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Journal articles on the topic 'Anarchism'
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1
Shpayer-Makov, Haia. "The Reception of Peter Kropotkin in Britain, 1886–1917." Albion 19, no. 3 (1987): 373–90. http://dx.doi.org/10.2307/4050466.
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The period between the early 1880s and the First World War marked the heyday of the British anarchist movement. Anarchism was then a popular topic of discussion. Various newspapers and periodicals expressed interest in the whereabouts and activities of anarchist supporters. Dictionaries and encyclopedias provided detailed information about the anarchist movement. Novels and short stories focused on anarchist figures, while the subject of anarchism arose in parliamentary debates and public speeches.This extensive interest was not, however, beneficial to the movement. Discussions of anarchism usually took place in a hostile context and references to it were abusive. The movement was described as “a malignant fungoid growth … on the body politic,” and its members as “the very dregs of the population, the riff-raff of rascaldom, professional thieves [and] bullies.” Their humanist motivation was either ignored or denied. Violence appeared to be the characteristic mark of both the theory and practice of anarchism. The anarchist golden age “is to be ushered in … by bomb explosions and dynamic outrages … by inflammatory harangues and attempts at ‘expropriation,’ “ claimed the author of the entry “Anarchists and Anarchy” in the 1894 edition of Hazell's Annual. Anarchism was repeatedly defined as “another name for organised crime,” and its promoters were portrayed as “a pack of bloodthirsty and ferocious criminals who prey upon their fellows for their own gain.” Other references lumped all anarchists together as terrorists and denied that they had any program “but murder.” The style varied from rational analysis to emotional outbursts, but the message was the same: anarchism was society's worst enemy and anarchists the “most noxious beasts that have ever threatened civilised society.”
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Newman, Saul. "Anarcho-Cosmopolitanism: Towards a New Ethos of Hospitality." Revista Portuguesa de Filosofia 78, no. 4 (January 31, 2023): 1407–30. http://dx.doi.org/10.17990/rpf/2022_78_4_1407.
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This paper develops a new understanding of hospitality on the basis of an anarchist philosophy of cosmopolitanism. It is argued that anarchism – in its radical critique of the principle of sovereignty and sovereign ipseity – is primarily a philosophy and politics of hospitality. The argument proceeds in five key steps. Firstly, the relationship between ontological anarchism (Schürmann and Levinas) and political anarchism (Bakunin, Kropotkin, Proudhon, Godwin) is explored. Secondly, anarchism’s critique of nation state sovereignty is linked to a radical cosmopolitanism based on cross-border solidarity, mutual aid, and human rights activism, including the defence of the rights of migrants and asylum seekers. Thirdly, I show how the anarchic subject cannot be reduced to a fixed or definable identity with closed borders, but, rather, embodies an attitude of hospitality towards the Other and an openness to being transformed by this encounter. On this basis, I aim to develop an anarchist ethics formulated around the idea of care – for the other, both human and non-human, for the world, for the natural environment (Four) – and an alternative cosmopolitan ethical and political horizon (Five).
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Bradney, A. "Taking law less seriously – an anarchist legal theory." Legal Studies 5, no. 2 (July 1985): 133–50. http://dx.doi.org/10.1111/j.1748-121x.1985.tb00604.x.
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There is, it seems, a revival of interest in anarchist theories of law. But then there is always a revival of interest in anarchist theories of law. In the 1960s Wortley began his text, Jurisprudence, with a study of anarchism, and the early 1980s saw a succession of papers and articles on anarchist critiques of law. Despite this, discussion of anarchist legal theory has rarely moved beyond the introductory stage. Basic tenets have been outlined but detailed analysis eschewed. Part of the reason for this may lie in basic difficulties of definition. The concern has been with ‘anarchist theories of law’, but what is anarchism?Most writers, whether they be anarchist theorists or academic commentators, begin with the proposition that the word anarchism is derived from the Greek anarchos and means either ‘no government’ or ‘no ruler’. Such etymology cannot take the place of definition but, beyond the bare fact that anarchism involves the rejection of rulers, no further definition seems possible.
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Miller, David W. "The Social Prison: Ursula K. Le Guin’s The Dispossessed as Postanarchist Critical Utopia." Utopian Studies 34, no. 3 (November 2023): 399–417. http://dx.doi.org/10.5325/utopianstudies.34.3.0399.
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ABSTRACT Ursula K. Le Guin’s classic work of anarchist literature, The Dispossessed (1974), is preoccupied with the issue of imprisonment. This is hardly surprising given anarchism’s longstanding critical engagement with the prison as state apparatus. For classical anarchists, the prison represents one of the most vile and visible examples of state repression. However, while the abolition of prisons constitutes one of the fundamental goals of anarchism, the alternatives put forth by classical anarchist thinkers risk perpetuating the underlying power relations of carceral justice by encouraging social shaming and the policing of norms. The anarchist society of The Dispossessed uses these techniques to discourage the accumulation of power in order to create an egalitarian society. Unfortunately, these same techniques encourage a conformity that hinders other anarchist values, such as creativity and individual self-determination. In essence, the anarchist society depicted in the novel replaces the literal prison with a different form of imprisonment—the social prison, which continues the repressive function of the state through different means. By creating an “ambiguous” anarchist utopia, Le Guin anticipates the critiques of classical anarchism formulated by poststructural and postmodern anarchist theorists. These critiques are most evident in the theme of imprisonment that threads throughout the novel.
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Malherbe, Nick. "Returning community psychology to the insights of anarchism: Fragments and prefiguration." Journal of Social and Political Psychology 11, no. 1 (May 24, 2023): 212–28. http://dx.doi.org/10.5964/jspp.9385.
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Anarchism signifies the actions taken to bring about a fairer, more equal, non-hierarchical, and democratic society, one that exists without State coercion or domination. Although community psychology has engaged with some anarchist practices, such as mutual aid, the discipline has had little explicit or direct engagement with anarchism’s broader project of sociopolitical organization, with a notable exception. Almost fifty years ago, Seymour Sarason argued for what he called the anarchist insight, urging community psychologists to be wary of how they interact with oppressive State apparatuses that cause considerable psychological damage within communities. In this article, I draw on Sarason’s conception of the anarchist insight as an entry point into what I prefer to think of as the insights of anarchism. The insights of anarchism, I posit, are the knowledges derived from the fragments of anarchism that already exist in communities. The task of community psychologists concerned with the insights of anarchism is to work with people to communicate, strengthen, and make connections between these different fragments. Drawing from my own work, I examine how residents from a low-income community produced and screened a participatory documentary film that connected the everyday anarchism of a community garden to social movement organizing, where the role of the State was intensely debated. I conclude by considering some of the ways by which future community psychology work can consolidate the insights of anarchism.
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Hines, Frankie. "Against Prefiguration: an Anarchist Iconoclasm." Anarchist Studies 31, no. 1 (February 15, 2023): 25–45. http://dx.doi.org/10.3898/as.31.1.02.
