Anarchist Movements in Tampico & the Huaste
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Political Ideas and Movements That Created the Modern World
harri+b.cov 27/5/03 4:15 pm Page 1 UNDERSTANDINGPOLITICS Understanding RITTEN with the A2 component of the GCE WGovernment and Politics A level in mind, this book is a comprehensive introduction to the political ideas and movements that created the modern world. Underpinned by the work of major thinkers such as Hobbes, Locke, Marx, Mill, Weber and others, the first half of the book looks at core political concepts including the British and European political issues state and sovereignty, the nation, democracy, representation and legitimacy, freedom, equality and rights, obligation and citizenship. The role of ideology in modern politics and society is also discussed. The second half of the book addresses established ideologies such as Conservatism, Liberalism, Socialism, Marxism and Nationalism, before moving on to more recent movements such as Environmentalism and Ecologism, Fascism, and Feminism. The subject is covered in a clear, accessible style, including Understanding a number of student-friendly features, such as chapter summaries, key points to consider, definitions and tips for further sources of information. There is a definite need for a text of this kind. It will be invaluable for students of Government and Politics on introductory courses, whether they be A level candidates or undergraduates. political ideas KEVIN HARRISON IS A LECTURER IN POLITICS AND HISTORY AT MANCHESTER COLLEGE OF ARTS AND TECHNOLOGY. HE IS ALSO AN ASSOCIATE McNAUGHTON LECTURER IN SOCIAL SCIENCES WITH THE OPEN UNIVERSITY. HE HAS WRITTEN ARTICLES ON POLITICS AND HISTORY AND IS JOINT AUTHOR, WITH TONY BOYD, OF THE BRITISH CONSTITUTION: EVOLUTION OR REVOLUTION? and TONY BOYD WAS FORMERLY HEAD OF GENERAL STUDIES AT XAVERIAN VI FORM COLLEGE, MANCHESTER, WHERE HE TAUGHT POLITICS AND HISTORY. -
Ryley, Peter. "The English Individualists." Making Another World Possible: Anarchism, Anti- Capitalism and Ecology in Late 19Th and Early 20Th Century Britain
Ryley, Peter. "The English individualists." Making Another World Possible: Anarchism, Anti- Capitalism and Ecology in Late 19th and Early 20th Century Britain. New York: Bloomsbury Academic, 2013. 51–86. Contemporary Anarchist Studies. Bloomsbury Collections. Web. 24 Sep. 2021. <http://dx.doi.org/10.5040/9781501306754.ch-003>. Downloaded from Bloomsbury Collections, www.bloomsburycollections.com, 24 September 2021, 12:22 UTC. Copyright © Peter Ryley 2013. You may share this work for non-commercial purposes only, provided you give attribution to the copyright holder and the publisher, and provide a link to the Creative Commons licence. 3 The English individualists There is a conventional historical narrative that portrays the incremental growth of collectivist political economy as something promoted and fought for by popular movements, an almost inevitable part of the process of industrial modernization. Whether described in class terms as the ‘forward march of labour’ or ideologically as the rise of socialism, the narrative is broadly the same. The old certainties had to give way in the face of modern mass societies. This poses no problem for anarcho-communism. It can be accommodated comfortably on the libertarian wing of collectivism. But what of individualism? It seems out of place, a curiosity; the last gasp of a liberal England that was about to die. Perhaps that explains its comparative neglect. Yet seen as part of the radical milieu of the time, it seems neither anomalous nor a fringe movement. It stood firmly in the tradition of a left libertarian radicalism that was a serious competitor of the collectivist left. There were two main groupings of individualists in late Victorian Britain. -
The Brief Summer of Anarchy: the Life and Death of Durruti - Hans Magnus Enzensberger
