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anti-fascism

Fighting the Trojan Horse of Hipster-Fascism in Portland

By Sascha Reid Ross - Earth First! Newswire, November 14, 2014

Disclaimer: The views expressed here are not the official position of the IWW (or even the IWW’s EUC) and do not necessarily represent the views of anyone but the author’s.

“No one surrounds themselves with Runes, totenkopfs and neofolk and REALLY likes the jews. They just pretend they do because they are cowards.”

– James Porrazzo, former leader of the American Front

At first, I didn’t think that I was going to the protest against the controversial neo-folk band Death in June, but the stars seemed to align. Having just finished reading that 3,500 page tome of Jewish scripture, the Babylonian Talmud, I felt like I had some extra time on my hands and needed to celebrate. As it happened, the protest took place the day before the anniversary of Kristallnacht, which was the event that heralded the beginning of the Holocaust through the destruction of Jewish homes, synagogues, and businesses, and the sending of 30,000 Jews to concentration camps. The following day was Armistice Day (Veterans Day), celebrating the end of World War I. It seemed like a good day to fight fascism, and Death in June is famous for their openly fascist approach.

Some who join me in coming from an ecological background might wonder, why would you protest Death in June, a subcultural neo-folk band that doesn’t really make any ecological claims? Why act against a musical act unless their music sucks? Why not protest somebody more mainstream who is using fascist propaganda, like Nicki Minaj? Then again, why fight people who are literally hipster-fascists, instead of fighting hipsters who are perpetrating gentrification and forwarding state capitalism (which seems, with its prison industry complex, to be almost indistinguishable from fascism).

To be honest, I’ve never listened to Death in June, though I generally dislike what I know about the cultish aspects of neo-folk. It’s not that big of a deal, and I don’t intend to give the band more attention than they’re worth (not a lot). What I’m most worried about, in fact, is the mass politics of the ecology movement becoming fascistic, and DIJ’s politics provide one among many models through which the infiltration of fascist ideas becomes possible.

After researching the band, my concerns mounted, and after a discussion with the band’s promoter, I felt further validated. The promoter assured me that the music is supposed to make me uncomfortable. As someone who lost family to the Holocaust and whose grandfather helped liberate a concentration camp, I felt more enraged than uncomfortable with the perspective provided by DIJ and their attachment to “leftist” Nazi ideology. On the other side of my family, my father was shuttled out of Birmingham to the countryside by his mother and aunt at the age of four as the Nazi bombs fell. Uncomfortable is not the appropriate word for two generations of historic trauma, but I didn’t want to over-react (and I still don’t). The promoter apologized, but promptly reiterated her stance about intentionally making descendants of Holocaust victims and their families feel uncomfortable.

I reminded the promoter and the venue that the Alhambra Theater, where the event was planned to take place, is named after the historic scene of the Spanish Reconquista, where the Christians defeated the Muslims in that portentous year, 1492. The Alhambra is a symbol of Crusades, Islamophobia, and the ensuing expulsion of the Jews and Spanish Inquisition, and the music venue would be forever be associated with politically right-wing ideas by inviting a reactionary band to play when no other venue in Oregon would let them play (according to their own promoter). My post and the ensuing comment thread, which the band’s promoter assured me were very reasonable and levelheaded, have since been deleted by the page’s administrator.

This is not to say that I believe in excommunications; I have friends who like the neo-folk scene. Debate has significantly affected my community, but I believe that people in the ecology movement need to abandon sectarianism and allow for a degree of open and positive debate. Who doesn’t have Wiccan friends, neo-pagan associates who enjoy performing at Renaissance Fairs? At the same time, we must be ware of mass political positions that unite these ideas in some misguided “need to preserve European culture (from immigrants).”

Former ELF/Green Scare Prisoner “Exile” Now a Fascist

By Valdinoci - New York City Antifa, August 5, 2014

Disclaimer: The views expressed here are not the official position of the IWW (or even the IWW’s EUC) and do not necessarily represent the views of anyone but the author’s.

It’s been an open secret for months that Nathan Block (better known as “Exile”), a former Green Scare prisoner who served a number of years in prison for several Earth Liberation Front actions, has become a fascist. This has been known not just through numerous personal accounts from Olympia, but from copious postings on his tumblr blog Loyalty Is Mightier Than Fire (Exile has confirmed to local anti-fascists that the blog is his).

Do you believe Anarchism and Nazism are compatible? All the anarchists killed by fascists could not be reached for comment.

Do you believe Anarchism and Nazism are compatible? All the anarchists killed by fascists could not be reached for comment.

If you are unfamiliar with the more obscure references to Nazism and the postwar fascist movement, except a few decorated swastikas, Exile’s blog might look like a creepy spiritual goth kid’s elaborate art project. However, if you understand the references, it is immediately obvious that Exile is going out of his way to promote a slew of fascist writers and imagery, especially those influenced by Esoteric Nazism and other forms of mystical fascism.

