We need to unite around a common agenda.

We in ATR believe that the beauty and variety of wild nature is a unique treasure which we must protect. The annihilation of nature is currently progressing at a breakneck pace all over the world. In France, more than 65,000 hectares are replaced by concrete each year. The infrastructure which is the foundation of modern society requires relentless extractivism and an extreme artificialization of our environment. For coexistence with other species to become possible again, the techno-industrial system must be dismantled and other ways of living on Earth must be restored. In this way, and only this way, we will be able to leave wild nature to regenerate.

The leaders of technological industry have built our present world, and continue to build our future. They profit immensely from the subjugation of humans into systems of control, "social networks" through which all communication is now mediated, advanced global surveillance for use in monitoring and extinguishing all dissent, from the replacement of humans by thinking machines, from the cobalt mines in Africa and the data farms in Arizona. They shape our world with their inventions, each one a reckless experiment on our societies and economies. They atomize our societies so that the individual can become subjugated to their whims. The only way to resist the technological maze they are building around us is to eliminate the system that provides them their wealth and their power over us.

The technological system deprives us of control over the material conditions of our existence. We are completely reliant on the mechanisms of state and industry to live, and we act as slaves for this system, not just in order to afford our own survival, but also in order to feel some sense of satisfaction with ourselves and meaning in our lives.
We at ATR believe that the deprivation of our control over the things we need to live, and the replacement of meaningful work with a series of seemingly pointless tasks not directly relevant to our needs, have caused serious mental issues among people, including depression, anxiety, feelings of meaninglessness and powerlessness, anger problems, etc. Furthermore, even if we were perfectly content with our jobs in the industrial system, our dependency on the vast systems of industry and government allows us to be entirely controlled by these systems, and a human should not be reduced to the status of a component in a vast social machine.
By destroying industry, we would return power and control over our environment to the individual and the family, the tribe and the village.

In order to put an end to rabid extractivism and industrial slavery (practices at the base of the modern way of life), we believe in the reappropriation of our material conditions of existence: food, housing, clothing, heat, travel, tools to work, etc. Everything that can be done without industry, which corresponds to real human and societal needs, will have to be developed and reorganized at local level. Reintroducing crafts and peasantry to communities will make it possible to relocate and democratize production, and use autonomy and mutual assistance to replace the current dependence on the technological system. The reappropriation by the populations of the North of their living conditions should facilitate the liberation of the populations of the South from technological imperialism.

Faced with the current so-called “representative” political system, which maintains a technocratic aristocracy monopolizing power, parasites buying their legitimacy through an electoral masquerade at the expense of the taxpayer, we want instead to create the conditions necessary for the advent of true democracy. This will require the organization of open decision-making meetings at the local level, so that everyone can participate in the political decisions of their territory (agriculture, construction, collective life... and even self-defense!). Thus, we want to restore its political autonomy to the only level capable of making direct democracy exist in practice: the municipality.

Today, the vast majority of land is owned by a very small number of people (technological megafarms, industrial properties, private domains of billionaires, etc.). Globally, 1% of farms account for 70% of all arable land, revealing an unprecedented acceleration of land inequality. In Europe, less than 3% of farms own more than half of the continent's agricultural land.

For France, the Terre de Liens association gives edifying figures on the catastrophic situation in the agricultural world:

· Each year, an area equivalent to the capacity to feed a city like Le Havre disappears under the concrete;
· Today, two-thirds of the land freed up by farmers who retire goes to the expansion of neighboring farms, a worrying dynamic that will accelerate with the retirement of a significant number of farmers in the coming decade;
· An area the size of a soccer field is artificialized in France every seven minutes;
· As early as the 1960s, the policies of the European Union and the French State organized a concentration of land allowing industrial agriculture and mass production to develop;
· In 20 years, 320,000 agricultural jobs have been destroyed;
· Today, half of the fruits and vegetables consumed in France are imported even though we have sufficient surface area to feed the entire population;
· Between 2010 and 2020, France lost more than 100,000 farms.