The Brief Summer of Anarchy: The Life and Death of Durruti - Hans Magnus Enzensberger Introduction: Funerals The coffin arrived in Barcelona late at night. It rained all day, and the cars in the funeral cortege were covered with mud. The black and red flag that draped the hearse was also filthy. At the anarchist headquarters, which had been the headquarters of the employers association before the war,1 preparations had already been underway since the previous day. The lobby had been transformed into a funeral chapel. Somehow, as if by magic, everything was finished in time. The decorations were simple, without pomp or artistic flourishes. Red and black tapestries covered the walls, a red and black canopy surmounted the coffin, and there were a few candelabras, and some flowers and wreaths: that was all. Over the side doors, through which the crowd of mourners would have to pass, signs were inscribed, in accordance with Spanish tradition, in bold letters reading: “Durruti bids you to enter”; and “Durruti bids you to leave”. A handful of militiamen guarded the coffin, with their rifles at rest. Then, the men who had accompanied the coffin from Madrid carried it to the anarchist headquarters. No one even thought about the fact that they would have to enlarge the doorway of the building for the coffin to be brought into the lobby, and the coffin-bearers had to squeeze through a narrow side door. It took some effort to clear a path through the crowd that had gathered in front of the building. From the galleries of the lobby, which had not been decorated, a few sightseers watched. -
Estudios De Historia Moderna Y Contemporánea De México 49 (2015) 33-53
33 Estudios de Historia Moderna y Contemporánea de México 49 (2015) 33-53 Disponible en www.sciencedirect.com Estudios de Historia Moderna y Contemporánea de México www.historicas.unam.mx/publicaciones/revistas/moderna/moderna.html Artículo original “… El magonismo no existe”: Ricardo Flores Magón “Magonism does not exist”: Ricardo Flores Magón Marco Antonio Samaniego López Universidad Autónoma de Baja California, Instituto de Investigaciones Históricas, México INFORMACIÓN DEL ARTÍCULO RESUMEN Historia del artículo: Recibido el 27 de agosto de 2014 El artículo demuestra que los anarquistas del Partido Liberal Mexica- Aceptado el 1 de diciembre de 2014 no no se identificaban ni querían ser llamados “magonistas”, por ser una forma de denominarlos que era contraria a su ideología. Ricardo Palabras clave: Flores Magón manifestó claramente que el uso de dicho término era Partido Liberal Mexicano para confundir al pueblo mexicano y compararlos con otros ismos a Anarquismo los que denostaban. No querían personalismos, ni autoridades, ni je- Liberales fes, debido a que los intereses personales se sobreponen siempre a Magonismo los colectivos. De igual forma, el uso de “magonismo” surge por par- Regeneración Estados Unidos te de las autoridades federales en su afán persecutorio. Posterior- Líderes mente, la historiografía, en dos grandes líneas, ha utilizado dicho Historiografía término para explicar la participación de los miembros del PLM; sin Revolución Mexicana embargo, es una forma que contradice la ideología de quienes pre- Estado posrevolucionario tenden describir. Derechos Reservados © 2015 Universidad Nacional Autónoma de México, Instituto de Investigaciones Históricas. Este es un artículo de acceso abierto distribuido bajo los términos de la Licencia Creative Commons CC BY-NC-ND 4.0. -
The Spanish Anarchists: the Heroic Years, 1868-1936
The Spanish Anarchists THE HEROIC YEARS 1868-1936 the text of this book is printed on 100% recycled paper The Spanish Anarchists THE HEROIC YEARS 1868-1936 s Murray Bookchin HARPER COLOPHON BOOKS Harper & Row, Publishers New York, Hagerstown, San Francisco, London memoria de Russell Blackwell -^i amigo y mi compahero Hafold F. Johnson Library Ceirtef' "ampsliire College Anrteret, Massachusetts 01002 A hardcover edition of this book is published by Rree Life Editions, Inc. It is here reprinted by arrangement. THE SPANISH ANARCHISTS. Copyright © 1977 by Murray Bookchin. AH rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner without written permission except in the case ofbrief quotations embodied in critical articles and reviews. For information address ftee Life Editions, Inc., 41 Union Square West, New York, N.Y. 10003. Published simultaneously in Canada by Fitzhenry & Whiteside Limited, Toronto. First HARPER COLOPHON edition published 1978 ISBN: 0-06-090607-3 78 7980 818210 9 8 7 6 5 4 3 21 Contents OTHER BOOKS BY MURRAY BOOKCHIN Introduction ^ Lebensgefahrliche, Lebensmittel (1955) Prologue: Fanelli's Journey ^2 Our Synthetic Environment (1%2) I. The "Idea" and Spain ^7 Crisis in Our Qties (1965) Post-Scarcity Anarchism (1971) BACKGROUND MIKHAIL BAKUNIN 22 The Limits of the Qty (1973) Pour Une Sodete Ecologique (1976) II. The Topography of Revolution 32 III. The Beginning THE INTERNATIONAL IN SPAIN 42 IN PREPARATION THE CONGRESS OF 1870 51 THE LIBERAL FAILURE 60 T'he Ecology of Freedom Urbanization Without Cities IV. The Early Years 67 PROLETARIAN ANARCHISM 67 REBELLION AND REPRESSION 79 V. -
Anarcho-Communists, Platformism, and Dual Power Innovation Or Travesty?
