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Tag: anarchism
The New Anarchism 1974–2012
Volume 1 : From Anarchy to Anarchism (300 CE to 1939)
Volume 2 : The Emergence of The New Anarchism (1939-1977)
Author(s)
Contents
“Anarchy, a society without government, has existed since time immemorial. Anarchism, the doctrine that such a society is desirable, is a much more recent development.
For tens of thousands of years, human beings lived in societies without any formal political institutions or constituted authority. About 6,000 years ago, around the time of the so-called dawn of civilization, the first societies with formal structures of hierarchy, command, control and obedience began to develop. At first, these hierarchical societies were relatively rare and isolated primarily to what is now Asia and the Middle East. Slowly they increased in size and influence, encroaching upon, sometimes conquering and enslaving, the surrounding anarchic tribal societies in which most humans continued to live. Sometimes independently, sometimes in response to pressures from without, other tribal societies also developed hierarchical forms of social and political organization.
Still, before the era of European colonization, much of the world remained essentially anarchic, with people in various parts of the world continuing to live without formal institutions of government well into the 19th century. It was only in the 20th century that the globe was definitively divided up between competing nation states which now claim sovereignty over virtually the entire planet.
The rise and triumph of hierarchical society was a far from peaceful one. War and civilization have always marched forward arm in arm, leaving behind a swath of destruction scarcely conceivable to their many victims, most of whom had little or no understanding of the forces arrayed against them and their so-called primitive ways of life. It was a contest as unequal as it was merciless.
[…]
Anarchists and their precursors, such as Fourier, were among the first to criticize the combined effects of the organization of work, the division of labour and technological innovation under capitalism. Anarchists recognized the importance of education as both a means of social control and as a potential means of liberation. They had important things to say about art and free expression, law and morality. They championed sexual freedom but also criticized the commodification of sex under capitalism. They were critical of all hierarchical relationships, whether between father and children, husband and wife, teacher and student, professionals and workers, or leaders and led, throughout society and even within their own organizations. They emphasized the importance of maintaining consistency between means and ends, and in acting in accordance with their ideals now, in the process of transforming society, not in the distant future. They opposed war and militarism in the face of widespread repression, and did not hesitate to criticize the orthodox Left for its authoritarianism and opportunism.
They developed an original conception of an all-encompassing social revolution, rejecting state terrorism and seeking to reduce violence to a minimum.”
Robert Graham
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The Emergence of The New Anarchism (1939-1977)
Volume 1 : From Anarchy to Anarchism (300 CE to 1939)
Volume 3 : The New Anarchism (1974–2012)
Author(s)
Contents
“Anarchy, a society without government, has existed since time immemorial. Anarchism, the doctrine that such a society is desirable, is a much more recent development.
For tens of thousands of years, human beings lived in societies without any formal political institutions or constituted authority. About 6,000 years ago, around the time of the so-called dawn of civilization, the first societies with formal structures of hierarchy, command, control and obedience began to develop. At first, these hierarchical societies were relatively rare and isolated primarily to what is now Asia and the Middle East. Slowly they increased in size and influence, encroaching upon, sometimes conquering and enslaving, the surrounding anarchic tribal societies in which most humans continued to live. Sometimes independently, sometimes in response to pressures from without, other tribal societies also developed hierarchical forms of social and political organization.
Still, before the era of European colonization, much of the world remained essentially anarchic, with people in various parts of the world continuing to live without formal institutions of government well into the 19th century. It was only in the 20th century that the globe was definitively divided up between competing nation states which now claim sovereignty over virtually the entire planet.
The rise and triumph of hierarchical society was a far from peaceful one. War and civilization have always marched forward arm in arm, leaving behind a swath of destruction scarcely conceivable to their many victims, most of whom had little or no understanding of the forces arrayed against them and their so-called primitive ways of life. It was a contest as unequal as it was merciless.
[…]
Anarchists and their precursors, such as Fourier, were among the first to criticize the combined effects of the organization of work, the division of labour and technological innovation under capitalism. Anarchists recognized the importance of education as both a means of social control and as a potential means of liberation. They had important things to say about art and free expression, law and morality. They championed sexual freedom but also criticized the commodification of sex under capitalism. They were critical of all hierarchical relationships, whether between father and children, husband and wife, teacher and student, professionals and workers, or leaders and led, throughout society and even within their own organizations. They emphasized the importance of maintaining consistency between means and ends, and in acting in accordance with their ideals now, in the process of transforming society, not in the distant future. They opposed war and militarism in the face of widespread repression, and did not hesitate to criticize the orthodox Left for its authoritarianism and opportunism.
They developed an original conception of an all-encompassing social revolution, rejecting state terrorism and seeking to reduce violence to a minimum.”
Robert Graham
Leave a comment below with a valid email adress (it will not be published) to request this book.
From Anarchy to Anarchism (300 CE to 1939)
Volume 2 : The Emergence of The New Anarchism (1939-1977)
Volume 3 : The New Anarchism (1974–2012)
Author(s)
Contents
“Anarchy, a society without government, has existed since time immemorial. Anarchism, the doctrine that such a society is desirable, is a much more recent development.
For tens of thousands of years, human beings lived in societies without any formal political institutions or constituted authority. About 6,000 years ago, around the time of the so-called dawn of civilization, the first societies with formal structures of hierarchy, command, control and obedience began to develop. At first, these hierarchical societies were relatively rare and isolated primarily to what is now Asia and the Middle East. Slowly they increased in size and influence, encroaching upon, sometimes conquering and enslaving, the surrounding anarchic tribal societies in which most humans continued to live. Sometimes independently, sometimes in response to pressures from without, other tribal societies also developed hierarchical forms of social and political organization.
