anarchism

By David Graeber and David Wengrow - Eurozine, March 2, 2018

The story we have been telling ourselves about our origins is wrong, and perpetuates the idea of inevitable social inequality. David Graeber and David Wengrow ask why the myth of 'agricultural revolution' remains so persistent, and argue that there is a whole lot more we can learn from our ancestors.

1. In the beginning was the word

For centuries, we have been telling ourselves a simple story about the origins of social inequality. For most of their history, humans lived in tiny egalitarian bands of hunter-gatherers. Then came farming, which brought with it private property, and then the rise of cities which meant the emergence of civilization properly speaking. Civilization meant many bad things (wars, taxes, bureaucracy, patriarchy, slavery…) but also made possible written literature, science, philosophy, and most other great human achievements.

Almost everyone knows this story in its broadest outlines. Since at least the days of Jean-Jacques Rousseau, it has framed what we think the overall shape and direction of human history to be. This is important because the narrative also defines our sense of political possibility. Most see civilization, hence inequality, as a tragic necessity. Some dream of returning to a past utopia, of finding an industrial equivalent to ‘primitive communism’, or even, in extreme cases, of destroying everything, and going back to being foragers again. But no one challenges the basic structure of the story.

There is a fundamental problem with this narrative.

It isn’t true.

By David Van Deusen - It's Going Down, January 18, 2018

What follows is an excerpt from the new book On Anarchism: Dispatches From The People’s Republic of Vermont. Dispatches contains works written by David Van Deusen, and in some cases, the Green Mountain Anarchist Collective. This excerpt is the introduction to a strategic plan that was put forward by the Green Mountain Anarchist Collective in 2004. The proposal, until now, how never been made available to the public.

The Old Socialist Labor Hall, Barre, Vermont 2004 – The current social and political dynamic within North America, and much of the western industrialized world, is one of both growing hope and an escalation of capitalist oppression.^[1]  While workers are being attacked by the forces of capital, and while the U.S. ruling class embarks upon imperialist campaigns of war, conquest, and cultural-political-economic homogenization, a mass movement is building within the very walls of the empire.

The 1999 Battle of Seattle witnessed the coming together of a great and diverse new American left.  As the anti-globalization movement matured, culminating in the 70,000-100,000 strong Battle of Quebec City in 2001, a mass anti-capitalist, pro-democracy movement was in full swing.  This momentum was effectively stalled due to the hesitation demonstrated on the part of the left immediately following the tragic September 11^th terrorist attacks on the Twin Towers, and the four civilian jetliners.

However, momentum against the empire not only became reinvigorated, but grew to massive proportions with the people’s movement against the imperialist invasion of Iraq.  Let us not forget the more than half-a-million people who marched in opposition through New York City on February 15^th.  Nor should we forget the tens-of-thousands of others who marched in hundreds of other North American cities and small towns.^[2] Let us also remember the 13 million people who took part in sister demonstrations across the world, making February 15^th, 2003, the largest day of global protest in the history of humankind.

While we did not succeed in stopping the war, we did, temporarily, make the neo-conservative’s scale back their rhetoric about invading other nations such as socialist Cuba, communist Korea, Ba’ath controlled Syria, and Islamic Iran. And like in the streets of Seattle, DC, and Quebec, this opposition included millions of union workers (i.e. U.S. Labor Against The War), socialists, anarchists, students, environmentalists, and many others.  In short, while the audacity of the ruling class grows, so too does our movement towards socialism and direct democracy. It is with this in mind that NEFAC must begin to up the ante, and develop a coordinated strategy with the end goal of popular victory.

What is this popular victory?  While it would be arrogant to state exactly what a post-capitalist, democratic, socialist world would look like (as this will be defined by the people themselves), we can, at minimum, say that it will be one where communities are organized by directly democratic assemblies, industry and agriculture will be coordinated by directly democratic unions, and all people will have (among other things) access to food, housing, healthcare, higher education, childcare, jobs, and social security.

By Black Rose Anarchist Federation - It's Going Down, December 23, 2017

This analysis was developed by ongoing discussions among members of the Black Rose / Rosa Negra (BRRN) Anarchist Federation’s Analysis and Strategy Committee and sent as a discussion document to our August 2017 convention, where it generated deep discussion and further feedback.  It is organized into four sections: an analysis of ruling class power, an analysis of social movements, a statement of basic organizing principles in light of the current moment, and some suggestions for the federation moving forward.

Its main points are that we see real potential to build popular power and social anarchism in the coming period. The U.S. ruling class is fractured, the political terrain has shifted dramatically, and there is mass discontent with corporate politics as usual. This provides numerous opportunities for pro-organizational revolutionary anarchists to intervene as social movements arise. At present the mass discontent is being channeled by the institutional left – unions, non-profits, and other institutions traditionally aligned with the Democrats — into explicit reformism and electoral politics. We argue for promoting independent social movements outside of the institutional left while putting forward within new and existing social struggles the need to advance class struggle, collective direct action, direct democracy, and a vision of libertarian socialism.