The Anarchist Library (Mirror) Anti-Copyright Anarcho-Communists, Platformism, and Dual Power Innovation or Travesty? Lawrence Jarach Lawrence Jarach Anarcho-Communists, Platformism, and Dual Power Innovation or Travesty? www.geocities.com from Anarchy: A Journal of Desire Armed usa.anarchistlibraries.net power discourse is concerned with government, with how to cre- ate and maintain a set of institutions that can pull the allegiance of the governed away from the existing state. Unless the partisans of dual power have worked out a radically different understand- ing of what power is, where its legitimacy comes from, how it is Contents maintained, and — more importantly — how anarchists can possi- bly exercise it within a framework that is historically statist, the discussion of “anarchist dual power” is a mockery of the anarchist What is “anarchist dual power”? .............. 8 principle of being against government. Love & Rage and the influence and legacy of Leninism . 13 18 3 rity, a curio from anarchist history, something to titillate the trivia- minded. What made it worth rediscovering? The anarcho-communism of the Platformists is eerily similar to the authoritarian communism of various Leninist gangs. From a cursory examination of their published rhetoric, it is difficult not to conclude that they have taken the “successful” aspects of a Lenin- ist program, a Leninist vision, and Lenino-Maoist organizing, and more or less removed or modified the vocabulary of the more ob- viously statist parts. The promoters of this hybridized anarchism — should it be called anarcho-Leninism? — draw on the Platform the same way that the writers of the Platform drew on Leninism. -
Markets Not Capitalism Explores the Gap Between Radically Freed Markets and the Capitalist-Controlled Markets That Prevail Today
individualist anarchism against bosses, inequality, corporate power, and structural poverty Edited by Gary Chartier & Charles W. Johnson Individualist anarchists believe in mutual exchange, not economic privilege. They believe in freed markets, not capitalism. They defend a distinctive response to the challenges of ending global capitalism and achieving social justice: eliminate the political privileges that prop up capitalists. Massive concentrations of wealth, rigid economic hierarchies, and unsustainable modes of production are not the results of the market form, but of markets deformed and rigged by a network of state-secured controls and privileges to the business class. Markets Not Capitalism explores the gap between radically freed markets and the capitalist-controlled markets that prevail today. It explains how liberating market exchange from state capitalist privilege can abolish structural poverty, help working people take control over the conditions of their labor, and redistribute wealth and social power. Featuring discussions of socialism, capitalism, markets, ownership, labor struggle, grassroots privatization, intellectual property, health care, racism, sexism, and environmental issues, this unique collection brings together classic essays by Cleyre, and such contemporary innovators as Kevin Carson and Roderick Long. It introduces an eye-opening approach to radical social thought, rooted equally in libertarian socialism and market anarchism. “We on the left need a good shake to get us thinking, and these arguments for market anarchism do the job in lively and thoughtful fashion.” – Alexander Cockburn, editor and publisher, Counterpunch “Anarchy is not chaos; nor is it violence. This rich and provocative gathering of essays by anarchists past and present imagines society unburdened by state, markets un-warped by capitalism. -
Anarchism and Religion
