the movement does. Otherwise, you could put staff in a bind, spark debate, and lead to problems, and you’d stop being so “cool.” Things are like that; If you want to be “roll=“ accept them as they are. That this causes you unease, stress, frustration? Smoke some petas or some other narcotic, go have a drink with the “peñita” or through the “compact disc” at full blast and forget those stupid doubts, be happy. If this is not enough, “organize yourself and fight”, against l=s “txung=s” of course, never against the “peña guay”.

As an exercise, repeat a thousand times out loud: “L=s ‘rollup=s’ are always ‘cool’”. Don’t forget.

A truly “cool” attitude and behavior.

What to think and what to do: “cool” stereotypes.

Already in the last section of the previous section (“Basic concepts and fundamental attitudes of the ‘roll=‘”) reference has been made to several of the attitudes that must be shown towards certain concepts by every = aspirant to “roll=“ who prides himself on being one. But since these attitudes in themselves are excessively limited and refer to concrete concepts, we will now make a brief enumeration of those attitudes and ways of seeing life and behaving at a general level that are considered “cool” by the “peñita”.

The list, like the rest of those in this manual, is neither complete nor should it always be taken literally. You know the reader= story: use your experience and your own intuition when trying to put this knowledge into practice. And if necessary, because the circumstances themselves require it, modify the list.

The behaviors and attitudes referred to here are only a general approximation (although unfortunately too precise) to the reality of the “roll” environments.

None of what appears in the following list is essential in itself (except relativism), but as a whole they are significant and necessary traits for you to be admitted= in the circles and “alternative” spheres without problems. There will even be some environments in which certain attitudes and behaviors are rejected, so, dear = reader=, the last step depends on you = and your ability to blend in with the environment and automatically assimilate the characteristics of each “radikal” environment in each case. Of course, before having a minimum knowledge of the environment in question, the most prudent thing to do, if you want to be accepted= by the “syndicate”, is to be discret=. Although discretion is not something highly valued in most “alternative” environments (they usually like the ostentation of paraphernalia, symbology and patterns of behavior and “thought” typical of each “roll” sect), it is not usually frowned upon, and during that time that you are “not there”, dear = reader=, you will be able to accumulate data, analyzing the environment and preparing to become an integral and fully recognized part of the “rolled” environment.

Don’t think too much, let yourself be carried away by your emotions and be happy; Nothing “txungo” can happen (and if it does, it will be the fault of l=s “oppressor=s txung=s”, never yours, who are very “cool”; that’s for sure).

Reality is your feelings and only them, so depending on your mood, reality will either be wonderful or it will suck. (After all, we live in a changing world, you know: the theory of evolution, plate tectonics, historical becoming, and all those things that can help you justify the unjustifiable.)

Never reason your positions. Simply, the “txungo” is like that because it gives a bad “vibe” and the “cool” because it gives a good “vibe”.

As a relativist you must consider that absolute truth does not exist; that everything is relative, dependent on certain circumstances, moods or subjective personal opinions of each one = with himself = , which in turn depend on the same; and so on.

You can also think that there are multiple realities, not just one, and that everyone sees one in each situation.

You can even set aside Reality and deny it if necessary (after all, relativism boils down to that, unrealism).

Some schemes on which to base your relativistic attitude are:

Always try, therefore, to put you and yourself in one of the two bags (you get into the one of l=s ti=s “cool”, of course); To do this, your own feelings about the subject in question and, above all, the lack of reflection and supine ignorance about anything other than reciting slogans can be of great help to you (remember that they are essential to be a good “sticker-individual”).

On this point, it is necessary to make three calls to attention about the mode of use of the Manichaean attitude:

Try to evaluate each idea and/or attitude, not in a thoughtful and objective way based on its content (remember that thinking is taboo), but according to your antipathies or sympathies towards those people you know who defend such positions. Thus, if you know an anarchist=, a= vegan=, a= abstemi=, a=pacifist, etc., who is, for example, authoritarian= and/or religios= (not uncommon things, by the way), do not hesitate to qualify anarchism, veganism, abstinence, pacifism, etc., as intolerant, mystical and “txungos” in turn. Or, if you know someone = Marxist, nationalist, etc., who is or seems to be, for example, solidari = and asambleari = (which is not unusual either), do not hesitate to describe Marxism, nationalism, etc., as solidarity and anti-authoritarian ideas, and as “cool” in the end as your colleagues who defend them.

In the same way, if capitalism, fascism, religion, etc., are “txung=s”, those who defend them are also “txung=s”, and therefore, putting an end to these ideas and attitudes means eliminating (i.e. exterminating and even torturing and imprisoning) the people who defend them. Or, if anarchism, Marxism, nationalism, Christianity, etc., are “cool”, those who defend them are all = ”cool” and are from “our side of the ‘barrikada’”.

That is to say, for a good = “roll=“ it is the same to be stupid= as to say nonsense (both things are so everyday that he ends up confusing them). Of course, remember: all ideas are always respectable (especially when you are trapped = in a debate and you do not know what rational argument to oppose to the criticisms of your colleague = s; remind them how intolerant they are with your ideas), and even more so if they are those of the = “cool” guys that you like sympathetic = s. Truth does not exist and that is why all ideas are simple opinions and should not be discussed or criticized in an exhaustive and rational way; that is “pajeos”, “rolls txungos”.

Respect for people is another story; that is always pacifism, tolerance, “txungo stuff”. Respect only l=s “Kolegas” (if it doesn’t take much effort, of course) and always demand respect for yourself. Remember that l=s “txung=s” are not people; They are “txungas” ideas with legs and, therefore, totally eliminable.

If all this seems slightly simple and childish to you, it raises deep doubts or existential problems, don’t worry, it’s a normal feeling between all of us = s l = s “rolla=s”. Dróblo for a while and/or blame it on l=s “txung=s” and forget it (you know, “mal de much=s...”) and continue to believe that all = s l = s “cool” are “rolla=s”; It is essential that you do not lose faith.

Remember: don’t hesitate, don’t criticize, don’t question, or you’ll never become a= you= really “cool”. Tod=s (l=s “cool”) unit=s against the oppressor=!

Remember: seeing the “txungas” things of the “peña” and criticizing the failures of the “alternative movements” is very “txungo” and favors l=s oppressor =s “txung=s”. Convince yourself that everything is going well, that your “roll movement”, in particular, or everyone, in general, is managing to improve things. Always think about the “cool” of situations, never about the “txungo”. Also, by now you should know that reality depends on how you want to see it. Be happy, always happy.

Never try to do or think anything on your own.

Remember: “think” slogans, not ideas. Or, better yet, don’t think.

The heresy within the “txungo” system is “cool”; The heresy within the “cool” is “txunga”.

That is why you should show sympathy and solidarity with all the other “lutxas” and “cool rolls”. Don’t miss the opportunity to put your signature on slips of paper or to say how “cool” others = “cool” are (even if your “cool” are even cooler). If on occasion you have doubts about the subject and you feel that you should extend your vision of reality to other aspects, get into some other “roll” group that touches on some other facet (so you will have one more in the history and you will be a little more “cool”), or let them take care of those things other = you = s “cool” who are already “working”. (Of course, keep them =s in mind when they are needed or come in handy for your “lutxa”: signing posters, filling out “manis”, attracting people -if they are famous=s-, etc.).

Remember: reason isn’t “cool,” it’s not fun. Thinking makes your existence bitter and causes heartburn. Come on, “txungo”, “txungo”.

The mechanical and continuous repetition of the following syntactic structures as an exercise will provide you with enough skepticism to be able to speak and express yourself appropriately in “cool” situations:

All these are some of the stereotypes (the main ones) that you must follow, dear = reader=, to become a= “rolla=“ made= and twisted= (remember that rectitude is “txunga”), you must take them in a relative way (now that you know the meaning of this term, do not hesitate to use it as an adjective for everything), that is, although all these attitudes are necessary to be a= ti= “cool”, none is essential (with the exception of relativism, which in turn, if necessary, can relativize itself).