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Prefigurative politics is frequently identified as a central, essential feature of anarchist theory and practice. Can claims for prefiguration's centrality to anarchism, though, withstand scrutiny? Departing from familiar debates that pit prefiguration against strategy, this paper critically assesses the continued relevance of prefiguration for anarchist thought. The first half of the paper contends that prefiguration continues to be ascribed a pivotal role in accounts of anarchist theory largely due to a continued, unacknowledged commitment to Marxism as a category through which anarchism is understood. It also highlights contradictions between efforts to establish prefiguration as one of anarchism's essential features and definitions of anarchism that disavow the existence of any such essential qualities, proposing that claims for a fundamental centrelessness in anarchism both conflict with claims for prefiguration's centrality and constitute a more convincing and more useful approach. In the second half of the paper I respond to the vexed issue of prefiguration's relation to violence. How can an overriding emphasis on 'being the change one wishes to see' be reconciled with the fact, recognised by anarchism in its most compelling articulations, that violence is an unavoidable feature of politics and of life? Considering the weaknesses of attempts to reconcile prefiguration with violence, I propose that prefiguration requires a commitment to nonviolence, but that the resulting paralysis requires accounts of prefiguration as a fundamental anarchist precept be rejected.
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Voronov, Yury. "Very Old and the Very Modern Clothing of Anarchism. Theory." Ideas and Ideals 15, no. 1-1 (March 28, 2023): 105–33. http://dx.doi.org/10.17212/2075-0862-2023-15.1.1-105-133.
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This article discusses the main stages in the development of the theory of anarchism. The author started his examination of anarchist ideas from Errico Malatesta’s book “The System of Anarchism in Ten Conversations for the Peasants”. Then, the author considers the works of a French politician, philosopher and economist Pierre-Joseph Proudhon. The paper touches upon the problem of practical implementation of his theoretical principles up to the present time. The author also takes into account the works of the geographical school of anarchism (Elise’e Reclus and Peter Kropotkin). The paper analyses the anarchist origins of the classical school of political economy. It is noted that a significant part of Adam Smith’s ideas was previously expressed by his predecessor, anarchist William Godwin. In particular, it is shown that the category of ‘invisible hand’ originated from anarchist ideas about the inner world of a person, and not from the ideas that ‘the market will decide everything’. Some aspects of the history of the First International, the role of anarchists in the creation and activities of the First International are considered. The article describes the emergence and development of anarchism in Japan, it is shown that the Japanese branch of anarchism is closely connected with the works of M. Bakunin. The problem of long-term propaganda of the ideas of anarchism in US universities is touched upon. The main authors of anarchist works are singled out from among them. The author also considers Christian theological anarchism associated with the name of I. Illich, as well as the works of the followers and propagandists of anarcho-Islam that have appeared in recent years. According to the author, the ideas of anarchism are poorly analyzed by historians, which leads to many incorrect assessments of current events and erroneous predictions of the future, especially in recent decades. The reason for this is ignoring the role of anarchist thought in the socio-economic life of the world. It is noted that the penetration of anarchist ideas into social theories and political doctrines of very different directions takes place in such a way that they become an inseparable part of them and are no longer considered anarchist. Briefly, the main idea of the article can be expressed in the words: “Theoretical anarchism does matter”.
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Dirlik, Arif. "The Path Not Taken: The Anarchist Alternative in Chinese Socialism, 1921–1927." International Review of Social History 34, no. 1 (April 1989): 1–41. http://dx.doi.org/10.1017/s0020859000009020.
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SUMMARYUntil the late 1920s, anarchism was still a significant presence in Chinese radical thinking and activity, and till the middle of the decade, gave serious competition to the Communists. The essay discusses the nature of the anarchist movement in China, anarchist criticism of Bolshevik Marxism, and anarchist revolutionary strategy and activity during 1921–1927. It argues that while anarchists were quite innovative with regard to revolutionary strategy, their repudiation of organized power deprived them of the ability to coordinate revolutionary activity on a national scale, and what success they achieved remained local and short-lived. Indeed, the Communists were able to make better use of anarchist tactics than were the anarchists themselves. Anarchist critique of power rested on a denial of a center to society (and history). While this undercut the anarchists' ability to organize the revolutionary movement, it is also revealing of a basic problem of socialist revolution: the problem of democracy. In ignoring the anarchist critique of power, the successful revolutionaries deprived themselves of a critical perspective on the problem of socialist revolution, and were left at the mercy of the new structures of power that they brought into existence. Hence the importance of recalling anarchism.
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Grizzle, Gary. "Book Review: Ruth Kinna and Clifford Harper, Great Anarchists. London: Dog Section Press. 2020." Theory in Action 15, no. 2 (April 30, 2022): 104–9. http://dx.doi.org/10.3798/tia.1937-0237.2214.
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In their recent collaboration, Great Anarchists, political theory professor Ruth Kinna and illustrator Clifford Harper provide a testament to the contemporary relevance of late eighteenth through early twentieth century anarchist thought. They do so through their respective depictions of ten individuals who articulated anarchist ideas of one sort or another over the course of their lives. The people depicted in this volume range from those routinely found in mainstream academic treatments of anarchist theory (William Godwin, Pierre-Joseph Proudhon, Michael Bakunin, and Peter Kropotkin), to those more likely to be found in insider accounts of the history of anarchism (Max Stirner, Louise Michel, Lucy Parsons, Errico Malatesta, and Voltairine De Cleyre), to a literary figure whose relationship to anarchism has frequently gone unnoticed (Oscar Wilde).
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Bevir, Mark. "The Rise of Ethical Anarchism in Britain, 1885–1900." Historical Research 69, no. 169 (June 1, 1996): 143–65. http://dx.doi.org/10.1111/j.1468-2281.1996.tb01848.x.
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Abstract In the nineteenth century, anarchists were strict individualists favouring clandestine organization and violent revolution: in the twentieth century, they have been romantic communalists favouring moral experiments and sexual liberation. This article examines the growth of this ethical anarchism in Britain in the late nineteenth century, as exemplified by the Freedom Group and the Tolstoyans. These anarchists adopted the moral and even religious concerns of groups such as the Fellowship of the New Life. Their anarchist theory resembled the beliefs of counter-cultural groups such as the aesthetes more closely than it did earlier forms of anarchism. And this theory led them into the movements for sex reform and communal living.
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Semiglazov, Georgiy. "Lev Chernyi’s Anarchistic Sociometry." Sociological Journal 27, no. 1 (March 26, 2021): 122–38. http://dx.doi.org/10.19181/socjour.2021.27.1.7847.
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Anarchist teachings have become popular in the modern world. Due to this fact, it is necessary to examine the history of this movement, because many important anarchists of the past are hardly known today. This article focuses on the ideas of Lev Chernyi (Pavel Dmitrievich Turchaninov), who was a Russian anarchist in the early 20th century. The author analyzes his program work “A New Direction in Anarchism: Associational Anarchism”, first published in 1907. The goal of the analysis is to introduce Chernyi not only as a dedicated anarchist, but also as a social scientist, familiar with the traditions of European sociology. Such a perspective is possible due to the terminology used by Turchaninov. In particular, the Russian anarchist divides social sciences into sociology and sociometry, defining the subject area for each field of knowledge. To reach the goal, it is necessary to answer several key questions of social sciences, namely, how Chernyi explains action, social order and social changes. The author claims that answers to these questions very well might be found in the work of Turchaninov. The conclusion is that Chernyi’s ideas are interesting not only for researchers of anarchism, but also for social scientists and philosophers, since Turchaninov has several concepts similar to the ideas of the classics of sociological thought.
