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On July 29th, returning from a trip to Europe, Jacob Appelbaum, a lanky, unassuming 27-year-old wearing a black T-shirt with the slogan "Be the trouble you want to see in the world," was detained at customs by a posse of federal agents. In an interrogation room at Newark Liberty airport, he was grilled about his role in Wikileaks, the whistle-blower group that has exposed the government's most closely guarded intelligence reports about the war in Afghanistan. The agents photocopied his receipts, seized three of his cellphones - he owns more than a dozen - and confiscated his computer. They informed him that he was under government surveillance. They questioned him about the trove of 91,000 classified military documents that Wikileaks had released the week before, a leak that Vietnam-era activist Daniel Ellsberg called "the largest unauthorized disclosure since the Pentagon Papers." They demanded to know where Julian Assange, the founder of Wikileaks, was hiding. They pressed him on his opinions about the wars in Afghanistan and Iraq. Appelbaum refused to answer. Finally, after three hours, he was released. Sex, Drugs, and the Biggest Cybercrime of All Time Appelbaum is the only known American member of Wikileaks and the leading evangelist for the software program that helped make the leak possible. In a sense, he's a bizarro version of Mark Zuckerberg: If Facebook's ambition is to "make the world more open and connected," Appelbaum has dedicated his life to fighting for anonymity and privacy. An anarchist street kid raised by a heroin- addict father, he dropped out of high school, taught himself the intricacies of code and developed a healthy paranoia along the way. "I don't want to live in a world where everyone is watched all the time," he says. "I want to be left alone as much as possible. I don't want a data trail to tell a story that isn't true." We have transferred our most intimate and personal information - our bank accounts, e-mails, photographs, ph

It's hard to think of another time when there has been such a gulf between intellectuals and activists; between theorists of revolution and its practitioners. Writers who for years have been publishing essays that sound like position papers for vast social movements that do not in fact exist seem seized with confusion or worse, dismissive contempt, now that real ones are everywhere emerging. It's particularly scandalous in the case of what's still, for no particularly good reason, referred to as the 'anti-globalization' movement, one that has in a mere two or three years managed to transform completely the sense of historical possibilities for millions across the planet. This may be the result of sheer ignorance, or of relying on what might be gleaned from such overtly hostile sources as the New York Times; then again, most of what's written even in progressive outlets seems largely to miss the point-or at least, rarely focuses on what participants in the movement really think is most important about it. As an anthropologist and active participant-particularly in the more radical, direct-action end of the movement-I may be able to clear up some common points of misunderstanding; but the news may not be gratefully received. Much of the hesitation, I suspect, lies in the reluctance of those who have long fancied themselves radicals of some sort to come to terms with the fact that they are really liberals: interested in expanding individual freedoms and pursuing social justice, but not in ways that would seriously challenge the existence of reigning institutions like capital or state. And even many of those who would like to see revolutionary change might not feel entirely happy about having to accept that most of the creative energy for radical politics is now coming from anarchism-a tradition that they have hitherto mostly dismissed-and that taking this movement seriously will necessarily also mean a respectful engagement with it. I am writing