By Zenobia Jeffries - Yes! Magazine, November 29, 2017

Moved by the need for control, for an unchallenged top tier, the power elite in American history has thrived by placating the vulnerable and creating for them a false sense of identification—denying real class differences where possible.
—Nancy Isenberg, White Trash: The 400-Year Untold History of Class in America

There is no shortage of media commentary discrediting “identity politics,” particularly the focus on Black, Latinx, LGBTQ, and immigrant communities calling for justice and equity. Economics is our real problem, a counter argument goes, not race, sex, gender, citizenship. But as author Nancy Isenberg points out in White Trash, “identity has always been a part of politics.”

Laws have been written to oppress and exploit particular identities—Native Americans, Black Americans, Asians, homosexuals, transgender, and women—in a successful effort to maintain a system of White supremacy. Yet, members of these communities have worked for the rights and equality of everyone. In turn, White allies have joined in these anti-racism fights.

The Redneck Revolt is one such organization. The self-described anti-capitalist, anti-racist, anti-fascist group challenges working-class White people to stand against White supremacy.

I recently talked to Brett, one of the members who heads up the network’s Southeast Michigan Chapter. (Because of hostilities toward the organization, Redneck Revolt members use only their first names publicly.) There are about 40 chapters nationwide. He explained why the group focuses on anti-racism rather than economics even though it seeks out white working-class and poor people in economically struggling rural areas.

By Jane Roelofs - Global Justice Center, December 2, 2017

There is nothing new in the disaster anticipated from NAFTA. The market  economy hasn’t “broken down,” or suddenly reached environmental limits. Its inherent faults are simply more clearly manifest in an age of mass communication and heightened consciousness. Here I will focus on the conflict between the market—the backbone of capitalism—and Green values.

Many people, even some socialists, believe that both trade and  commodification are beneficial. These processes, essential to the creation of a market economy, are considered progressive because they offer both more choice and a larger amount of stuff. While these effects cannot be disputed,  their hidden costs in human and environmental terms must be taken into account. In contrast to conventional economics, Green economics does not measure progress in terms of expanded production and consumption. A further supposed benefit of markets, saving of labor and increased leisure, is highly questionable. Even consumption becomes “work”: e.g., driving to a shopping mall to purchase an exercise bicycle to compensate for a sedentary lifestyle.

International markets intensify the dysfunctions, although these effects may occur whenever there is trade. We are less aware of the conditions abroad, and we feel little responsibility for the labor and environmental policies (or lack of them) of other countries. However, the practices of the developed countries, and UN agencies controlled by them (e.g., the World Bank) are often directly responsible for production conditions in other countries. An obvious example is the foreign-trained “death squad” which  targets labor organizers in Third World countries. Even without outside prodding, countries anxious for export growth will intensify exploitation of workers and destruction of the environment. The Quayle-headed “Council on Competitiveness” was an instance of this operating in a “developed” nation.

International trade, and the consequent competition for markets and raw materials, has historically been the occasion for militarism and war. This remains true today, and now includes covert actions and counter-insurgency warfare.

By Anonymous Contributor - It's Going Down, August 31, 2017

We want to bring special attention to Mutual Aid Disaster Relief, Louisiana Flood Relief, Another Gulf, and Bayou Action Street Health for work in compiling this list and providing aid on the ground. 

We are the moving floating water protector camp L’eau Est La Vie located in the basin on Houma and Chittimacha land where Energy Transfer Partners is attempting to put down Bayou Bridge Pipeline, the tail end of DAPL. We believe there are no natural disasters, only sociopolitical ones. “Disasters” happen when colonization interferes with nature. Hurricane Harvey and disasters we’ve done mutual aid for in the past (Louisiana Flood of 2016, Katrina, Sandy…) are crises caused by capitalism, colonization, and climate change. not nature.

Aid in these times is constantly developing as situations evolve. The process of us organizing and carrying out aid for ourselves during crisis is incredibly complicated. There are many internal politics and nuances that will never be articulate unless you are there, and even then there’s so much most of us don’t understand. We are all we got when our situations don’t benefit capitalism. But unity doesn’t look like not calling out problematic behavior, it looks like unlearning that behavior. Emergencies currently mean sometimes being near organizations that are not trustworthy or are affiliated with the government. But there is no such thing as revolutionary work that also involves racism or oppression of any kind. Clyde Cain who represents Louisiana Cajun Navy (NOT Cajun Navy 2016 the more trusted group) said racist things about looting and shooting during his “aid,” managing to be a white savior, white victim, and white superior in his time working in disaster situations.

Us organizers need to work on dismantling racist tenancies in disaster situations and we need to do it in between emergencies. At a time when Texas is keeping ICE checkpoints running during evacuation and the political climate is less safe than ever for “undocumented” indigenous people, organizers must assist in their safety not erase their struggle! At a time when black people and people of color are being criminalized for salvaging goods to survive, we must assist their survival, not call them looters. At a time when trans people are turned away from shelters, organizers must make space for them.

We are literally knee deep in the issue right now, and the groups with these problems have a lot of resources. we believe we can use these resources without working with them. For example, using their rescue maps to organize our own rescues while communicating with them to let them know. and you can DEFINITELY avoid aiding them in any way. If you’re trying to do a donation drive and not come down, we recommend monetary donations. Giving stakeholders the power to help themselves and purchase what they need is a crucial way to give them agency when so much is being taken from them. They know what they need. People don’t need to be saved, they need knowledge of their power and means to access it.