What not to think, do, or say: taboos.

There are several attitudes and behaviors that give very bad “vibes” in the “hook” and “radikal” environments. Some of them have already been outlined throughout this manual. In any case, dear = reader=, it is convenient to review them and write down some new ones.

Remember: you should never show such attitudes or behaviors, ever.

They are as follows:

And, in general, the rule applies to any other issue considered “difficult” or “conflictive” and that questions the basic “rolling” foundation: relativism.

Of course, you can “discuss” the “cool” or “txungos” aspects of some of them, that is, each one contributes a “rolled” point of view similar to and compatible with that of the other “cool” ti=s of the day.

Examples of “discussion”:

This model of debate is a disaster. “Txunguísimo”. That way there is no way to “discuss”.

Remember: the real debate in absolute terms is “txungo”.

This model of “debate” is “cool” and will never cause you problems with the rest of the “peña rollá”.

Thus, the “debate” is something merely practical and the attitude towards it must be one of moderation, even of caution. An example of a pragmatic “debate” of this type would be to get together several people or groups to “roll up” to put the final touches on a material work done by some =s of them=s, discussing exclusively within the framework previously delimited by the specific subject matter of that “prefabricated” material, and if possible, formal aspects rather than the contents (“remove this word and put this other”, “cut here and paste there”, etc.).

The objective is fundamental. And the objective is to elaborate a material work that others = “roll = s” can admire and “measure, weigh and touch”; l=s “txung=s” can calibrate, consider as dangerous and, with the fear that enters them, upside down and rethink their “txungas” positions; the general public continue to ignore it or, at most, have a fleeting good time with the usual l=s antics; And, of course, all = s l=s participants in the “debate” can add to your activist history of jobs and “get involved” groups in which you have “participated”/“participate” that raises your morale and gives meaning to your empty existences.

It is in these cases, and only in them, that “debate” is acceptable although not necessary.

Remember: “jerking off”, non-specialized knowledge, the communication of ideas and their enrichment, the evolution in practice and the expansion of basic ideological principles (which you should not have, because they are very “txungos”) by contrasting with reality and with those of l=s others, etc., are not only useless, but even taboo. Do!, but don’t think (and much less before you do).

Short list of activities and add-ons to round off a “cool” behavior.

The “roll” environments are terribly conservative and reactionary in terms of their “cultural” uses and customs; That is why you must participate in as many as possible so as not to earn the enmities and mistrust of the “Peña”. Social ostentation within the “roll up” environments, and within their own parameters, of course, is essential to achieve total acceptance of your person by the “peñita”.

Remember: “Occupation is the solution” to all the problems of humanity (or “youth”).

Remember: art is “cool”, always “revolutionary”.

This can be something very hard to bear for a person who, due to his education (“txunga”) in his pre-“rollá” stage, has the unhealthy habit of reading in greater quantities, and even of trying to reflect and understand, and sometimes even of criticizing (yes, there are l=s; but there are fewer and fewer left, fortunately) what he reads. Do not grieve, dear = reader=, if your case is one of the latter. There is an alternative: read only those books and publications edited, written and/or praised by the “peñita”. Of course, its reading must be rapid, uncritical and without reflection of any kind (which is what l=s author=s are for; or l=s author=s on which l=s author=s are based; or l=s author=s on which l=s author=s are based; or...). The important thing is that you swallow what the “catechism” says so that you can then repeat it in the “alternative” environments and, over time, who knows, be yourself= maybe a= “saint= male= roll=“ who writes books and articles or gives talks, in which you refound the ideas of other=s by telling the “little girl” what she wants to hear (how “cool” are l=s “cool”, the “txung=s” which are l=s “txung=s”).

To promote this attitude, he participates in “alternative” “distris”, counter-informative magazines, “roll-up” bookstores, etc., making “currillos” of delivery man = and the like. Never discuss or criticize the material you move or contribute your own materials or ideas.

Remember: questioning the ideas and schemes that surround you would be “very txungu”, since it means thinking.

Drugs are “cool”, fun; and they help you find yourself = (then you are lost = ...). Despite the fact that among l=s “roll=s” it is very frowned upon to believe in religion (typical), religions that use drugs as entheogens (substances that “create god inside you”), that is, as a means of communication with the “beyond” (yes, it exists; and if you don’t believe it, take it and see) are “cool”. L=s dreadlocks, l=s shaman=s, l=s bruj=s, etc., are “peña rollá”.

Always remember that reality is something subjective created by your mind and that, therefore, all the social, ethical and ecological problems derived from the use, consumption, production and trafficking of drugs do not really exist. The millions of neurons destroyed; physical and mental dependence; animals tortured in laboratories; the growing power of biochemical multinationals over people’s lives and the balance of ecosystems; the growing passivity in the face of social and ecological problems, etc., are mere entelechies of “txunga” people and killjoys. Have fun, that’s the main thing. In addition, everyone = “roll=“ should know that all these problems are solved by legalizing drugs, that is, through the State and a new law. It is obvious that where there is a State and laws there are no previous problems (no, whatever!).

Also, what problems are we talking about? If the drugs are neutral. The bad thing is its abuse and adulteration. And if not, look at the coca leaf used by the Andean =s =s to work in subhuman conditions, first for the colonizer =s =s and now for the “kapitalists” = s. If drugs were as bad as some =s say, how would they be able to work to bursting these =s indi=s? How could they have endured the domination to which they have been subjected for five centuries without hardly complaining? [6] It is clear, then, that drugs are not only not harmful, but also serve to increase tolerance in the face of “txungas” social conditions; and that is one of its greatest virtues. (Some = s tí=s “txung=s” say that this is precisely one of the greatest intrinsic problems of drugs: to serve as an escape valve for accumulated social tension, along with other entertainments such as football or unbridled consumption, thus preventing people from rebelling and the system of domination from collapsing; but don’t pay any attention, they are a=s “bitter=s”. Be happy).

Remember: don’t pay attention to l=s that criticize drug use. L=s “txung=s oppressor=s” want us all = s to be handsome =s, alt = s, san=s (for a reason; surely being so is “txungo”) and above all imbeciles (more like that it could be said that what interests them is precisely the latter; and they are succeeding, especially among their presumed = enemy = s).

(Exercise to obtain a “revolutionary” mental program: repeat a thousand times out loud: “I am a= ‘roll=‘ and everything I do is revolutionary”).

Don’t miss the opportunity to sign up for all the “moves”; the more, the better; even more “revolution”.

What does it mean to “be revolutionary=“? Don’t worry, it’s something “cool” (besides, the vast majority of l=s “revolutionari=s” and “radikales” don’t know it either). Also remember that asking this type of question shows that you think and this can cost you the sympathy of the “peña”. Shut up and act according to the manual.

Also, traveling is a “cool” reason to own a car without being a= “kapitalista txung=“.

When the time comes, he worships “Manitou” or “Mother Nature” and speaks of “tribes”, spirits, etc. Remember that religion is “txunga” only if it is Judeo-Christian.

The indigenous “lutxas” are “cool” (they = s are also entitled to “a piece of the pie” of progress).

Of course, never go any further. Never seriously advocate anything that amounts to anything like living non-technologically again, in small groups, without the comforts of the modern world. L=s indi=s are “cool” but so is industrial society (if it disappeared, who would l=s “roll=s” mess with? There would no longer be “txung=oppressor = kapitalists” What a horror! What a boring life!

What an existential emptiness!).

Remember: playing the Indian is not the same as being one.

Take the dog with you everywhere (dogs give joy and color – and something else – anywhere; especially in talks, debates, assemblies, “akanpadas”, concerts, parties, etc.; and they dress a lot, they look very “cool”).