This deadly agro-industrial model and this terribly unfair division of land do not suit us. Land is a common good, and as such, it must remain free of access to those who want to make use of it for the benefit of society. This is why we need to better distribute access to land in order to be able to develop peasant agriculture, pastoralism, permaculture, garden forests, and in the appropriate areas, simply let natural forests regenerate. By diversifying land use and the resulting livelihoods, populations will be in a position to ensure their food security independently. It is also an opportunity to encourage everyone to reconnect with nature, in particular through learning about edible wild plants, or even the rediscovery of traditional low-tech hunting and fishing techniques (trapping, bow hunting, angling, etc.).

Our oceans are awash with plastic, mining and agricultural runoff poison our rivers, our atmosphere is full of particulates. Industrially-produced chemicals have permanently contaminated every corner of the planet, and the biological effects of these poisons are just beginning to become known. These reckless experiments with nature and humanity are a necessary byproduct of what our scientists and engineers call "progress". This includes the  "climate change" caused by greenhouse gas emissions, which began with original industrial revolution.
These problems are only the beginning. The chemicals, engineered organisms, nanomachines and advanced materials of the future will interact with and disrupt nature in ways that are currently unimaginable to us. The only way to prevent this is to stop the scientists' and engineers' mad march into the unknown.

Several million inhabitants concentrated in urban jails will quickly exhaust local resources and will never be able to reach food autonomy. A metropolis has to import everything, causing the rapid exhaustion of its periphery. Urban housing is therefore ecocidal in essence. Moreover, direct democracy is only viable on a small scale necessary for community members to exchange and deliberate face to face. We refuse to support this way of living on Earth and to suggest, like many utopians, that we could reform the city and transform it. There is nothing enviable about living crammed into an extremely artificial universe, designed and built for a single species — Homo industrialis. We therefore invite our peers to desert the “barbaric metropolises” right now (Guillaume Faburel). Our ambition is to become the catalysts of this process. There is no shortage of space outside the urban concrete: collectively occupying vacant homes, restoring abandoned farms, redeveloping traditional rural housing, there are numerous rehousing solutions. Add to this a number: according to INSEE, the agricultural area used — mainly by large farmers practicing industrial and commercial agriculture — represents 45% of the area in France. There is no shortage of space. It is enough for everyone to settle in an ecological habitat on a piece of land to be regenerated for the positive impact of humans on living beings to quickly become a reality.

Burn-out, depression, obesity, diabetes, cancer, myopia, asthma, allergies, dementia, cardiovascular diseases and other civilization diseases are on the rise constantly. Homo Sapiens is sick. Sick of its separation from nature, sick of industrial junk food, sick of the impact of screens, waves, pesticides, sick finally of social atomization and wage exploitation in jobs devoid of meaning. Dismantling the technological system means starting a radical transformation that can only be beneficial to the species as a whole. It means stimulating the adoption of lifestyles that promote good physical health (walking, daily physical effort, outdoor work) and mental health (an end to advertising, the technological interference of human relationships and digital stupidity). Even more, it means abolishing industrial monopolies on food and health. Instead, we could develop new forms of autonomous medicine, reconnect with ancestral knowledge and traditions, and ensure the accessibility of healthy, organic and nutritious food for all.

Contrary to the discourse of the religion of Progress, the development of the technological system has, from the beginning, faced significant popular resistance. In Europe, mechanization has often been greeted with distrust by workers, artisans, and even small capitalists. Historically, the ideal of a lifestyle centered on comfort, i.e. free from any form of constraint, fatigue or effort, is an aristocratic/bourgeois ideal — therefore a parasitic ideal — that has nothing to do with the aspirations of the working class and those who live self-sufficiently. As power always imposes a narrative that serves its own interests, this popular story has been erased from the mainstream discourse. Elsewhere in the world, many traditional societies reject modern technology and comforts for moral reasons, or simply because their culture is enough to fulfill them.

The reclaiming and teaching of this little-known folk history, as well as the promotion of low-tech societies that are much more egalitarian and democratic, are two important pillars of the culture of resistance of ATR. Countless activities contribute to feeding it: learning to live in nature in order to create new human cultures free of dependence on the technological system; studying our predecessors'  knowledge of nature, teaching children concrete lessons that stimulate their senses and are useful for their future in fulfilling environments.