Anarchism and Religion Nicolas Walter 1991 For the present purpose, anarchism is defined as the political and social ideology which argues that human groups can and should exist without instituted authority, and especially as the historical anarchist movement of the past two hundred years; and religion is defined as the belief in the existence and significance of supernatural being(s), and especially as the prevailing Judaeo-Christian systemof the past two thousand years. My subject is the question: Is there a necessary connection between the two and, if so, what is it? The possible answers are as follows: there may be no connection, if beliefs about human society and the nature of the universe are quite independent; there may be a connection, if such beliefs are interdependent; and, if there is a connection, it may be either positive, if anarchism and religion reinforce each other, or negative, if anarchism and religion contradict each other. The general assumption is that there is a negative connection logical, because divine andhuman authority reflect each other; and psychological, because the rejection of human and divine authority, of political and religious orthodoxy, reflect each other. Thus the French Encyclopdie Anarchiste (1932) included an article on Atheism by Gustave Brocher: ‘An anarchist, who wants no all-powerful master on earth, no authoritarian government, must necessarily reject the idea of an omnipotent power to whom everything must be subjected; if he is consistent, he must declare himself an atheist.’ And the centenary issue of the British anarchist paper Freedom (October 1986) contained an article by Barbara Smoker (president of the National Secular Society) entitled ‘Anarchism implies Atheism’. -
Human-Computer Insurrection
Human-Computer Insurrection Notes on an Anarchist HCI Os Keyes∗ Josephine Hoy∗ Margaret Drouhard∗ University of Washington University of Washington University of Washington Seattle, WA, USA Seattle, WA, USA Seattle, WA, USA [email protected] [email protected] [email protected] ABSTRACT 2019), May 4–9, 2019, Glasgow, Scotland, UK. ACM, New York, NY, The HCIcommunity has worked to expand and improve our USA, 13 pages. https://doi.org/10.1145/3290605.3300569 consideration of the societal implications of our work and our corresponding responsibilities. Despite this increased 1 INTRODUCTION engagement, HCI continues to lack an explicitly articulated "You are ultimately—consciously or uncon- politic, which we argue re-inscribes and amplifies systemic sciously—salesmen for a delusive ballet in oppression. In this paper, we set out an explicit political vi- the ideas of democracy, equal opportunity sion of an HCI grounded in emancipatory autonomy—an an- and free enterprise among people who haven’t archist HCI, aimed at dismantling all oppressive systems by the possibility of profiting from these." [74] mandating suspicion of and a reckoning with imbalanced The last few decades have seen HCI take a turn to exam- distributions of power. We outline some of the principles ine the societal implications of our work: who is included and accountability mechanisms that constitute an anarchist [10, 68, 71, 79], what values it promotes or embodies [56, 57, HCI. We offer a potential framework for radically reorient- 129], and how we respond (or do not) to social shifts [93]. ing the field towards creating prefigurative counterpower—systems While this is politically-motivated work, HCI has tended to and spaces that exemplify the world we wish to see, as we avoid making our politics explicit [15, 89]. -
Anarchism, the Republic and Civil War in Spain: 1931–1939
Anarchism, the Republic and Civil War in Spain: 1931–1939 This groundbreaking new study, translated for the first time into English, is the first synthesis to relate and interpret the main evolutionary milestones of anar- chism in Spain, and is crucial to understanding the social conflict of 1930s Spain. Casanova explores the concept of anarchism as both a political ideology and a social movement during the Second Republic and the Civil War (1931–1939). Dividing the work into two parts, the author first explores anarchism’s strained relation with the republican regime. He then goes on to analyse the revolu- tionary process that broke out in the summer of 1936. This complete new study also examines possible reasons why anarcho-syndicalism did not resurface after the death of the Spanish dictator Franco, and offers a commentary on other writings on anarchism in contemporary Spain. Casanova’s work will interest historians across a range of disciplines as well as readers with a general interest in Spain. Julián Casanova is currently Professor of Modern History at the University of Zaragoza, Spain. Routledge/Cañada Blanch Studies on Contemporary Spain Series editors Paul Preston and Sebastian Balfour, Cañada Blanch Centre for Contemporary Spanish Studies, London 1 Spain 1914–1918 Between war and revolution Francisco J. Romero Salvadó 2 Spaniards in the Holocaust Mauthausen, horror on the Danube David Wingeate Pike 3 Conspiracy and the Spanish Civil War The brainwashing of Francisco Franco Herbert R. Southworth 4 Red Barcelona Social protest -