Ah, pets, from time to time, have to be fed and some other things. Try not to forget it too often.

Try to be original and express your own personality by dressing, “styling,” talking, thinking?... as do the rest of the “roll=s” that surround you. For this, the protest t-shirt is a quasi-universal element that will be very useful to you. So if you have doubts at first, dearest = reader=, start with her and then, with more experience about your specific environment, copy aesthetic features of your “koleguitas” and let the clone inside you express its “original and unique” personality.

When it comes to assuming a “roll” aesthetic, the eclectic mixture of various constituent elements of the different “lutxas” or environments considered compatible by l=s “rolla=s” usually gives good results. This is especially good in those movements that pretend to be a mixture, and even a supersession, of other pre-existing movements or conglomerates of groups and diverse people that “lutxan” or move for the same specific purpose but, at the same time, presumably global (the latter is one of the great mysteries of “radikal” “thought” and political action today).

In any case, the personal “radikal” aesthetic is not essential to be part of the “roll=s” movements, although it helps a lot. Not all = s l = s tí = s “cool” wear “cool” looks. It is possible to be accepted = by a “rolled” sector without assuming (at least on a personal level) its aesthetics.

Rural is always “cool” and “revolutionary”.

Remember that against the “fatxas” anything goes (even behaving the same or worse than them = s).

How can you be sure=, without thinking too much, who is a= “fascist”? What a question! Everyone = good = “rolla=“ knows that l=s “Nazis” (for l=s “cool” there is no difference between fascists, National Socialists, ultraconservative=s, ultranationalists – “right-wing”, watch out!ultra-rightists, National Bolsheviks, etc.; mainly because most of l=s “rolla=s anti-fascists” don’t even know the existence of all these movements; the only thing that matters is that l=s “fascists”, “Nazis” or whatever they call themselves are very “txung=s” and totally eliminable) are tí=s who are not sympathetic=s, bad=s, very bad=s, who believe in “dogmas” and therefore in that they are absolutely superior to l=s others (if you do not see clearly the “necessary and inevitable” relationship between defending something as true and with conviction and the belief in absolute superiority over l=s others, Shut up! Don’t be noticed, or you run the risk of ending up being a = “fascist” too. Thinking a lot – and it is always a lot – can turn you into a= “authoritarian=“ – “right-wing”, of course. You should leave that ugly vice while you can), and, of course, the vast majority of them = sport the “shaved head” and openly display “txunga” symbology (swastikas, Celtic crosses, eagles, flags of what they consider their homeland, etc.).[7] And they don’t have, nor do they see the need to have, “koleguitas” black = s, gypsies = s, Jews=s, gays, etc. (Are you not sure that you want to be anyone’s “koleguitas” either? Oops, oops, oops... let’s see if you’re going to be a= “Nazi” too).

Join even the demon himself to fight him=s; As long as he goes from “roll=“, the devil or whoever is, he is not a= “fascist”, and that is what matters. If it also brings to view “anarchist” and/or Marxist and/or leftist and/or ecologist and/or animalist symbolism, etc.; and/or explicitly declares himself a member of those movements, then it is very certain that he is a= you= “cool” from the same “side of the ‘barrikada’” that gives “kaña” to l=s “txung=s fascists and oppressor=s” and you have to support him and/or join him/her. Forget the existence of what some=s call “authoritarian socialism”, “Stalinism”, “liberal authoritarianism”, “democratic tyranny”, “dictatorship of the proletariat”, “vegan dictatorship”, “ecofascism”, “paternalistic domination of the human being over the rest of the universe”, etc., they are just myths created by “txunga” people (“camouflaged fascists=s) to confuse and divide the true =s =s “cool antifascists” (yes, Fuck! And if you continue to question what a = “cool anti-fascist” should “think”, they are going to have to make you “come to your senses” with methods of “self-defense”).

Farewell and closing.

And well, dear = reader=, here ends this Practical Manual for the cloning of “roll=s”. It is worth repeating that everything said in it is merely indicative. Some, if not all, of the advice offered to you in this humble guide is imprecise and sometimes may not fully fit “your” reality, but it is you who must give them the meaning and importance that circumstances and your intuition indicate in each case.

It should be stressed that this text is rigorously serious, although some of the characteristics of what is described in it are sometimes so exaggerated that they border on the caricature. This text is not at all satirical and everything mentioned in it bears a strict resemblance to the real and daily events of the day to day of the “rolled” environments (unfortunately).

The author=‘s most sincere wish is that it will be useful to you when facing the tempestuous ocean of “alternative movements” so that you can come out of the thousand and one constraints and compromising circumstances that may arise in your way.

At last years and years of practical experience, rigorous observation and strenuous efforts have paid off! May it be for the good of all=s.

“roll=“ with respect to these:

Very important note for all =s those =s who are slandering and imprecations about the author=.

Some =s possessor=s of alert and clever minds will already be (if they have finished reading without first throwing the book in the trash) launching adventurous hypotheses about the coat of the author= of the work. Before rushing, it would be advisable for you to finish reading this note.

The author= of this guide is obvious that he does not have much sympathy for leftism and all its ideological and folkloric paraphernalia, but even so, and being very sorry to disappoint the Manichaeist =s who would already be pigeonholing him in the extreme supposedly opposite to that of l=s “lefty=s”, he is not right-winger either, in any of the versions there have been or will be. Moreover, he considers right-wing as nefarious as right-wing (or even more so), which he questions in a satirical and schematic way in this work.

The fact is that while satires, criticisms, essays, etc., that show us how bad the “right” is abound in “revolutionary” and “radical” literature, criticisms of leftism and its topics are scarce, partial, superficial and, very often, excessively benevolent, if not false (simple mea culpas launched by leftist l=s own =s; or “tell me before I tell you” launched by rightists; or attacks on Marxism by anarchists; etc.). That is why this work must be understood, in addition to being a hooliganism, as a humble critical contribution to reflection.

The author = considers himself an anarchist and from this point of view he wrote this work. What do you mean by “anarchist”? This is another story, and it would take another booklet to simply outline what his conception of anarchism is. It is clear that it is not the leftist, relativist, mass, workerist, liberal or democratic conception of “anarchism”. But neither is it egocentric, neo-anarchist, populist, megalomaniac, or Christian “anarchism” (in fact, much of this manual is inspired by and dedicated to such perversions of the Idea, though not only to them, of course). It is possible that, even so, this clarification does not clarify anything for you, dearest = reader=. What are we going to do! What did you expect for this price? Of course, be clear that the author = is nothing you are imagining, so stop subjectivizing your reading by creating a false image of someone you don’t even know.

The real purpose of this work is to disturb and create uneasiness in those = who only “know” how to criticize a part of the system, without seeing the one that touches them more closely. If reading has awakened some kind of discomfort, doubt or even anger, do not pay it to the author=, but ask yourself “why?”. Think about whether what you have read is true, to what extent and how it affects you and your ideas and practices. And, of course, don’t give in to the first excuse that comes to mind and calm your mind. Keep asking yourself why; Keep questioning what’s around you.

If, in spite of reading, or after reflecting on it, you come to the conclusion that it is nothing more than an accumulation of nonsense, a maneuver of the “enemy” to destroy the sacrosanct “popular unity” or the work of a = deranged = , the only thing that the author = would ask you is that you read again, this time calm = and seren = (give up drugs for a while), the work. And if there is still no way to bend your “iron conviction”, do not throw it away, pass it on to someone who will take advantage of it better than you.


Original Spanish

GUÍA PRÁCTICA PARA LA CLONACIÓN DE “ENROLLA=S”

(Manual del’hombre/mujer-pegatinsi La pseudorrevolución al alcance de tod=s)

(El/La Autor=, 1999).