Still, before the era of European colonization, much of the world remained essentially anarchic, with people in various parts of the world continuing to live without formal institutions of government well into the 19th century. It was only in the 20th century that the globe was definitively divided up between competing nation states which now claim sovereignty over virtually the entire planet.
The rise and triumph of hierarchical society was a far from peaceful one. War and civilization have always marched forward arm in arm, leaving behind a swath of destruction scarcely conceivable to their many victims, most of whom had little or no understanding of the forces arrayed against them and their so-called primitive ways of life. It was a contest as unequal as it was merciless.
[…]
Anarchists and their precursors, such as Fourier, were among the first to criticize the combined effects of the organization of work, the division of labour and technological innovation under capitalism. Anarchists recognized the importance of education as both a means of social control and as a potential means of liberation. They had important things to say about art and free expression, law and morality. They championed sexual freedom but also criticized the commodification of sex under capitalism. They were critical of all hierarchical relationships, whether between father and children, husband and wife, teacher and student, professionals and workers, or leaders and led, throughout society and even within their own organizations. They emphasized the importance of maintaining consistency between means and ends, and in acting in accordance with their ideals now, in the process of transforming society, not in the distant future. They opposed war and militarism in the face of widespread repression, and did not hesitate to criticize the orthodox Left for its authoritarianism and opportunism.
They developed an original conception of an all-encompassing social revolution, rejecting state terrorism and seeking to reduce violence to a minimum.”
Robert Graham
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Graham, Robert
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Author(s)
Contents
“This book falls into four chapters, each organized around a particular theme: (i) the ideology of anarchism; (ii) anarchist conceptions of the state; (iii) principles of anarchist organization (ideas of anarchy); and (iv) strategies for change.
The first chapter begins by introducing the terms anarchism, anarchist and anarchy and then discusses the problems anarchists have encountered with popular conceptions of anarchy. The main body of the chapter looks at three different approaches to anarchism.ances, active in the latter decades of nineteenth-century Europe. The aim of this chapter is to suggest that anarchism can be defined as an ideology by the adherence of anarchists to a core belief namely, the rejection of the state.
The second chapter considers some of the ways in which anarchists have theorized the state and the grounds on which they have called for its abolition. This chapter also reviews anarchist theories of liberty, in an effort to show why anarchists believe anarchy is superior to the state, and to illustrate the broad difference between anarchist communitarians and “libertarians”.
The third chapter looks at anarchist ideas of organization and some models of anarchy. It looks first at the ways in which anarchists have understood the relationship between anarchy and statelessness, and the use they have made of anthropology to formulate ideas of anarchy. The second part of the chapter considers anarchist responses to utopianism, identifies decentralized federalism as the principle of anarchist planning and outlines two ‘utopian’ views of this principle. The last part of the chapter considers some experiments in anarchy, both historical and contemporary, highlighting the relationship that some anarchists posit between organization and revolutionary change.
The final chapter examines strategies for change – both revolutionary and evolutionary – and different methods of protest, from symbolic to direct action. The chapter includes [reviews] of the important arguments that anti-globalization protest has raised : the justification of violence.”
Ruth Kinna
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Kinna, Ruth
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“By the 1860s anarchism reached Latin America and took root in a number of activist groups. Sections of the First International formed in the French Antilles; the ideas of Proudhon and Bakunin were disseminated throughout Mexico; and the first organizations of workers, peasants, and students with a libertarian bent were established there.
In the 1870s there was a clear presence of anarchist groups on both sides of the Río de la Plata. For the next half century, anarchism enjoyed a steady even if often irregular history in many Latin American countries. It absorbed the major part of the working classes through unions and resistance societies for several decades in Argentina and Uruguay. In other countries, like Mexico, it played an important role in their political history and armed struggles. In Chile and Peru it sparked the revolutionary dimension of the working class struggle.
There is no doubt that even in some countries whose later history failed to produce an organized and significant labor movement—such as Ecuador, Panama, and Guatemala—there were early workers’ organizations that went beyond simple mutual aid societies and carried forward the class struggle, and they were anarchist.
Thus anarchism in Latin America has an ample history rich in struggles peaceful and violent; in demonstrations of individual and collective heroism; in organizational efforts; in oral, written, and practical propaganda; in literary works; and in theatrical, pedagogical, cooperative, andcommunitarian experiments. That history has not been totally documented, although a few fine partial studies are available. Moreover, many writers of the social, political, cultural, literary, and philosophical history of the continent either ignore or downplay the important role of anarchism—the result of ignorance or bad faith.
This work does not pretend to be a comprehensive history of Latin American anarchism but simply a sketch of it. But the range of the material and the dearth of impartial studies available do prompt a sustained treatment of that history. Hence this work examines the social achievements, the popular writings, and the anarchist literature of each Latin American country from Argentina to Mexico.”
Angel J. Cappalletti
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Cappalletti, Ángel
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“This leads to the second implication, which has to do not just with anarchism’s role in decolonization but also with decolonizing our concept of anarchism itself.
That means that instead of always trying to construct a strongly anarcha-centric cosmology-conceptually appropriating movements and voices from elsewhere in the world as part of “our” tradition, and then measuring them against how much or little we think they resemble our notion of our own values-we could locate the Western anarchist tradition as one contextually specific manifestation among a larger-indeed global-tradition of antiauthoritarian, egalitarian thought/praxis, of a universal human urge (if I dare say such a thing) toward emancipation, which also occurs in many other forms in many other contexts.
Something else is then the reference point for us, instead of us being the reference point for everything else. This is a deeply decolonizing move.”
Maia Ramnath
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