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Cleminson, Richard. "Dr Félix Martí Ibáñez's 'Considerations on Homosexuality' and the Spanish Anarchist Cultural Project." Anarchist Studies 28, no. 1 (March 1, 2020): 84–99. http://dx.doi.org/10.3898/as.28.1.04.
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This article places a reconsideration of the Spanish anarchist doctor Félix Martí Ibáñez's work on sexual morality and, in particular, homosexuality within the dual historiographical framework of scientific ideas and anarchism's own history of engagement with these subjects. It argues that recent developments in the writing of the history of anarchism have paid far more attention to the articulation of cultural issues within anarchist movements as part of their overall contestation against the 'bourgeois', religious and capitalist world and sets this article within this renewed framework. The thought of Félix Martí Ibáñez is assessed not for its supposed 'scientificity' but for what it tells us about the eclectic nature of Spanish anarchism at the time and for what such thought signifies for today's libertarian movement.
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Brinn, Gearóid. "Smashing the state gently: Radical realism and realist anarchism." European Journal of Political Theory 19, no. 2 (August 7, 2019): 206–27. http://dx.doi.org/10.1177/1474885119865975.
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The revival of realism in political theory has included efforts to challenge realism’s conservative reputation and argue that radical forms are possible. Nonetheless these efforts have been criticised as insufficient to overcome realism’s inherent conservatism. This article argues that radical forms of realism can be better appreciated by considering the application of the realist perspective within an existing radical ideology: anarchism. This may seem an unusual choice, considering anarchism’s standard representation as naïvely idealistic and paradigmatically non-realist. However, attention to the breadth of diversity in anarchist theory reveals a collection of positions that together represent a ‘realist anarchism’ which not only challenges anarchism’s reputation as uniformly committed to unrealistic and idealistic utopianism but also demonstrates the existence of genuinely radical forms of realism.
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Huhnen, Mark. "Towards anarchy?" Murmurations: Journal of Transformative Systemic Practice 6, no. 2 (December 14, 2023): 72–85. http://dx.doi.org/10.28963/6.2.5.
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The theme of this edition on decolonisation inspired me to remember, rethink and reclaim my relationship with a philosophical and political idea and movement: anarchy and anarchism. Despite having tried to distance myself from this label in the past due to its negative connotations, I now move towards it and embrace it. Finding connections in my own history, I roughly outline anarchism’s history and some of the diversity of the ideas labelled as anarchist. I will explore how these ideas, particularly the concepts of ontological and political anarchism and the idea of assemblages of power, directly influence my therapy and leadership coaching practice. I believe that some ideas within anarchism align well with systemic theory and can be an inspiring companion in our processes of decolonising our practice.
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SCOTT, NIALL. "Anarchism and Health." Cambridge Quarterly of Healthcare Ethics 27, no. 2 (March 6, 2018): 217–27. http://dx.doi.org/10.1017/s0963180117000561.
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Abstract:This article looks at what anarchism has to offer in debates concerning health and healthcare. I present the case that anarchism’s interest in supporting the poor, sick, and marginalized, and rejection of state and corporate power, places it in a good position to offer creative ways to address health problems. I maintain that anarchistic values of autonomy, responsibility, solidarity, and community are central to this endeavor. Rather than presenting a case that follows one particular anarchist theory, my main goal is to raise issues and initiate debate in this underresearched field in mainstream bioethics.
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Frayne, Carl Tobias. "The Anarchist Diet: Vegetarianism and Individualist Anarchism in Early 20th-Century France." Journal of Animal Ethics 11, no. 2 (October 1, 2021): 83–96. http://dx.doi.org/10.5406/janimalethics.11.2.0083.
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Abstract This article uncovers the historical connection between anarchism and vegetarianism in France. In doing so, it restores the significance of a little-known branch of the libertarian movement, namely individualist anarchism. Individualist anarchists sought to transform themselves by applying anarchist principles in their daily lives instead of waiting for a future revolution. Retracing the thoughts and deeds of these forgotten pioneers of the ecological and animal liberation movements, I show that vegetarianism is a striking illustration of anarcho-individualist prefigurative politics and that their aspiration to find their place within nature is as topical as ever.
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Gerasimov, Nikolai I. "History of mystical anarchism (problem of periodization)." Philosophy Journal 15, no. 1 (2022): 161–75. http://dx.doi.org/10.21146/2072-0726-2022-15-1-161-175.
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The article explores the problem of periodization of mystical anarchism. The author suggests that most of the disagreements between modern researchers of the creative heritage of the 20th century anarchist-mystics is related to the absence of any historical and philosophical reference point or scheme. The article suggests viewing the whole history of the development of this phenomenon as an evolution of communities of thinkers who were equally close to anarchist and mystical ideas. Three periods are distinguished: 1) 1905–1907; 2) 1917–1930; 3) 1924–1939. In each period, the author analyzes the ideological principles of a particular community of mystical anarchists, their ability to influence the cultural landscape of their era, and their conceptual relationship with their predecessors/successors. The terms “mystical anarchist” and “anarcho-mystic” are used synonymously in this text. Particular attention is paid to the emigrant period in the history of mystical anarchists (the study is based on the analysis of periodicals of the Russian diaspora in the United States).
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Gaudino, Emanuela. "Traditional Thought and Utopian Egalitarianism in the Tianyi bao: The Rise of an Anarchist Ideal among Chinese Communities in Tokyo." MING QING YANJIU 17, no. 01 (February 14, 2012): 121–63. http://dx.doi.org/10.1163/24684791-01701006.
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This essay discusses the experience of anarchism among young Chinese intellectuals based in Japan between 1907-1908. The rise of an anarchist ideal among Chinese intellectuals was firstly related to their acquaintance with Japanese radicals. In 1907 division among the Tongmenghui leadership and the conversion of Japanese intellectuals to anarchism made Chinese students and intellectuals based in Tokyo more susceptible to radical political doctrines. Anarchism emerged as a new trend out of this political turmoil. Liu Shipei, He Zhen and Zhang Ji were the central figures of the Tokyo Group and the main supporters of the anarchist propaganda in Japan. Through the acquaintance with the Kinyōkai 金矅会 (Friday Group), the radical socialist faction led by Kōtoku Shūsui, they were able to bring together the Chinese overseas communities in Japan, who were dissatisfied with the principle of Tongmenghui and its leadership. The close relations with Kōtoku and Japanese socialists, the affiliation with the Tongmenghui and the quarrels within the same Alliance concerning Sun’s leadership, the establishment of societies among Chinese students in Japan and the publication of a journal, all consent to define the contours of anarchist activities in Japan between the years 1907-1908. My goal in the following pages is to highlight the Japanese route of Chinese anarchism outlining anarchist thinking and propaganda as delineated in the pages of their official organ, the Tianyi bao (Journal of Natural Justice). Overall, I will try to answer these three questions. First, how did Chinese traditional thought become a means to sustain utopian egalitarianism? Second, how did Kōtoku Shūsui and Japanese anarchists influence the rise of an anarchist ideal among Chinese intellectuals based in Japan? And third, how did the Tianyi bao promote a racial, social and political revolution in order to create an ideal society?