Sinopsis

Este utilísimo manual enumera y explica uno por uno los diferentes elementos y pasos necesarios para desarrollar la fascinante actividad de la clonación de “enrolla=s”, es decir, cómo aparentar que se es lo que ni siquiera se sabe qué es.

El/la autor= es alguien que lleva ya un montón de años deambulando por los entornos “alternativos” y viendo todas y cada una de las maravillas y habilidades con que l=s “enrolla=s” deleitan a l=s demás y, sobre todo, a sí mism=s. Hoy por hoy, no se considera en absoluto “guay”, ni falta que le hace.

Introducción

Esta obra, querid= lector=, ha sido realizada con la sana intención de resultar de utilidad a tod=s aquell=s que la leyesen. En ella podrás encontrar la suficiente información para que, mediante el mimetismo a nivel tanto físico como mental, puedas moverte sin dificultad en los entornos “alternativos” actuales (y probablemente, si no lo remediamos antes, futuros), ser tenid= en gran estima y consideración, hacer gran cantidad de amig=s (y de negocios incluso) y, en fin, tener siempre las puertas abiertas a un “maravilloso mundo de fantasía e ilusión” para lo que en su momento fuera menester.

Este manual, también podría ser de utilidad para aquellos movimientos que pretendan ser realmente “alternativos” y ganarse a la “juventud” (y a algunos no tan jóvenes), a pesar de estar principalmente enfocado y dirigido a personas individuales, como tú, querid= lector=.

También podría ser que su lectura, lejos de resultarte amena, entretenida y útil, fuera para ti un revulsivo y generase desde una sensación de malestar y desasosiego (por otro lado fácilmente mitigable con una dosis de cualquier droga de esas sobre las que algun=s “que tanto saben” escriben cada vez más libros o revistas) hasta la ira más furibunda para con quien esto escribe. Salvo reacciones coléricas de este último tipo, la inquietud y el cuestionamiento son otro de los objetivos de esta obra. Sólo de ellas puede surgir la crítica, y sólo ésta demuestra reflexión e inteligencia; cosas ambas, por otro lado, totalmente superfluas e incluso inconvenientes para la fabricación clónica de “individuos-pegatina”. Así que si tras su lectura sentís algo parecido, no lo dudéis, drogaos rápidamente, no sea que os dé por cambiar y, lo que es aún peor, que luego queráis que l=s demás cambien también.

Para hacer más fácil el aprendizaje de los distintos rasgos fundamentales que conforman los entornos “enrollaos” en base a sus diferentes tendencias folklóricas, se ha estructurado este manual en dos secciones:

Al final del manual se incluye una sucinta despedida y una nota muy importante acerca de el/la autor=.

Y sin más dilación, amig= lector=, entremos en materia. Que te sea leve.

El Lenguaje Y El Pensamiento “Enrollaos”

Diccionario básico de el/la “enrolla=”

Comenzaremos por dar un pequeño diccionario con términos básicos:

El diccionario de términos “enrollaos” que aquí se ofrece no debe ser entendido como algo acabado e inamovible, pues el vocabulario en estos ambientes varía a lo largo del tiempo, con las modas, y del espacio, con los dialectos locales. Es tu labor, lector=, ir renovándolo y adaptándolo a tus propias experiencias y conocimientos directos.

A estas alturas de la lectura, much=s lector=s habrán caído en la cuenta de que es “guay”, “enrollao” y “radikal” escribir con faltas de ortografía. Pero, ¡ojo!, no vale cualquier falta. Han de ser, sobre todo, escribir “k” y “tx” en lugar de “c” o “qu” y “ch”. El resto de faltas, si bien no están mal vistas, no son tan “guays”.

También es un “rollo guapo” acortar las palabras, sobre todo si se acaban en “i”. Por ejemplo: “okupi”, “mani”, “festi”, etc.

Es la “neolengua”, fundamental para el mantenimiento de un estado mental “enrollao”.

El eslogan o la imagen hecha ideología y viceversa

Un elemento fundamental de la “kultura enrollá” es el eslogan: frase corta, lapidaria, fácilmente asimilable y repetible, con un contenido ramplón (cuando no ambiguo o inexistente), y a menudo con rima y todo, que llega de forma directa al público “radikal” a través de sus sentidos (vista y oído) conectando con las partes más atrofiadas de su “inkonsciente kolektivo”, dando un efecto superficialmente parecido a un pensamiento primario y automatizado.

Aún así, el eslogan es la parte más profunda de la “filosofía” “enrollá” y en él se resume toda su “sabiduría” y “enjundia”.

Se han clasificado, en este texto, los eslóganes según algunos de los principales y más extendidos modelos en lo que a su estructura respecta, con el fin de que su aprendizaje, querid= amig= aspirante a “alternativ=”, te resulte más fácil. Estos son:

En estos eslóganes, como bien habrás percibido ya por ti mism=, se apela, independientemente de la validez de su contenido, a no se sabe bien quién, quiénes o qué (¡Dios? ¿Las fuerzas de la Naturaleza? ¿Supermán?...) con la esperanza de obtener un cambio.

Es un modelo muy aceptado y usado dada sus simplicidad y facilidad de manejo.

“Mata nazis”, “Bebe y lucha”, “Lee y lucha”… Modelo éste también muy popular dada su sencillez y facilidad de manejo.

Estos eslóganes suelen formar parte del estribillo de canciones de bandas “musikales” “enrollás” dada la musicalidad que les imprime la rima y, en especial, por el carácter profundo y denso de sus contenidos.

Afirmaciones: esquema: “X (es) Y”, donde X e Y pueden ser “guays” o “txungos”, según el caso. Ejemplos: “Policía asesina”, “Somos malos, seremos peores”, “Gaztetxea, gure etxea”[8], “Nuestros sueños son vuestras pesadillas”…

Modelo también muy apreciado entre l=s “alterativ=s” por su sencillez.

Al igual que las negaciones se dirigen a un= interlocutor= “sobrenatural” de carácter metafísico.

Como ya habrás observado, algunos de los eslóganes cumplen varios de los esquemas básicos a la vez. Esto es una buena señal. Cuanto más modelos de los citados cumpla un eslogan simultáneamente mayor será su éxito y mejor quedará, tanto en la conversación diaria como en la fabricación clónica de materiales “alternativos” (pancartas, pintadas, carteles, panfletos, boletines, discursos, cómics, poesías, canciones, etc.).

Los esquemas y ejemplos aquí citados constituyen solamente una pequeña muestra de la gran variedad existente. Esta muestra no pretende ser exhaustiva ni mucho menos, por lo que deberás tener en cuenta, amig= lector=, sus limitaciones y recordar que no recoge todos los posibles esquemas; ni menos aún las distintas formas concretas en que éstos se plasman.

En este caso, como con el resto de la información que ofrece este manual, se deja abierta la puerta a que tú, apreciad= lector=, mediante tus propios medios y con el concimiento que aporta la experiencia directa, vayas enriqueciendo esta lista y, con ella, tu acervo “kultural”.

Conceptos básicos y actitudes de el/la “enrolla=” respecto a éstos

A continuación, querid= aspirante a “enrolla=”, se ofrecen una serie de conceptos y la actitud que deberás asumir como propia frente a ellos si quieres ser bien acogid= a la hora de entrar a formar parte de un entorno “radikal:

Autónomo: “requeteguay”, lo más mejor, “radikal”.

“coherencia” y “orden”).

Siempre “kolega”. “Revolucionari=”.

Estas son algunas de las ideas principales que deberías asumir de forma automática e incuestionable. Para ello puede serte de gran ayuda, amad= lector=, la audición indiscriminada de “músika radikal”, mientras repites en voz alta los estribillos de las canciones y/o la lectura acrítica, mecánica, compulsiva y en voz alta, para conseguir una mejor calidad de programación neuronal (si para entonces aún te quedan neuronas), de boletines contrainformativos, panfletos y gran número de fanzines que no tengan mucha letra, mientras realizas otras labores o piensas en otras cosas tanto o más importantes, como ir al próximo concierto, cambiar las cuerdas a la guitarra, arreglar el coche o la moto, quedar con l=s “kolegas” para tomar unos litros o pillar costo (que se te está acabando), por mencionar algunos de los innumerables quehaceres que, a buen seguro, colman tu ajetreada existencia.

