"Like many key figures of early twentieth-century Moscow anarchism, who retained an imperial colonial understanding of planetary space – including an understanding of Ukraine as the South of Russia, … – many of the contemporary metropolitan anarchists have clearly inherited a Russian-imperial optic
…
they actually insist on the priority of some abstract anarchism in an ideal theoretical vacuum over reality, and they see themselves as priests of these sacred spaces,
…
This is not surprising, however: post-Soviet anarchism, represented predominantly by historians (articulately skeptical of philosophy …), has not really bothered to adopt at least a foreign philosophical perspective … and has therefore largely confined itself to unviable cosplay of anarchists of the past or vaguely abstract anarchists of the ideal world
…
It is characteristic that in the current war, these zealots of 'true anarchism' are not at all in favor of Esperanto being established on both sides (however, even this would be less fantastic than the demands they actually voice): given this, we can say that when the Russian world devours everything different from itself, whoever remains silent is no longer neutral but is clearly on the side of the aggressor.
…
the existing opposition of regionalism and universalism is not so simple, and it requires closer scrutiny, … It is worth remembering that decoloniality is only an optic equipped with a system of methods and approaches.
Without an anti-state, anti-hierarchical, and emancipatory core, it risks slipping into a monstrous conservative order like the Taliban. The primary task of contemporary anarchists is to provide decolonial discourses with a coherent and properly developed anarchist perspective."
–– Maria Rakhmaninova, Russian philosopher and artist