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Martynov, M. Yu. "“I Do not Believe in Anarchy.” To the Question of the Ideological Foundations of Egor Letov’s Works." Critique and Semiotics 38, no. 2 (2020): 388–400. http://dx.doi.org/10.25205/2307-1737-2020-2-388-400.
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The name of Egor Letov (1964–2008), one of the most famous Russian punks today, has a stable association with anarchism in the mass consciousness, with a protest against any form of power. Some of Letov’s texts and phrases (for example, “Kill the state in yourself!”) have acquired the character of precedent – they are identified and function as anarchist texts without necessarily referring to the original source. At the same time, there are elements in Letov’s works that are difficult to reconcile with an anarchist worldview, and in general, Letov’s anarchism is not obvious. For example, the theme of death, which is one of the key themes in Letov’s works, is hardly associated with anarchism, which takes the side of life. The main purpose of the article is to clarify Letov’s attitude to anarchism, to show the role and place of the anarchist worldview in his works. The author concludes that Letov’s works is either not anarchist enough (a turn towards nationalist views) or, on the contrary, too anarchist (a form of total protest). This situation is conditioned by structural peculiarities of anarchist theory. Classical anarchism has a Manichaean structure (S. Newman), as subject and power in it are clearly separated. Letov’s creativity is not anarchist in this Manichaean sense, which requires unambiguity and clarity of its elements. Despite the evasion of Manichaean binaryism, Letov’s texts are able to keep the link with anarchism. Letov’s anarchism has broader grounds and expresses a total protest against reality, which condenses freedom into a conventional communication framework, makes it predictable, and protects it from waste.
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Matyukhin, A., and S. Mezencev. "The "World Revolution" in Russian Anarchism." Journal of Political Research 7, no. 3 (October 17, 2023): 45–57. http://dx.doi.org/10.12737/2587-6295-2023-7-3-45-57.
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The purpose of this article is to identify the specifics of the theory of the "world revolution" in the ideological and political heritage of Russian anarchism. Historical, comparative, hermeneutic methods of scientific research were actively used to write the article. The ideologists of Russian anarchism in their interpretation of the "world revolution" competed with Marxist doctrine, with its popular dialectical theory of socio-economic formations and class struggle, where the final stage of historical progress was to be the achievement of global communism. Rejecting the Marxist concept of "dictatorship of the proletariat", the Russian anarchists proceeded from an alternative methodology that emphasizes the primacy of natural, biological factors of social processes. According to anarchists, the basic factor of progress is the natural inclination of people to solidarity and mutual assistance. Hence the Russian anarchists opposed the natural nature of the evolution of mankind to any "forced" forms of social organization. This applied, first of all, to the institution of the state, regardless of its external form – communist, liberal-democratic, despotic. The basic parameters of the social ideal in the theory of Russian anarchism were the principles of anarchy and freedom, the building of social existence on the basis of self-organization, self-government and a global decentralized confederation structured "from the bottom up". The former territorial and political borders were abolished, nations were abolished. The anarchists saw the achievement of this ideal as an exclusively revolutionary way, gradually embracing all new countries, regions, continents. The article emphasizes the constant appeal of Russian anarchists to the arguments of universal morality - "freedom", "justice", "brotherhood", "justice", "equality" in justifying the need for a world anarchist revolution, which in practice turned into political abstractions with destructive consequences for societies. At the same time, the "secondary" ideology of Russian anarchism as an intellectual product is noted in relation to Marxism and natural science theories of the XVIII-XIX centuries, as well as the tendency of anarchists to utopian thinking, to speculative building of their global social ideal.
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Heuling, Dagmar Schulze. "Challenging the Roads to Anarchy." New Perspectives on Political Economy 15, no. 1-2 (September 30, 2019): 36–57. http://dx.doi.org/10.62374/69f5h280.
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Anarchists state that a sufficient justification for political authority and the state does not exist. Furthermore, some of them seem to suggest that arriving at the idea of a stateless society is the inevitable outcome of acknowledging undeniable truths, making anarchism an exceptionally pure political theory. In this paper, I accept the anarchist claim that existing attempts at the justification of the state are insufficient. Though this constitutes a necessary condition for demands to abolish the state, I will show that for two reasons it does not automatically constitute a sufficient condition as well. First, the critiqued position does not take into account the paradoxical setting in which the decision regarding the political organization of a group of human beings takes place. Second, unless one attempts at justifying (philosophical) anarchism on purely utilitarian grounds, the refutation of a state’s authority is based on some principle or value. It is most likely that in its practical unfolding an anarchist society will violate the very principle which warranted its implementation in the first place. It thus remains perfectly possible to endorse anarchism, but this endorsement must be based on different arguments.
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Brekhov, Gleb S. "Women and Anarchism: The Anarcha-Feminism Movement in Europe and the United States." RUDN Journal of Political Science 24, no. 1 (February 25, 2022): 90–106. http://dx.doi.org/10.22363/2313-1438-2022-24-1-90-106.
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As an ideology, anarchism has many currents formed through its symbiosis with various socio-political philosophies, including feminism. In the modern world, due to the growing support for feminism in Western countries, the study of anarcha-feminism as one of the most active anarchist movements seems to be useful for understanding the socio-political situation in Europe and the United States. The article examines the position of women in the anarchism ideology upon the development of the anarcha-feminist movement from the 19th century to the present day. Based on the works of the classics of anarcha-feminism (E. Goldman, W. De Claire) and modern research (D. Koval, M. Rachmaninova), the author conducted a comparative retrospective analysis of the relationship between anarchism and feminism within a single socio-political trend. The study revealed that despite the ideological similarity of anarchism and feminism in matters of equality and attitude to power, in classical anarchism women were assigned a rather insignificant, and even deprived, role. The fusion of feminism and anarchism, which came as a response to the unfair position of women in society, led to a change in the status of women in the understanding of anarchists, and also gave impetus to the development of modern anarcha-feminism (La Rivolta!, Eskalera Karakola, Wemoons Army, Radical cheerleading) including more and more men in the movement.
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Cox, Stephen. "Rand, Paterson, and the Problem of Anarchism." Journal of Ayn Rand Studies 13, no. 1 (July 1, 2013): 3–25. http://dx.doi.org/10.5325/jaynrandstud.13.1.003.
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Abstract This essay is concerned with individualist arguments for and against anarchism. It analyzes the views of Ayn Rand, Isabel Paterson, and libertarian anarchists, with special emphasis on the concepts of consent, non-initiation of force, and non-self-sacrifice. The essay concludes with a critical assessment of individualist anarchist and limited-government theories, suggesting that while some are more useful than others, none can be considered complete, conclusive, or fully consistent.
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Beswick, Spencer. "From the Ashes of the Old: Anarchism Reborn in a Counterrevolutionary Age (1970s-1990s)." Anarchist Studies 30, no. 2 (September 16, 2022): 31–54. http://dx.doi.org/10.3898/as.30.2.02.