Estas no son todas las ideas que pululan por los entornos “alternativos” y en cada uno de ellos varían de forma. En algunos incluso pueden ser muy diferentes (algunos entornos “enrollaos” incluso reclaman como “guay” la coherencia, o rechazan como “txungo” el marxismo, o las drogas…; nadie es perfect= y, como ves, hay para todos los gustos; diversidad en la monotonía), pero en general y para moverte en la mayoría de los recintos y ambientes “guays” te serán, a buen seguro, de gran ayuda.

Convendría, de todos modos, que las fueses mejorando y adaptando con tu experiencia personal. Pero, ¡ojo!, no vayas a pensar demasiado y dejes de ser “guay”. Ha de ser un proceso automático e inconsciente. Esto es algo muy importante. Tu asunción de estos conceptos ha de ser acrítica, jamás se te ocurra criticar o simplemente cuestionar ninguno de ellos, a no ser que el entorno “enrollao” en que te encuentres lo haga; y en este caso, hazlo siempre en los términos que lo haga el movimiento. De lo contrario podrías poner al personal en un aprieto, generar debate y acarrear problemas, y ello supondría que dejarías de ser tan “guay”. Las cosas son así; si quieres ser “enrolla=” acéptalas como son. ¿Qué eso te produce desasosiego, estrés, frustración? Fúmate unos petas o métete algún otro estupefaciente, vete atomar algo con la “peñita” o por el “compact disc” a tope y olvida esas dudas estúpidas, sé feliz. Si esto no basta, “organízate y lutxa”, contra l=s “txung=s” claro, nunca contra la “peña guay”.

A modo de ejercicio, repite mil veces en voz alta: “L=s ‘enrolla=s’ siempre son ‘guays’”. No lo olvides.

Una Actitud Y UN Comportamiento Verdaderamente “Guays”.

Qué pensar y qué hacer: estereotipos “guays”.

Ya en el último apartado de la sección anterior (“Conceptos básicos y actitudes fundamentales de el/la ‘enrolla=’”) se ha hecho referencia a varias de las actitudes que debe mostrar frente a determinados conceptos tod= aspirante a “enrolla=” que se precie de serlo. Pero dado que esas actitudes en sí son excesivamente limitadas y referidas a conceptos concretos, haremos ahora una enumeración somera de aquellas actitudes y formas de ver la vida y de comportarse a nivel general que son consideradas “guays” por la “peñita”.

La lista, como el resto de las de este manual, ni está completa ni debe ser tomada siempre al pie de la letra. Ya sabes el cuento lector=: usa tu experiencia y tu propia intuición a la hora de tratar de llevar a la práctica estos conocimientos. Y si es preciso, porque las circunstancias a sí lo requieran, modifica la lista.

Los comportamientos y actitudes aquí referidos son sólo una aproximación general (aunque desgraciadamente demasiado precisa) a la realidad de los entornos “enrollaos”.

Nada de lo aparecido en la siguiente lista es imprescindible por sí mismo (excepto el relativismo), pero en su conjunto sí que son rasgos significativos y necesarios para que seas admitid= en los círculos y ámbitos “alternativos” sin problemas. Habrá incluso algunos entornos en los que determinadas actitudes y comportamientos sean rechazados, por eso, querid= lector=, el último paso depende de ti mism= y de tu habilidad para mimetizarte con el entorno y asimilar de forma automática las características de cada ambiente “radikal” en cada caso. Por supuesto, antes de tener un conocimiento mínimo del entorno en cuestión, lo más prudente, si quieres ser aceptad= por la “peña”, es ser discret=. Si bien la discreción no es algo muy valorado en la mayoría de los entornos “alternativos” (gusta mucho más normalmente la ostentación de la parafernalia, simbología y esquemas de comportamiento y “pensamiento” propios de cada secta “enrollá”), tampoco suele estar mal vista, y durante ese tiempo que estés “sin estar”, querid= lector=, podrás acumular datos, analizando el entorno y preparándote para entrar a formar parte integrante y plenamente reconocida de ambiente “enrollao”.

  • Mantener una actitud dualista: especialmente es fundamental el maniqueísmo. Para un= buen= “enrolla=” todo debe poder clasificarse de forma dicotómica, es decir, en dos sacos, el de l=s ti=s “guays” y el de l=s ti=s “txung=s”. Del mismo modo, las ideas sólo pueden pertenecer a alguno de ambos sacos (ideas de gente “guay” e ideas de gente “txunga”; eso sí las ideas en sí mismas no son buenas ni malas, sólo respetables) y si una postura se sale del tiesto, es igual, se la hace entrar en alguno de ambos sacos. Por ejemplo, en el tema del consumo de drogas, si defiendes su uso estás automáticamente a favor de su legalización y eres un= ti= “guay”, pero si por el contrario, te muestras contrari= a su consumo, eres automáticamente prohibicionista, un= ti= “txung=”, un= “opresor=”.

    Trata siempre, por tanto, de meter a l0s demás y a ti mism= en uno de los dos sacos (tú métete en el de l=s ti=s “guays”, por supuesto); para ello te pueden ser de gran ayuda tus propios sentimientos sobre el tema en cuestión y, sobre todo, la falta de reflexión y la ignorancia supina acerca de cualquier cosa que no sea recitar eslóganes (recuerda que son imprescindibles para ser un buen “individuo-pegatina”).

    Con respecto a este punto, es necesario hacer tres llamadas de atención acerca del modo de empleo de la actitud maniquea:

    • Ten siempre cuidado de no clasificar de forma errónea a l=s “enrolla=s”. Siempre han de ser “guays”, al igual que sus poses… digo sus posturas (sean éstas cuales sean y signifiquen lo que signifiquen).

    • Identifica siempre las ideas y actitudes con quienes las defienden, y viceversa. La confusión crónica entre ideas, comportamientos y personas es un rasgo muy apreciado por la “peña”.

    Procura valorar cada idea y/o actitud, no de forma reflexionada y objetiva en base a su contenido (recuerda que pensar es tabú), sino según tus antipatías o simpatías hacia aquellas personas que conoces que defienden tales posturas. Así, si conoces un= anarquista, un= vegan=, un= abstemi=, un= pacifista, etc., que sea, por ejemplo, autoritari= y/o religios= (cosas nada raras, por cierto), no dudes en calificar el anarquismo, el veganismo, la abstinencia, el pacifismo, etc., como intolerantes, místicos y “txungos” a su vez. O bien, si conoces a algun= marxista, nacionalista, etc., que sea o parezca, por ejemplo, solidari= y asambleari= (cosa nada rara tampoco), no dudes en calificar el marxismo, el nacionalismo, etc., de ideas solidarias y antiautoritarias, y tan “guays” en definitiva como tus colegas que las defienden.

    Del mismo modo, si el capitalismo, el fascismo, la religión, etc., son “txung=s”, quienes los defienden también lo son, tod=s, y por tanto, acabar con esas ideas y actitudes significa eliminar (entiéndase exterminar e incluso torturar y encarcelar) a las personas que las defienden. O bien, si el anarquismo, el marxismo, el nacionalismo, el cristianismo, etc., son “guays”, quienes los defienden son tod=s “guays” y son de “nuestro lado de la ‘barrikada’”.

