What Do We Reject?

• Interpretations that reduce mythology to nation-state romanticism.
• Readings that make gods symbols of authority and fate a symbol of submission.
• Structures that idealize the ancient world with a "golden order" nostalgia.
• Systems that glorify mythological figures while stripping them of political agency.
• Historical perspectives that limit resistance to modern struggles and sever it from mythological consciousness.

What Do We Stand For?

• Rediscovering moments of individual will within myths.
• Affirming that every myth can be rewritten and transformed.
• Viewing mythology as the archetypal memory of today’s freedom struggles.
• Recognizing every character who says “no” to authority as part of mythoanarkhia.
• Defending what belongs to nature, the body, language, and life against divine command.

How Do We Write?

• We read myths in reverse.
• We create alternative endings.
• We translate the lines into the present.
• We bring down the gods and give voice to the people.
• We turn myths into tools, not legends.
• Each text is a seed of rebellion. Each figure echoes our inner freedom.

Who Do We Write For?

• For those who choose existence over belonging.
• For those who do not follow, but forge paths.
• For those who oppose not the king, but the idea of the king.
• For those who question not his nakedness, but why he exists at all.
• For those who speak not from West or East, but from within, below, and above.

Final Words

This is not a narrative, but a counter-narrative.
This is not a belief, but a culture of doubt.
This is not a path, but a call to carve your own.
We will not bargain with the gods.
We will not write chained heroes.

Because myths are not for kings,
but for those who seek to destroy the very idea that creates them.

This is not a publication, but a stance.
This is not a community, but an echo.
There are no leaders here; only principles.

MythoAnarkhia is the liberation of mythos from authority.
It exists not to narrate the past, but to free the act of narration itself.
It sees myth not as document, but as interpretation.
It forms a space where collective thought resonates without power.

There is no room for nations here, because stories are older than borders.
No passport, language, gender, or ideology is asked of participants.
It is not identity that matters, but contribution.
Not the name, but the trace.

It stands against academic sterilization and the commodifying language of the culture industry.
Mythos is not a museum piece; it is a living body.
Narrative is not consumed – it opens, branches, multiplies.

In MythoAnarkhia, there is direction but no leader.
Direction is shaped by thought, not by persons.
All contributors stand equally distant from each other.
But the direction of the writings is drawn by the traces on the ground.

This structure’s language is ideological:
Against the dominance of English, the default is Esperanto.
But every language has a body here.
The manifesto is multilingual – because every mythos is born multilingual.

Here, membership is a way of leaving a trace.
Some contribute with temporary, some with permanent identity.
But each contribution opens a new vein in this collective mythos.

“Not myth, but mythos. Not information, but narrative. Not history, but interpretation.”
“Language is not a choice, but a means of equalization.”

MythoAnarkhia is not a school, but a trace.
Those who wish to walk this trace are already here.