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After almost a century of Marxist predominance, how did anarchism develop from a marginal phenomenon into a force at the centre of the anti-globalisation movement? This article explores how anarchism was reborn in a counterrevolutionary age. Part one investigates how the New Right's post-1960s counterrevolution defeated the New Left and remade US society, including by recuperating potentially liberatory elements of social movements. Part two examines how a new generation of radicals critiqued the failures of MarxismLeninism and popularised the anarchist analysis and principles that provided the foundation for the anti-globalisation movement. The article discusses five examples of the development of anarchist theory and practice: Black/New Afrikan Anarchism, anarcha-feminism, eco-anarchism, punk anarchism, and revolutionary social anarchism. Ultimately, the article argues that anarchism was revitalised in the late twentieth century because it provided compelling answers to the new problems posed by the neoliberal counterrevolution and the crisis of state socialism.
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Quinn, Adam. "“Abolish the Monopolizing of the Earth”." Radical History Review 2023, no. 145 (January 1, 2023): 37–61. http://dx.doi.org/10.1215/01636545-10063606.
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Abstract At the turn of the nineteenth and twentieth centuries, an industrial capitalist order stretched its grasp across the globe, placing control of farms, mines, and forests in the hands of wealthy industrialists. Living through this period of rapid and unequal economic and environmental change, anarchists denounced what they called the monopolizing of the earth and its products. Anarchists were deeply critical of the privatization of the environment and saw restricting access to nature as a core component of inequality and poverty. This article considers the environmental politics of transnational anarchism in the late nineteenth and early twentieth centuries. With anarchism’s geographically and ideologically diverse participants in mind, it incorporates the natural science-informed utopian visions of Peter Kropotkin and Elisée Reclus, the revolutionary and anti-colonial food and land politics of Ricardo Flores Magón, and the nature-informed radical sex politics of Emma Goldman and Alexander Berkman. It finds that “anarchism” did not just mean the destruction of the state and capitalism to its advocates, but the construction of a new political-economic-natural system that saw the liberation of people and the defense of nature as inextricably connected. The article concludes with a call to both include anarchism as a part of the genealogy of environmentalism and consider anarchism’s environmental politics in ongoing conversations about the relationships between environmental crises and human inequalities.
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Dallos, Csilla. "Newly Sedentary Lanoh and the Communal Challenge: A Critical Commentary on Anarchist Anthropology." Humans 2, no. 1 (February 11, 2022): 15–30. http://dx.doi.org/10.3390/humans2010002.
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Discussions of anarchic solidarity in relation to rainforest foragers have resulted in important insights into the sociality of such groups. However, whether anarchic solidarity prevails under the circumstances of regroupment and resettlement resulting in unprecedented communal projects has not been adequately addressed. These communal projects present new challenges to the social and community organization of previously mobile foragers. This article examines the extent to which newly sedentary Lanoh forager-traders of northern Perak, Malaysia, continue to display “cooperative autonomy”, a construct capturing both anarchist aspirations and key aspects of the sociality of egalitarian hunter-gatherers. This study suggests that though foragers such as Lanoh may superficially share attributes associated with anarchic solidarity, they profoundly differ from anarchists in their attitudes toward authority and cooperation. While ideological anarchism is clearly counter-dominant, the same cannot always be said about egalitarian foragers. We may conclude from this research that “cooperative autonomy” is still insufficiently understood and does not grant an assumptive blanket application across contexts. To promote our understanding of the sociality of small-scale societies, this construct requires further scrutiny and development.
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Williams, Dana M. "Taming all Challengers: Academically and Philosophically Situating Anarchist-Sociology in North America 1." Anarchist Studies 30, no. 1 (March 1, 2022): 30–57. http://dx.doi.org/10.3898/as.30.1.02.
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Anarchism's formal influence upon the discipline of sociology has been negligible. To understand why, this paper begins by considering the impact of two other movements – Marxism and feminism – within sociology. Notably, the nature of academia and scholarly disciplines, anarchism's shortcomings, and the deliberate exclusion of anarchist voices all appear to have likely influenced anarchism's limited presence in sociology. There have been numerous other ideological sub-variants and traditions – including applied, critical, humanist, liberation, and public sociologies – that have grown within the discipline. Each of these is analysed for their compatibility with anarchism. Finally, due to the lack of an already-existing anarchist-sociology tradition, the broad outlines of such an orientation and praxis are sketched-out, paying attention to issues of scope, purpose, and practice.
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Ferguson, Kathy E. "Directions for Anarchist Studies." Philosophies 8, no. 5 (September 21, 2023): 88. http://dx.doi.org/10.3390/philosophies8050088.
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Anarchism is a fertile site for nurturing the sorts of encounters that feminists have called intersectionality. Anarchism and intersectionality share the goal of critically examining familiar as well as emergent flows of power and meaning, and understanding their relations to one another. This paper focuses on three compelling directions for anarchist studies: Indigenous anarchism, anarchism developing with new materialism, and anarchism emergent in radical book arts. Each thread has established roots while also moving in new directions. Anarchist encounters with Indigeneity, new materialism, and book arts resonate with each other: they can foster “a commitment to the particular” through which we can immerse ourselves in rich and dense worlds where specific Indigenous theories and practices, detailed encounters with non-human things, and particular artistic + intellectual productions of materials can emerge.
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GE, Yinli. "The Earliest Chinese Translation of Kropotkin’s Mutual Aid." Cultura 16, no. 2 (January 1, 2019): 89–104. http://dx.doi.org/10.3726/cul022019.0006.
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In 1908, the first and second chapters of Kropotkin’s Mutual Aid were first translated into Chinese by Li Shizeng, greatly influencing Chinese anarchists. Li Shizeng followed Kropotkin’s scientific argument of anarchism and strengthened the viewpoint for praising “public” and suppressing “private”. When translating Kropotkin’s thoughts, Li Shizeng focused on political revolution, glossing over the criticism of the capitalist economy, and barely referenced Kropotkin’s original anarchist communist ideology.
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Martynov, Mikhail. "The problem of the “border” in the anarchist discourse." Przegląd Wschodnioeuropejski 8, no. 2 (March 21, 2019): 329–39. http://dx.doi.org/10.31648/pw.3591.
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The subject of this paper is the problem of the “border” in the anarchist discourse. The analysis is based on a number of key texts written primarily by Russian anarchists from the end of the nineteenth century to the beginning of the twenty-first century. The author also examines some of the texts of contemporary American anarchism. The main attention is paid to three different aspects of the conceptualization of the “border” in the anarchist discourse: the anarchist idea of travel, the problem of the “border” in the context of the Russian languagespecific view of the world, as well as the “border” as a phenomenon of the text.
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Valliere, R. William. "What Is the Future for Post-Structuralist Anarchism?" Philosophies 8, no. 4 (July 20, 2023): 63. http://dx.doi.org/10.3390/philosophies8040063.
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In this paper, I use insights from post-structuralist anarchism to consider the relationship between a sense of the future, or “futurity”, and the notion of utopia for anarchist movements. At issue is whether anarchism requires a vision or sense of the future at all and, if so, whether that futurity should be utopian. Drawing from the post-structuralist anarchism of Todd May, Saul Newman, and Lewis Call, I consider the problems with utopia, as well as the potential irrelevance or impossibility of even thinking the future. I then argue for the necessity of both and contend that post-structuralist anarchism does not preclude either futurity or provisional forms of utopia. I conclude by sketching the outlines of a utopia that would be acceptably post-structuralist and acceptably anarchist.