    Es decir, que para un buen= “enrolla=” es lo mismo ser tont= que decir tonterías (ambas cosas le resultan tan cotidianas que acaba confundiéndolas). Eso sí, recuerda: todas las ideas son siempre respetables (sobre todo cuando estés atrapad= en un debate y no sepas qué argumento racional oponer a las críticas de tus contertulio=s; recuérdales lo intolerantes que son con tus ideas), y más aún si son las de l=s tí0s “guays” que te caigan simpátic=s. La verdad no existe y por eso todas las ideas son simples opiniones y no se deben discutir ni criticar de forma exhaustiva y racional; eso son “pajeos”, “rollos txungos”.

    El respeto por las personas es otro cantar; eso es siempre pacifismo, tolerancia, “rollo txungo”. Respeta sólo a l=s “Kolegas” (si ello no te supone mucho esfuerzo, claro) y exige siempre respeto para ti. Recuerda que l=s “txung=s” no son personas; son ideas “txungas” con patas y, por tanto, totalmente eliminables.

    • Cuídate de hablar en términos absolutos. El Bien y el mal absolutos no existen, l=s buen=s y l=s mal=s sí. Un error en cuanto a este esquema resultaría fatal para tu aceptación como “enrolla=” por parte de la “peña”. El relativismo es siempre lo primero.

    • Si todo esto te resulta ligeramente simplón e infantilista, te plantea dudas profundas o problemas existenciales, no te preocupes, es una sensación normal entre tod=s l=s “enrolla=s”. Drógate un rato y/o échale la culpa a l=s “txung=s” y olvídalo (ya sabes, “mal de much=s…”) y sigue creyendo que tod=s l=s “guays” son “enrolla=s”; es fundamental que no pierdas la fe.

    Recuerda: no dudes, no critiques, no cuestiones, o no llegarás nunca a ser un= ti= realmente “guay”. ¡Tod=s (l=s “guays”) unid=s contra el/la opresor=!

    Recuerda: ver las cosas “txungas” de la “peña” y criticar los fallos de los “movimientos alternativos” es muy “txungo” y favorece a l=s opresor=s “txung=s”. Convéncete de que todo va bien, de que tu “movimiento enrollao”, en concreto, o todos, en general, están consiguiendo mejorar las cosas. Piensa siempre en lo “guay” de las situaciones, nunca en lo “txungo”. Además, a estas alturas ya deberías saber que la realidad depende de cómo la quieras ver. Sé feliz, siempre feliz.

    Todos éstos son algunos de los estereotipos (los principales) que debes seguir, querid= lector=, para llegar a ser un= “enrolla=” hech= y torcid= (recuerda que la rectitud es “txunga”), debes tomarlos de forma relativa (ahora que conoces el significado de este término, no dudes en utilizarlo como adjetivo para todo), es decir, si bien todas estas actitudes son necesarias para ser un= tí= “guay”, ninguna es imprescindible (a excepción del relativismo, que a su vez, llegado el caso, puede relativizarse a sí mismo).

    Qué no pensar, hacer, ni decir: los tabúes.

    Hay varias actitudes y comportamientos que dan muy mal “rollo” en los entornos “enrollaos” y “radikales”. Algunas de ellas han sido esbozadas ya a lo largo de este manual. De todos modos, querid= lector=, conviene repasarlas y apuntar alguna nueva.

    Recuerda: jamás debes mostrar dichas actitudes o comportamientos, nunca.

    Son las siguientes:

    Y, en general, la regla vale para cualquier otro tema considerado “difícil” o “conflictivo” y que cuestione el fundamento básico “enrollao”: el relativismo.

    Eso sí, se pueden “discutir” los aspectos “guays” o “txungos” de alguno de ellos, es decir, cada cual aporta un punto de vista “enrollao” similar a y compatible con el de l=s demás tí=s “guays” de turno.

    Ejemplos de “discusión”:

    Este modelo de debate es un desastre. “Txunguísimo”. Así no hay manera de “discutir”.

    Recuerda: el debate real en términos absolutos es “txungo”.

    Breve lista de actividades y complementos para redondear un comportamiento “guay”.

    Únete hasta con el mismísimo demonio para combatirl=s; mientras vaya de “enrolla=”, el demonio o quien sea, no es un= “fascista”, y eso es lo que importa. Si además lleva a la vista simbología “anarkista” y/o marxista y/o izquierdista y/o ecologista y/o animalista, etc.; y /o se declara explícitamente miembro de esos movimientos, entonces segurísimo que es un= tí= “guay” de tu mismo “lado de la ‘barrikada’” que da “kaña” a l=s “txung=s fascistas y opresor=s” y hay que apoyarle y /o unirse a él/ella. Olvida la existencia de eso que algun=s llaman “socialismo autoritario”, “estalinismo”, “autoritarismo liberal”, “tiranía democrática”, “dictadura del proletariado”, “dictadura vegana”, “ecofascismo”, “dominación paternalista del ser humano sobre el resto del universo”, etc., son sólo mitos creados por gente “txunga” (“fascistas camuflad=s) para confundir y dividir a l=s verdader=s “antifascistas guays” (que sí, ¡joder! Y como sigas cuestionando lo que debe “pensar” un= “antifascista guay”, van a tener que hacerte “entrar en razón” con métodos de “autodefensa”).

    Despedida Y Cierre.

    Y bueno, querid= lector=, aquí acaba este Manual práctico para la clonación de “enrolla=s”. No está de más repetir que todo lo dicho en él es meramente orientativo. Algunos, si no todos, los consejos que se te ofrecen en esta humilde guía son imprecisos y en ocasiones puede que no se ajusten totalmente a “tu” realidad, pero eres tú quien debe darles el sentido y la importancia que en cada caso te indiquen las circunstancias y tu intuición.

    Es preciso incidir en que este texto es rigurosamente serio, aunque algunas de las características de lo que se describe en él resulten en ocasiones tan exageradas que rocen lo caricaturesco. Este texto no es en absoluto satírico y todo lo mencionado en él guarda un estricto parecido con los hechos reales y cotidianos de l día a día de los ambientes “enrollaos” (por desgracia).

    El más sincero deseo de el/la autor= es que te resulte útil a la hora de enfrentarte al proceloso océano de los “movimientos alternativos” para que salgas con bien de las mil y una apreturas y circunstancias comprometidas que pudieran presentársete.

    ¡Al fin años y años de experiencia práctica, observación rigurosa e ímprobos esfuerzos han dado sus frutos! Que sea para bien de tod=s.

    “enrolla=” respecto a éstos:

    Nota Muy Importante Para Tod=s Aquell=s Que Estén Echando Pestes E Imprecaciones Acerca De El/La Autor=.

    Algun=s poseedor=s de mentes despiertas y avispadas estarán ya (si es que han terminado la lectura sin antes tirar el libro a la basura) lanzando hipótesis aventuradas acerca del pelaje de el/la autor= de la obra. Antes de precipitarse, sería recomendable que acabasen de leer esta nota.

    El/la autor= de esta guía resulta obvio que no tiene demasiada simpatía por el izquierdismo y toda su parafernalia ideológica y folklórica, pero aun así, y sintiendo mucho defraudar a l=s maniqueístas que ya le estarían encasillando en el extremo presuntamente opuesto al de l=s “zurd=s”, tampoco es derechista, en ninguna de las versiones habidas o por haber. Es más, considera el derechismo tan nefasto como el derechismo (o más si cabe), el cual cuestiona de forma satírica y esquemática en esta obra.

    El caso es que mientras que sátiras, críticas, ensayos, etc., que nos muestran lo mala que es la “derecha” abundan en la literatura “revolucionaria” y “radical”, las críticas al izquierdismo y sus tópicos son escasas, parciales, superficiales y, muy a menudo, excesivamente benévolas, cuando no falsas (simples mea culpas lanzados por l=s propi=s izquierdistas; o “dímelo antes de que te lo diga” lanzados por derechistas; o ataques al marxismo por parte de anarquistas; etc.). Es por ello que esta obra debe ser entendida, además de como una gamberrada, como una humilde aportación crítica para la reflexión.