Anarchist FAQ Review
An Anarchist FAQ Review Jon Bekken 2013 Iain McKay, An Anarchist FAQ Volume 1 (AK Press, 2008), 555 pages, $25 paper. Volume 2 (AK Press, 2012), 561 pages, $25 paper. This two-volume compilation includes the great bulk of the material assembled online inthe Anarchist FAQ by ASR contributor Iain McKay and other comrades over more than a decade. Established to confront misrepresentations of anarchism that have proliferated particularly in the online universe (allegedly anarchist tendencies exist there that have no apparent manifestation in the material world in which the rest of us live), AFAQ quickly evolved into a much broader overview of anarchism, as a social movement and as a set of ideas. It is impossible to do justice to the 1,136 pages in these two volumes. Volume 1 opens (after three introductions which explain the origins and evolution of the project) with an overview of anarchism, followed by sections explaining why anarchists oppose hierarchy, capitalism and the state; summarizing the anarchist critique of capitalist economics; reviewing how statism and capitalism operate as an intertwined system of exploitation and oppression; offering an anarchist analysis of the ecological crisis, and refuting the notion that there could be some sort of “anarcho”- capitalism. An appendix reviews the origins of three major anarchist symbols: the black flag, the red-and-black flag and the circled A. Volume 2 opens with a survey of individualist anarchism, which remains implacably hostile to capitalism despite its differences with the social anarchism embraced by most anarchists; followed by an explanation of why anarchists (who McKay rightly insists are part of the broader socialist movement) reject state socialism; an overview of anarchist thinking about the shape of a future, free society; a section addressing contemporary anarchist practice (involvement in social struggles, direct action, organizational approaches, alternative social organizations, child rearing, and social revolution); followed by a brief bibliography. -
Charlotte Wilson, the ''Woman Question'', and the Meanings of Anarchist Socialism in Late Victorian Radicalism
IRSH, Page 1 of 34. doi:10.1017/S0020859011000757 r 2011 Internationaal Instituut voor Sociale Geschiedenis Charlotte Wilson, the ‘‘Woman Question’’, and the Meanings of Anarchist Socialism in Late Victorian Radicalism S USAN H INELY Department of History, State University of New York at Stony Brook E-mail: [email protected] SUMMARY: Recent literature on radical movements in the late nineteenth and early twentieth centuries has re-cast this period as a key stage of contemporary globali- zation, one in which ideological formulations and radical alliances were fluid and did not fall neatly into the categories traditionally assigned by political history. The following analysis of Charlotte Wilson’s anarchist political ideas and activism in late Victorian Britain is an intervention in this new historiography that both supports the thesis of global ideological heterogeneity and supplements it by revealing the challenge to sexual hierarchy that coursed through many of these radical cross- currents. The unexpected alliances Wilson formed in pursuit of her understanding of anarchist socialism underscore the protean nature of radical politics but also show an over-arching consensus that united these disparate groups, a common vision of the socialist future in which the fundamental but oppositional values of self and society would merge. This consensus arguably allowed Wilson’s gendered definition of anarchism to adapt to new terms as she and other socialist women pursued their radical vision as activists in the pre-war women’s movement. INTRODUCTION London in the last decades of the nineteenth century was a global crossroads and political haven for a large number of radical activists and theorists, many of whom were identified with the anarchist school of socialist thought.