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Damier, Vadim. "The Genoa Conference of 1922 Through the Eyes of Russian Anarchists." Novaia i noveishaia istoriia, no. 2 (2023): 86. http://dx.doi.org/10.31857/s013038640025099-6.
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In the article the author examines the attitude of Russian anarchists and anarcho-syndicalists to the 1922 Genoa Conference and the participation of representatives of Soviet Russia in it. This subject has not received much coverage in the works of anarchism scholars, who have so far focused primarily on the study of the general stance of Russian anarchism towards the Soviet regime and the issue of the New Economic Policy, on the problem of anti-anarchist repressions in Russia and on the ideological and organisational processes in the Russian anarchist emigration. The author made it his task to identify the place that the critique of the “Genoa policy” of the Soviet government enjoyed in the ideological concepts and political work of the anarchists, and to trace the main line of their reasoning. The main source for this article was the original, mainly émigré, press of the Russian anarchists between 1922 and 1923. The author demonstrates that the Russian anarchists' view of the Genoa Conference was primarily determined by ideological motives and their general analysis of the course and fate of the Russian Revolution itself. Being anti-statists, the anarchists had no particular conception of foreign policy and were indifferent to so-called state interests. The “Genoa policy” was perceived by them as a manifestation and confirmation of the new Bolshevik course, in which they saw an orientation towards restoring the positions of private capital within Russia itself and towards subordination to world capital on an international scale. Planned or real concessions on the part of the Soviet delegation at the Conference and repression of Russian anarchists and socialists were, in their eyes, two sides of the “Bolshevik counter-revolution”. The criticism of Bolshevism mounted by the anarchist emigration in connection with and after the Genoa Conference contributed to the demarcation in the international trade union revolutionary-syndicalist movement and the founding of the anarcho-syndicalist International.
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Wójcik, Maciej. "Fuzja anarchizmu z ekologią – główne nurty zielonego anarchizmu, założenia oraz ich geneza." Studia Polityczne 49, no. 4 (March 16, 2022): 107–27. http://dx.doi.org/10.35757/stp.2021.49.4.05.
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This article describes the ideological outline of a broad doctrine called green anarchism. Green anarchism is one of the branches of anarchist thought, which has gained popularity in modern times, as evidenced by numerous Polish and foreign scientific and popular publications concerning the history of ecological anarchism and the emergence of radical ecological circles that share some of the values which form the basis of the classical anarchist schools (anarcho-communism, anarcho-collectivism, anarcho-individualism and anarcho-syndicalism). Ecological anarchism is a collection of many minor doctrines, philosophies and lifestyles referring to the fight against capitalism, which destroys the natural environment, the apotheosis of freedom, and the promotion of specific diets (fruitarianism, veganism, vegetarianism). The ideas of the co-founders of the green anarchist school are sometimes hostile to related factions and other doctrines (conservatism, nationalism, fascism). The article discusses the ideological profile of the three most popular and well-developed trends in ecological anarchism: anarcho-veganism, anarcho-primitivism and anarcho-naturism. Additionally, it presents excerpts of the works and views of the precursors of this rich political thought (such as Peter Kropotkin, Leo Tolstoy and Henry David Thoreau), the sources of which can be found in the 18th century. The aim of this article is to show that green anarchism is a political thought which has a rich history and is constantly being developed on many continents. It is a critique of contemporary phenomena, such as globalisation, urbanisation, industrialisation, and the destruction of nature resulting from the activities of corporations associated with certain industries.
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Brobjer, Thomas H. "Sources of Nietzsche’s Knowledge and Critique of Anarchism." Nietzsche-Studien 50, no. 1 (September 8, 2021): 300–310. http://dx.doi.org/10.1515/nietzstu-2021-500114.
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Abstract Hundreds of books and articles have been written on Nietzsche and anarchism, but the overwhelming number of them concern how later anarchists have viewed and have been inspired by, or have been critical of, Nietzsche. In the present contribution, I will instead emphasize how his views of anarchism changed, why he was so critical of anarchism and what were his main sources of knowledge of anarchism and the stimuli for his statements.
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Brobjer, Thomas H. "Sources of Nietzsche’s Knowledge and Critique of Anarchism." Nietzsche-Studien 50, no. 1 (August 18, 2021): 300–310. http://dx.doi.org/10.1515/nietzstu-2021-0012.
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Abstract Hundreds of books and articles have been written on Nietzsche and anarchism, but the overwhelming number of them concern how later anarchists have viewed and have been inspired by, or have been critical of, Nietzsche. In the present contribution, I will instead emphasize how his views of anarchism changed, why he was so critical of anarchism and what were his main sources of knowledge of anarchism and the stimuli for his statements.
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Ackelsberg, Martha, and Myrna Margulies Breitbart. "The role of social anarchism and geography in constructing a radical agenda." Dialogues in Human Geography 7, no. 3 (November 2017): 263–73. http://dx.doi.org/10.1177/2043820617732916.
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David Harvey’s response to Simon Springer (2014) raises important questions about the places from which to draw ideas for a radical geography agenda. Nevertheless, Harvey ignores critical contributions that social anarchists (including social geographers) have made to understanding both the theory and practice of social transformation. We draw on studies of the anarchist movement in Spain before and during the Spanish Civil War to explore some of what social anarchism has to contribute to geography and contemporary struggles for a more equitable society.
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KIRKPATRICK, MICHAEL D. "Phantoms of modernity: the 1894 anarchist furor in the making of modern Guatemala City." Urban History 44, no. 2 (August 16, 2016): 231–52. http://dx.doi.org/10.1017/s0963926816000523.
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ABSTRACTFollowing a spate of anarchist bombings and assassinations in Europe, the gente decente of Guatemala City began to describe local events using the language of anarchism. The 1894 anarchist furor spoke to two tendencies that had shaped Guatemala City since the 1870s. The first was the cosmopolitan desire of the gente decente. Facilitated by cosmopolitan bridge figures, trends and fashions from Europe and especially Paris shaped the cultural lexicon of Guatemala City's elite. Secondly, the anarchist furor reflected the misgivings of the gente decente toward urban disorder and malcontents as they conflated anarchism and anarchy.
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Schulze, Frederick. "Flirting with anarchism." Focaal 2013, no. 66 (June 1, 2013): 133–38. http://dx.doi.org/10.3167/fcl.2013.660111.
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Graeber, David. 2004. Fragments of an anarchist anthropology. Chicago: Prickly Paradigm Press. 105 pages.Schmidt, Michael, and Lucien van der Walt. 2009. Black flame: The revolutionary class politics of anarchism and syndicalism. Vol. 1, Counter-Power. London: AK Press. 395 pages.Scott, James. 2012. Two cheers for anarchism: Six easy pieces on autonomy, dignity, and meaningful work and play. Princeton, NJ: Princeton University Press. 198 pages.
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Osipova, N. G. "Ideological impact on social behavior: theoretical and methodological aspects (Continuation)." Moscow State University Bulletin. Series 18. Sociology and Political Science 29, no. 1 (February 16, 2023): 7–35. http://dx.doi.org/10.24290/1029-3736-2023-29-1-7-35.