    El/la autor= se considera anarquista y bajo este prisma escribió esta obra. ¿Que a qué se refiere con lo de “anarquista”? Esto es ya otro cantar, y haría falta otro librillo para simplemente esbozar cuál es su concepción del anarquismo. Está claro que no es la concepción del “anarquismo” izquierdista, relativista, de masas, obrerista, liberal o demócrata. Pero tampoco es el “anarquismo” egocéntrico, neoanarquista, populista, megalómano o cristiano (de hecho buena parte de este manual está inspirada por y dedicada a tales perversiones de la Idea, aunque no sólo a ellas evidentemente). Es posible que, aun así, esta aclaración no te aclare nada, queridísim= lector=. ¡Qué le vamos a hacer! ¿Qué esperabas por este precio? Eso sí, ten claro que el/la autor= no es nada de lo que te estás imaginando, así que deja de subjetivizar tu lectura creándote una falsa imagen de quien ni siquiera conoces.

    El verdadero fin de esta obra es el de inquietar y crear desazón en aquell=s que sólo “saben” criticar una parte del sistema, sin ver la que les toca más de cerca. Si la lectura te ha despertado algún tipo de malestar, duda o incluso enfado, no lo pagues con el/la autor=, sino pregúntate “¿por qué?”. Piensa si lo que has leído es verdad, hasta qué punto y cómo te afecta a ti y a tus ideas y prácticas. Y, por supuesto, no cedas a la primera excusa que se te ocurra y serene tu mente. Sigue preguntándote el porqué; sigue cuestionando lo que te rodea.

    Si, a pesar de la lectura, o tras reflexionar sobre ella, llegas a la conclusión de que no es más que un cúmulo de despropósitos, una maniobra del “enemigo” para destruir la sacrosanta “unidad popular” o la obra de un= desquiciad=, lo único que te pediría el/la autor= es que vuelvas a leer, esta vez tranquil= y seren= (deja las drogas por un rato), la obra. Y si aun así no hay manera de doblegar tu “férrea convicción”, no la tires, pásasela a alguien que la vaya a aprovechar mejor que tú.

    [1] Translation: “El gaztetxe, our home”. A gaztetxe is a house “squatted” by “young people” to carry out cultural and social activities in it, presumably.

    [2] Translation: “Fiestas yes, fight too”.

    [3] The choice of these two characters (Che and Durruti) is not due to any kind of animosity or special love for either of them in comparison with the constellation of celebrities, “saint=s”, illustrious personalities, martyrs, masters=s, sabi=s, gurus, great men/women, and in general any= human= of flesh and blood, with alitosis, alopecia, lapses in memory, bad temper, irrational beliefs, embarrassing episodes in their life, monumental errors in some of their decisions and many other “small” imperfections (that is, the same, the same as everyone = child = neighbor=) who is deified, an altar is raised, worshipped and, what is worse, he is allowed to think for a= = (even if he has been dead for many years=).

    It would be a healthy exercise for you to place in the same place that Che or Durruti occupy in this text any other= of your heroes/heroines and “saint=s of devotion”. And don’t come now with the idea that you’re free from those metaphysical beliefs, because that’s yet another belief that you should add to the list. Don’t you feel a special appreciation for determinad=s “personajon=s” (for them = s, not only for the ideas they claim to defend)? Don’t you use their names to baptize spaces, activities, groups, even the ideas you claim to profess (adding the suffix “-ism” to the surname of the “supreme being” of the day)? Do you not feel in your depths that you are no one next to such eminent luminaries?

    If, in any case, you really don’t have idols, “god=s” or similar objects of worship (you can try to deceive him = others, but not yourself =), congratulations, because you will have taken a very important step in the struggle to achieve freedom (yours and that of him = others). In this case, you won’t care in the least that the names of those two idols have been used in this text.

    [4] Ibid.

    [5] The assumption of supposedly animalistic schemes is not really essential to be a = good = “roll=“; This will depend on the “cool” environment in which you move (in some cases even the “cool” is the opposite, and it is considered compatible and even usable for the purposes of the movement to participate in, and even organize, celebrations related in one way or another to the domination of animals – pro-insubordination bullfights; actions in which animals are used, tortured and/or killed; sardines, black pudding, barbecues... “alternatives; etc.). Some = s “rolla=s” “tolerant and liberal” do not assume respectful attitudes towards animals and do not consider changing their dominating behaviors towards them, but yes, to show how “pluralistic” they are, they organize many of their activities with a range of possibilities to choose from and thus look “cool” with everyone, which is what it is all about (mixed menus at meals; possibility that l=s member=s of the movements in question do not participate in those activities that “dislike” them; etc.). Est=s “rolla=s diplomatic=s” believe that domination and non-domination can coexist and even complement each other. How beautiful democracy is! And on the other hand, there are “cool” animalists, vegan=s, teetotalers=s and a lot of more uncommon things among l=s “radikales” typical=s, which are so “cool” that they would form a separate “roll”; and they even consider “txung=s” to other=s “cool”.

    And, as if the matter were not complicated enough, there are animal rights activists who are not “cool” at all, but totally “txung=s”.

    And all this without going into the subject in depth, or analyzing the interactions between the various types of domination and all the individual and collective daily activities that maintain and fatten them, because then not even God is saved here.

    [6] In reality, domination in America (especially in the south and center of the continent) did not begin, as most l=s “rolla=s” believe, with the mass arrival of l=s colonizer=s Europe=s five hundred years ago, but the degree of domination over l=s human=s, animals and the Earth had already reached very high levels in many cases. States and protostates have been common in Central and South America for at least 4,000 years; livestock for at least 6,000 years; cities for 4,000 years; etc. To believe that the domination of l=s indi=s began with l=s Spanish=s, l=s Portuguese=s, l=s French=s or l=s English=s (to cite some =s of the European groups that colonized America) is to make a very interested reading of history (nothing unusual among l=s “great thinkers=s roll=s”) or to swallow what others “read” (something not uncommon either among l=s “roll=s”). And the Indian cultures and groups that the Inca empire diluted? And the regime of constant war, invasion and subjugation that the Aztecs imposed on other Indian groups = s? And the thousands of human and/or animal sacrifices from many of these cultures?... The genocide by l=s europe=s was only one of the many examples of domination in those lands.

    But this is just an explanatory note of a= author = excessively jealous= of his work (as you can see even the author = has his “defects”), you pretend you don’t know and “think” that America was a paradise until the arrival of l=s “imperialist kapitalists txung=s oppressor=s” and supports all kinds of “popular” struggle in Central and South America (especially if it meets the requirements of a true “lutxa rollá”: armed, “kaputxas”, Marxist, “libertarian”, etc.).

    [7] How? That this symbology is also used by nationalist =s “roll=s”? No man/woman, no! Don’t confuse me with a “lauburu”, an “arrano”, an “ikurriña”, etc., with a swastika, an eagle, a flag, etc. Don’t be superficial to me. What is the difference between them? Well, what nonsense! It’s obvious, isn’t it?... or maybe not?... Come on, come on, look what I’ve been telling you since the beginning of the manual and you, dear = reader = erre que erre, over and over again. Don’t think, milk! You’re going to end up becoming a= you= “txung=“ and you’re going to ruin my work. Swastikas (the “lauburu” is a type of them – “lauburu” in Basque means “four heads” in reference to the four rounded blades that form it), eagles (the “arrano beltza” is one of them – it means “black eagle” in Basque-), flags (the “ikurriña” – Basque flag – is one of them) have been part of Eurasian folklore for millennia, And it is from there that they are inherited by nationalist groups (“rolla=s” or “txung=s”, “left” or “right”, declared fascists or not), populists, leftists, even “anarchists” (the use and sacralization of flags, eagles or other types of symbology are not alien to many=s of those who say “reject flags” and “deepen ideas without being carried away by appearances”) to use them to their own advantage.