The most prominent is Julius Evola, an Italian Traditionalist philosopher who attacked the “modern world” as decadent and corrupt. (Evola is the go-to guy for fascists who want a Situationist, Frankfurt School, or anarchist-style critique of capitalism and the consumer society.) Evola worked for the Nazi SS and was the main intellectual figure in Italy’s vibrant postwar fascist milieu. Third Positionism – an anti-capitalist, racial separatist, and ecological version of fascism – has its origins partly in Evola. The very title of Exile’s blog comes from a quotation in one of Evola’s most famous political books, Men Among the Ruins, and Evola quotes are found throughout the blog. Exile has told people that “Evola will show us the way.”

Exile also likes to quote Miguel Serrano, a postwar esoteric Nazi from Chile. Serrano, along with the better-known Savitri Devi, promoted worshiping Hitler as a deity. Serrano wrote numerous books about Hitler; these ideas have influenced the spiritual parts of the neo-Nazi movement such as the Hitler-worshipping New Order organization (formerly the American Nazi Party).

In addition to these obscure Nazi references, Exile’s blog contains a slew of other Nazi images, including swastikas, as well as black suns and runes used by the Nazis. Some of these images are reproduced below; they are taken both from his tumblr, as well as from his “Likes” on other tumblrs.

Read the entire article here

Tragedy of the Commons Versus Common Ownership

By A Johnston - Socialism or Your Money Back, May 3, 2011

In 1968 an American biologist Garrett Hardin invented a parable to explain why, in his view, common ownership was no solution to the environmental crisis and why in fact it would make matters worse. This was sweet music to the defenders of capitalist ownership of the means of producing wealth, and Hardin’s parable was soon incorporated into the arsenal of anti-socialist arguments.

Called "The tragedy of the commons", his parable went like this: Picture a pasture open to all, assume its a pasture to which all herdsmen have free access to graze their cattle. In these circumstances, it is to be expected that each herdsman will try to keep as many cattle as possible on the commons. Such an arrangement may work reasonably satisfactorily for centuries because tribal wars, poaching and disease keep the numbers of both man and beast well below the carrying capacity of the land. Finally, however, comes the day of reckoning, that is, the day when the long desired goal of social stability becomes a reality At this point, the inherent logic of the commons remorselessly generates tragedy.

As a rational being, each herdsman seeks to maximise his gain. Explicitly or implicitly, more or less consciously, he asks "What is the utility to me of adding one more animal to my herd?" This utility has one negative and one positive component.

  • 1. The positive component is a function of the increment of one animal. Since the herdsman receives all the proceeds from the sale of the additional animal, the positive utility is nearly +1.
  • 2. The negative component is a function of the additional overgrazing created by one more animal. Since, however, the effects of overgrazing are shared by all the herdsmen, the negative utility for any particular decision-making herdsman is only a fraction of -1.

Adding together the component partial utilities, the rational herdsman concludes that the only sensible course for him to pursue is to add another animal to his herd. And another; and another… But this is the conclusion reached by each and every rational herdsman sharing a commons. Therein is the tragedy. Each man is locked into a system that compels him to increase his herd without limit—in a world that is limited. In the end, its carrying capacity would be exceeded, resulting in environmental degradation. Ruin is the destination towards which all men rush, each pursuing his own best interest in a society that believes in the freedom of the commons. Freedom in the commons bring ruin to all.

Hardin's solution to this tragedy of the commons is "mutual coercion". An appeal to conscience, he argues, is altogether futile. Mutual coercion can be effected through, as it were, enclosing the commons and instituting a system of private property which will enforce a sense of responsibility among herdsmen as to the appropriate number of cattle their land can provide for without resulting in overgrazing. Since they cannot encroach on land owned by other herdsmen, the consequences of keeping too many cattle will be exclusively borne by them. This knowledge will therefore deter them from acting irresponsibly in the first place. Governments drew from Hardin’s theorising was that in existing cases where producers had rights of access to a “common-pool resource” the solution was either to privatise the resource or to subject the producers to outside control via quotas, fines and other restrictions.

Apply the Brakes: Anti-Immigrant Co-Optation of the Environmental Movement

By Jenny Levison, Stephen Piggott, Rebecca Poswolsky, and Eric Ward - Center for New Community, 2010

From the Introduction: - This report is intended to explore how antiimmigrant forces have corrupted the dialogue on population and the environment, and will examine the anti-immigrant environmentalist network that has influenced the environmental movement for the last 14 years. In 2009, an article in the Population Special Issue of the Earth Island Journal1 mentioned a new organization and website named Apply the Brakes (ATB hereafter). A few months later, the Center for Immigration Studies2 — an anti-immigrant organization known to trade in racism — cited ATB in a memorandum denouncing Sierra Club leadership for not addressing the issue of immigration. At a time when more people of color, labor and human rights organizations are engaging in environmental concerns such as climate change and “green jobs,” ATB could very well threaten those fragile coalitions.

Read the entire report here (in PDF form).

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