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In this article, the author attempts to analyze the key components of radical ideological constructs that directly or indirectly justify ways to solve social problems in a radical and, as a rule, illegitimate way. Among such ideologies, researchers include anarchism and socialism, which are discussed in detail in this article.The English political philosopher W. Godwin is considered the pioneer of anarchism, and the first researcher who called himself an “anarchist” and introduced the term “anarchism” into circulation was the French socialist P.-J. Proudhon. Each country in Europe, North or South America and Asia has its own publicists, writers, public figures who defend anarchist views, anarchism has a long history in Russia, where the classics of anarchism grew up – M.A. Bakunin and P.A. Kropotkin.The author analyzes the theoretical core of anarchism, which is formed by a number of radical political constructions – anti-statism, natural order, anti-clericalism and a free economy. At the same time, it is noted that all anarchists categorically assert that both power and private property are the cause of all human misfortunes, and, as a rule, they identify themselves with the “poor and oppressed”. They call for a revolution on behalf of the “exploited masses”, as a result of which both capitalism and the state will be wiped off the face of the earth, actively promote “ anarchy and anarchist tactics”. By anarchist tactics is meant such a merciless violent struggle that will sweep away in its path all the institutions of slavery of the old system and all their representatives and defenders in order to create a new, free system, for the spirit of destruction is at the same time a creative spirit.The article also examines in detail the origins, essence and fundamental components of the socialist ideology, the radical varieties of which include Marxism and communism.The author substantiates the position that, in general, the ideology of socialism is close to the ideology of communism. However, the communist ideal is more radical: the communists advocate the complete socialization of production, the complete rejection of private property (in all forms) and the centralized distribution of benefits, which takes place within the framework of a specially organized form of government – the commune. Under communism, absolute equality of people must be established, a kind of ideal society must be established, where everyone will work to the best of their abilities and receive everything they need from society. It is this aspect of communism that is the pipe dream of its supporters, leaving it a social utopia, while the ideology of socialism put forward more specific and achievable goals.The fundamental economic, social and political reasons are analyzed, due to which the practical implementation of the ideology of socialism – the “socialist experiment” of the 20th century ended in complete failure. It is shown that it is the socialist ideology that significantly simplifies the transition to a totalitarian political system.
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Bantman, Constance. "Reencountering The French Anarchists in London, 1880-1914: Archival and Historiographic Reassessments." Revista Mundos do Trabalho 14 (August 8, 2022): 1–17. http://dx.doi.org/10.5007/1984-9222.2022.e89542.
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This article follows up on the book The French Anarchists in London, 1880-1914 (2013), by exploring some primary material uncovered since this publication, and considering the ways in which research into the history of anarchism as a transnational movement has evolved. In the years since the publication of this book, a great deal of research has furthered or challenged its findings, especially in relation to print culture and the study of global anarchist networks. The mass digitisation of periodicals (both anarchist and mainstream) and archives in the last ten years offers new tools to find detailed information about the personal and political lives of these elusive anarchists in London – and further afield, thus rectifying the original study’s London-centric focus. These sources are also crucial in documenting the ways in which anarchists were perceived and portrayed in Britain, France and internationally, and constructed into a major public threat through media discourse.
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Malendowicz, Paweł. "Non-anarchist Anarchisms and Anarchisms of Non-anarchist Origin in Contemporary Political Thought." Athenaeum Polskie Studia Politologiczne 75, no. 3 (2022): 67–86. http://dx.doi.org/10.15804/athena.2022.75.04.
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In contemporary political thought there are currents that have references to the term ‘anarchism’ in their names. These are: anarcho-primitivism, anarcho-transhumanism, and crypto-anarchism. The author formulated a hypothesis according to which the mentioned currents of political thought are currents of anarchism in so far as the idea of freedom is a primary value in them, and they are not currents of anarchism if freedom is treated in them as a consequence of the primordiality of other values or as a consequence of the processes of transformations taking place in the modern world and in the past. In order to verify this hypothesis, the author used the analysis of source texts, which made it possible to identify the analysed currents of political thought in the context of validity, superiority or inferiority of the idea of freedom in them, as well as the premises of its presence in these currents.
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Malendowicz, Paweł. "Contemporary Anarchism as an Alternative to the Dominant Narrative about the Western World." Politeja 19, no. 3(78) (November 24, 2022): 197–210. http://dx.doi.org/10.12797/politeja.19.2022.78.11.
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The subject of this article is anarchism interpreted as a form of opposition and an alternative to the dominant narrative about the contemporary Western world. The aim of the article is to indicate the areas that shape the dominant narrative about the world and the methods and arguments used by anarchists in attempts to disrupt this narrative by creating their own narrative. The author formulated a hypothesis according to which European anarchism defined the idea of freedom in opposition to the concept of freedom inherent in liberal democracy and consumerism, redefined democracy, criticized the tendencies inherent in modern politics, such as European integration and militarism, as well as the spread of economic patterns inherent in neoliberalism and materialistic and consumerist attitudes of modern societies. The method used to verify this hypothesis is an aspectual analysis carried out in the context of the above mentioned problems on the basis of program documents, propaganda texts and journalism of the contemporary anarchist movement in Europe.
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Pastellopoulos, Antonis. "'Federation or Death': The Beginnings and Early Ideology of Cypriot Anarchism." Anarchist Studies 30, no. 1 (March 1, 2022): 58–82. http://dx.doi.org/10.3898/as.30.1.03.
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The article presents a first overview of the emergence and early development of anarchism in the Republic of Cyprus, utilising archival material. It contextualises Cypriot anarchism within the broader wave of political ideas making their appearance after the island's de-facto partition in 1974, tracing the formation of the first anarchist groups and the circulation of early Cypriot anarchist publications. It moves on to briefly discuss three key historical moments of anarchist political expression, followed by an examination of early Cypriot anarchist political ideology, noting the general commitment towards social and political autonomy, as well as the influence of radical feminism, anti-authoritarianism and postcolonial thought. It then moves on to examine the issue of grand narration in early anarchist representations of Cypriot history, concluding with Cypriot anarchist perspectives on the federal reunification of Cyprus.
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Brekhov, Gleb S. "Crypto-Anarchism: The Ideology of Blockchain Technologies." RUDN Journal of Political Science 24, no. 3 (September 7, 2022): 393–407. http://dx.doi.org/10.22363/2313-1438-2022-24-3-393-407.
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One of the most modern currents of anarchism - crypto-anarchism - arose as a response to the global development of digital technologies and the Internet and operates exclusively within the framework of the “global web”. The paper attempts to study one of the most unusual branches of anarchist philosophy and its impact on the digital life and politics of several states. With the help of functional and comparative methods of political research, the author analyzes crypto-anarchism as part of the ideology of anarchism, the main goal of which is to find out how viable crypto-anarchism is as an independent movement. The article raises the question of whether the ideas of crypto-anarchism can be used to effectively address current socio-political problems. The theoretical basis of crypto-anarchism looks more and more relevant, as it affects the security of the individual on the Web and is aimed at fighting against widespread state control. Despite the fact that, as the study showed, cryptoanarchism as a movement does not have sufficient elaboration and influence on real politics, its deeper study can be useful for preparing political programs aimed at Internet users (which constitute around 62.5 % of the global population), as well as studying political models and their development paths using virtual simulations and virtual states (Liberland, Wirtland), which are characteristic of crypto-anarchism.