    [8] Traducción: “El gaztetxe, nuestra casa”. Un gaztetxe es una casa “okupada” por “jóvenes” para realizar en ella, presuntamente, actividades culturales y sociales.

    [9] Traducción: “Fiestas sí, lucha también”.

    [10] La elección de estos dos personajes (el Che y Durruti) no obedece a ningún tipo de animadversión o amor especial por ninguno de ambos en comparación con la constelación de celebridades, “sant=s”, personalidades ilustres, mártires, maestr=s, sabi=s, gurús, grandes hombre/mujeres, y en general cualquier puñeter= human= de carne y hueso, con alitosis, alopecia, lagunas en la memoria, mal genio, creencias irracionales, episodios vergonzosos en su vida, errores monumentales en algunas de sus decisiones y muchas otras “pequeñas” imperfecciones (o sea, igual, igual que tod= hij= de vecin=) a el/la que se endiosa, se le eleva un altar, se le rinde culto y, lo que es peor, se deja que piense por un= mism= (aunque lleve muchos años muert=).

    Sería un sano ejercicio que colocaras en el mismo lugar que ocupan el Che o Durruti en este texto a cualquier otr= de tus héroes/heroínas y “sant=s de devoción”. Y no vengas ahora con que tú estás libre de esas creencias metafísicas, porque eso es otra creencia más que debes añadir a la lista. ¿Acaso no sientes especial aprecio por determinad=s “personajon=s” (por ell=s, no únicamente por las ideas que dicen defender)? ¿Acaso no utilizas sus nombres para bautizar los espacios, actividades, grupos, incluso las ideas que dices profesar (añadiendo el sufijo “-ismo” al apellido del “ser supremo” de turno)? ¿Acaso no sientes en lo más hondo de ti que tú no eres nadie al lado de tan eminentes luminarias?

    Si, de todos modos, realmente no tienes ídolos, “dios=s” u objetos de culto similares (a l=s demás puedes tratar de engañarles, pero no a ti mism=), enhorabuena, porque habrás dado un paso muy importante en la lucha por alcanzar la libertad (la tuya y la de l=s demás). En este caso no te importará lo más mínimo que se hayan usado los nombres de esos dos ídolos en este texto.

    [11] Ibid.

    [12] La asunción de unos esquemas presuntamente animalistas, en realidad no es imprescindible para ser un= buen= “enrolla=”; ello dependerá del entorno “guay” en que te muevas (en algunos incluso lo “guay” es lo contrario, y se considera compatible e incluso aprovechable para los fines del movimiento participar en, e incluso organizar, festejos relacionados de una u otra forma con la dominación sobre los animales –corridas pro-insumisión; acciones en las que se utilizan, torturan y/o matan animales; sardinazas, morcillazas, parrilladas… “alternativas; etc.). Algun=s “enrolla=s” “tolerantes y liberales” no asumen actitudes respetuosas con los animales y no se plantean cambiar sus actutides dominadoras para con ellos, pero sí, para dar muestra de lo “pluralistas” que son, organizan muchas de sus actividades con un abanico de posibilidades para elegir y así quedan “guay” con todo el mundo, que es de lo que se trata (menús mixtos en las comidas; posibilidad de que l=s miembro=s de los movimientos en cuestión no participen en aquellas actividades que les “desagraden”; etc.). Est=s “enrolla=s diplomátic=s” creen que la dominación y la no-dominación pueden convivir e incluso complementarse. ¡Qué bonita es la democracia! Y por otro lado, hay “guays” animalistas, vegan=s, abstemi=s y un montón de cosas más poco comunes entre l=s “radikales” típic=s, que sn tan “guays” que formarían un “rollo” aparte; e incluso consideran “txung=s” a otr=s “guays”.

    Y, por si fuera ya poco complicado el asunto, hay animalistas que no son “guays” en absoluto, sino totalmente “txung=s”.

    Y todo esto sin entrar a exponer el tema en profundidad, ni analizar las interacciones entre los diversos tipos de dominación y todas las actividades cotidianas individuales y colectivas que los mantienen y engordan, porque entonces aquí no se salva ni Dios.

    [13] En realidad la dominación en América (especialmente en el sur y centro del continente) no comenzó, como creen la mayoría de l=s “enrolla=s”, con la llegada en masa de l=s colonizador=s europe=s hace quinientos años, sino que el grado de dominación sobre l=s human=s, los animales y la Tierra había alcanzado ya en muchos casos niveles muy altos. Los estados y protoestados son algo común en América Central y del Sur desde hace al menos 4.000 años; la ganadería desde por lo menos 6.000 años; las ciudades desde hace 4.000 años; etc. Creer que la dominación de l=s indi=s comenzó con l=s español=s, l=s portugues=s, l=s frances=s o l=s ingles=s (por citar algun=s de los grupos europeos que colonizaron América) es hacer una lectura muy interesada de la historia (nada raro entre l=s “grandes pensador=s enrolla=s”) o tragar con lo que “leen” otr0s (cosa nada rara tampoco entre l=s “enrolla=s”). ¿Y las culturas y grupos indios que diluyó el imperio inca? ¿Y el régimen de constante guerra, invasión y sometimiento que imponían l=s aztecas sobre otros grupos indios? ¿Y los miles de sacrificios humanos y/o animales de muchas de estas culturas?... El genocidio por parte de l=s europe=s fue sólo uno de los muchos ejemplos de dominación habidos en esas tierras.

    Pero esto es sólo una nota aclaratoria de un= autor= excesivamente celos= de su trabajo (como ves hasta el/la autor= tiene sus “defectillos”), tú haz como si no lo supieses y “piensa” que América era un paraíso hasta que llegaron l=s “kapitalistas imperialistas txung=s opresor=s” y apoya todo tipo de lucha “popular” en Centro y Sudamérica (especialmente si cumple los requisitos de una verdadera “lutxa enrollá”: armada, “kaputxas”, marxista, “libertaria”, etc.).

    [14] ¿Cómo? ¿Que esa simbología también la usan l=s nacionalistas “enrolla=s”? ¡No hombre/mujer, no! No me confundas un “lauburu”, un “arrano”, una “ikurriña”, etc., con una cruz gamada, un águila, una bandera, etc. No me seas superficial. ¿Que qué diferencia hay entre ellos? Pues, ¡qué tontería! Es obvio, ¿no?... ¿o quizás no?... Venga, venga, mira que te lo vengo diciendo desde el inicio del manual y tú, estimad= lector=, erre que erre, una y otra vez. ¡Que no pienses, leches! Te vas a terminar convirtiendo en un= tí= “txung=” y me vas a arruinar el trabajo. Las cruces gamadas (el “lauburu es un tipo de ellas –“lauburu” en euskara significa “cuatro cabezas” en alsión a las cuatro aspas redondeadas que la forman-), las águilas (el “arrano beltza” es una de ellas –significa “águila negra” en vascuence-), las banderas (la “ikurriña” –bandera vasca- es una de ellas) forman parte del folklore euroasiático desde hace milenios, y es de ahí de donde los heredan los grupos nacionalistas (“enrolla=s” o “txung=s”, de “izquierdas” o de “derechas”, fascistas declarados o no), populistas, izquierdistas, incluso “anarquistas” (el uso y sacralización de banderas, águilas u otros tipos de simbología no son ajenos tampoco a much=s de quienes dicen “rechazar las banderas” y “profundizar en las ideas sin dejarse arrastrar por las apariencias”) para utilizarlos en su propio beneficio.

    <www.ultimoreductosalvaje.blogspot.com>
    Published under the pen name El/La Autor=. The tons of = signs might be a joke stylistic choice to do with that or a bad conversion in the original pdf, I'm not sure. Ultimo Reducto is obviously a pen name also, but it's a name he's a little more commonly known by on the internet.