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Ferretti, Federico. "Organisation and formal activism: insights from the anarchist tradition." International Journal of Sociology and Social Policy 36, no. 11/12 (October 10, 2016): 726–40. http://dx.doi.org/10.1108/ijssp-11-2015-0127.
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Purpose The purpose of this paper is to contribute for the special number Protest and Activism With(out) Organisation. Design/methodology/approach Elisée Reclus (1830-1905) wrote in 1851 that “anarchy is the highest expression of order”. This statement, clashing with the bourgeois commonplaces on anarchy as chaos, anticipated the theories, elaborated collectively by the anarchist geographers Reclus, Pëtr Kropotkin (1842-1921), and Léon Metchnikoff (1838-1888), on mutual aid and cooperation as the bases of a society more rationally organised than the State and capitalist one. If a (minority) part of the anarchist movement, in the following decades, assumed this sort of “natural order” to argue that there was no necessity of a political organisation, many militants stated on the contrary the necessity of a formal anarchist (or anarcho-syndicalist) organisation to prepare the revolution and to put in practice the principle of an horizontal and federalist society starting from daily life. Findings The author’s main argument is that the idea of a public and formalized anarchist organisation has been consistent with the claims of the anarchist geographers for the possibility of an ordered anarchist society and that it was a very geographical conception, as the spatial and territorial activity patterns of anarchist individuals, groups, and federations was a central issue among anarchist organisers. Originality/value Drawing on present literature on geography and anarchism and on the multidisciplinary transnational turn of anarchist studies, the author addresses, through primary sources, the contentions and openings of the organisational question in anarchism from Reclus, Kropotkin, and Metchnikoff to the anarchist federations of present day, and its links with the issue of constructive anarchism and with the problem of violence.
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de Laforcade, Geoffroy, and Steven J. Hirsch. "Introduction: Indigeneity and Latin American Anarchism." Anarchist Studies 28, no. 2 (September 1, 2020): 7–18. http://dx.doi.org/10.3898/as.28.2.01.
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The articles in this special issue frame the question of anarchism and indigeneity as historiography, but also as a commentary on the ways in which examining Latin American pasts can inform contemporary understandings of social movements in the region and beyond. In particular, our hope is that they will provoke further interest and research into how history reflects on the ongoing efforts by revolutionaries today, and by the diverse communities with which they engage, to imagine a future devoid of authoritarian and instrumentalist discourses and practices that continue to reproduce the inequities of state power, capitalist oppression, and colonial domination. The case can be made that while its historiography is in its early stages, anarchists in Latin America historically engaged the communities in which they immersed, in some localities more successfully than others. This issue of Anarchist Studies will show that Bolivia - largely ignored in the English-language literature on the subject - and Peru demonstrated early and ongoing efforts to approach indigeneity among Aymara and Quechua peoples in urban and rural settings (see de Laforcade and Hirsch). In Guatemala, however, which is at the heart of a vast regional geography of diverse Mayan peoples ranging from Honduras to Mexico, and in which the white and mestizo populations are a distinct minority, no such tradition emerged (see Monteflores). Raymond Craib has noted that in Chile, a country on the southern reaches of the Andes that produced a vibrant anarchist culture in the early 20th century, the anarchist archives show virtually no connection between the labour movement and the southern Mapuche peoples of Araucania. Beyond the simple question of whether anarchists acknowledged and engaged in solidarity with indigenous communities, however, there is the more sensitive question raised by Mexican sociologist Josué Sansón on the 'translatability' of anarchist ideas and practices among Peruvian rural communities, which he studied. Sansón argues that the transmission was not 'unidirectional', but rather a 'space of encounter in which some Aymara and Quechua communities received and appropriated them, reinterpreting and adapting them to them their own idioms of resistance in the creation of their own autonomous movements.'
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Werkheiser, Ian. "Domination and Consumption: An Examination of Veganism, Anarchism, and Ecofeminism." PhaenEx 8, no. 2 (December 26, 2013): 161. http://dx.doi.org/10.22329/p.v8i2.4091.
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Anarchism provides a useful set of theoretical tools for understanding and resisting our culture’s treatment of non-human animals. However, some points of disagreement exist in anarchist discourse, such as the question of veganism. In this paper I will use the debate around veganism as a way of exploring the anarchist discourse on non-human animals, how that discourse can benefit more mainstream work on non-human animals, and how work coming out of mainstream environmental discourse, in particular the ecofeminist work of Val Plumwood, can likewise benefit anarchist thought. Ultimately I will show that anarchism and some of the more radical strains of environmental philosophy such as ecofeminism can greatly contribute to each other and to Critical Animal Studies.
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Shaukat, Fakhr ul Munir, and Muhammad Hamza. "Anarchism: A Legacy of Postmodernism." Global Political Review VI, no. IV (December 30, 2021): 14–20. http://dx.doi.org/10.31703/gpr.2021(vi-iv).02.
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This study has made the implicit links betweenpostmodernism and anarchism explicit in order to uncoverthe philosophical origins of terrorism in the postmodern society. This studydeals with the Anarchists' philosophical background and howPostmodernism fanned it. Anarchists' approach mainly whirls around asingle point agenda, and that is, they are against the state or existence ofstates' borders. I mention again what Researcher has already mentioned,the state and all other international institutions emerged after a rationalapproach as stated by Hegel. Postmodernism denied that reality in everycontour, whether those are institutions or anything else. Anarchism broughtthis concept into a broader paradigm and started denying the existence ofthe state. So, both postmodernists and anarchists have denied the realityin their own capacities, but the grounds and arguments are the same.Anarchism paved the way for multiple active terrors based centrifugalmovements throughout the world.
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Sri Pandanari, Dika. "Ground Base Value of Anarchism and Social Security in Indonesia." Humaniora 14, no. 2 (May 5, 2023): 141–45. http://dx.doi.org/10.21512/humaniora.v14i2.8653.
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The research aimed to find anarchic aspects outside of the misconceptions circulating through the dialectic of anarchism theory and social theory. Anarchism had always been misconceived as an activity that correlated with chaos and brutality or anti-government activity. However, in reality, anarchism had various meanings in several paradigms, such as a system of criticism, a system of thought, moral values, aesthetic values, a way of life, political attitudes, and ideology for some people. The research was conducted through a literature approach and observations on the development of anarchism in Indonesia. In addition, the research aimed to see the potential of the anarchism movement that can influence the social paradigm and influence the development of alternative social movements in Indonesia. It applied a qualitative research methods and literature study as primary data. The results of the research indicate a perspective that the view of anarchism does not always contradict the concept of the state because, in the concept of anarchism, there is an idea of criticism and resistance to an oppressive social system. The social system becomes the real antithesis that can dialectic with the concept of anarchism to produce various criticisms and alternative movements that are effective for social struggles in society. In addition, the potential of anarchism on a small scale is to trigger a self-help movement to develop public awareness towards a better condition because the basic values contained in anarchism are respect for human nature as good, where freedom and morality are the basis of humanity.
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May, Todd, and Gustavo de Oliveira Correa. "A teoria política pós-estruturalista é anarquista?" (Des)troços: revista de pensamento radical 4, no. 1 (August 10, 2023): e47559. http://dx.doi.org/10.53981/destroos.v4i1.47559.
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