Anarchism 49 Animals, but Services to Lesser-Evolved, Inanimate Objects Sarkar, P.R
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HUMS 4904A Schedule Mondays 11:35 - 2:25 [Each Session Is in Two Halves: a and B]
CARLETON UNIVERSITY COLLEGE OF THE HUMANITIES Humanities 4904 A (Winter 2011) Mahatma Gandhi Across Cultures Mondays 11:35-2:25 Prof. Noel Salmond Paterson Hall 2A46 Paterson Hall 2A38 520-2600 ext. 8162 [email protected] Office Hours: Tuesdays 2:00 - 4:00 (Or by appointment) This seminar is a critical examination of the life and thought of one of the pivotal and iconic figures of the twentieth century, Mohandas Karamchand Gandhi – better known as the Mahatma, the great soul. Gandhi is a bridge figure across cultures in that his thought and action were inspired by both Indian and Western traditions. And, of course, in that his influence has spread across the globe. He was shaped by his upbringing in Gujarat India and the influences of Hindu and Jain piety. He identified as a Sanatani Hindu. Yet he was also influenced by Western thought: the New Testament, Henry David Thoreau, John Ruskin, Count Leo Tolstoy. We will read these authors: Thoreau, On Civil Disobedience; Ruskin, Unto This Last; Tolstoy, A Letter to a Hindu and The Kingdom of God is Within You. We will read Gandhi’s autobiography, My Experiments with Truth, and a variety of texts from his Collected Works covering the social, political, and religious dimensions of his struggle for a free India and an India of social justice. We will read selections from his commentary on the Bhagavad Gita, the book that was his daily inspiration and that also, ironically, was the inspiration of his assassin. We will encounter Gandhi’s clash over communal politics and caste with another architect of modern India – Bimrao Ambedkar, author of the constitution, Buddhist convert, and leader of the “untouchable” community. -
(Quakers) in Britain Testimonies Including Index of Epistles
Yearly Meeting of the Religious Society of Friends (Quakers) in Britain Testimonies including index of epistles Compiled for Yearly Meeting 2020 Q Logo - Sky - CMYK - Black Text.pdf 1 26.04.2016 04.55 pm C M Y CM MY CY CMY K Credit: Mike Pinches for BYM Pinches for Mike Credit: This booklet is part of ‘Proceedings of the Yearly Meeting of the Religious Society of Friends (Quakers) in Britain 2019’, a set of publications published for Yearly Meeting. The full set comprises: 1. The Yearly Meeting programme, with introductory material for Yearly Meeting 2019 and annual reports of Meeting for Sufferings, Quaker Stewardship Committee and other related bodies 2. Testimonies 3. Minutes, to be distributed after the conclusion of Yearly Meeting 4. The formal Trustees’ annual report including financial statements for the year ended December 2019 5. Tabular statement. All documents are available online at www.quaker.org.uk/ym. If these do not meet your accessibility needs, or the needs of someone you know, please email [email protected]. Printed copies of all documents will be available at Yearly Meeting. All Quaker faith & practice references are to the online edition, which can be found at www.quaker.org.uk/qfp. Yearly Meeting of the Religious Society of Friends (Quakers) in Britain Testimonies Contents Epistles 5 Introduction 6 Warren Adams 8 Judith Mary Effer 9 Marion Fairweather 11 Sheila J. Gatiss 12 Joyce Gee 14 Joan Gibson 16 David Henshaw 17 Kate Joyce 20 Richard Lacock 23 Lesley Parker 25 Erika Margarethe Zintl Pearce 27 Angela Maureen Pivac 30 Margaret Rowan 32 Peter Rutter 34 Margaret Slee 36 Rachel Smith 38 Claire Watkins 39 Allan N. -
THE THOREAU SOCIETY 75Th Anniversary Annual Gathering, July 6-10, 2016
THE THOREAU SOCIETY 75th Anniversary Annual Gathering, July 6-10, 2016 Finding the Extraordinary in the Ordinary: Henry D. Thoreau as Proto-ecologist, Reformer, and Visionary THOREAU SOCIETY STAFF ANNUAL GATHERING STAFF Michael J. Frederick, Executive Director Clarissa Eaton, Director of Registration Chynna Lemire, Business Manager Rachel Gulick, Registration Coordinator Magdalena Bermudez, Annual Gathering Coordinator Delia Frederick, Registration Assistant Jon Fadiman, Shop Supervisor Finley Janes, Director of Hospitality Richard Smith, Historian Rhana Tabrizi, Audio-Visual Technician Victor Curran, Shop Associate William Bermudez, Audio-Visual Technician HONORARY ADVISOR Edward O. Wilson Harrison A. Glasgow Manassas, VA BOARD OF DIRECTORS Michael Schleifer, CPA Allen Harding Brooklyn, New York Matamoras, PA President Ronald Hoag, PhD Robert Clarke Grimesland, NC Woodbury, CT Treasurer Michael Lorence Williamsburg, VA Gayle Moore Martinsville, IN Tom Potter Clerk Martinsville, IN Barry Andrews, D.Min. Rochelle Johnson, PhD Bainbridge Island, WA Caldwell, ID Michael Berger, PhD Paul Schacht, PhD Cincinnati, OH Rochester, NY Andrew Celentano Michael Stoneham, PhD Stoneham, MA Washingtonville, NY Dianne Weiss Concord, MA EVENT MAP Program Schedule Wednesday, July 6 First Night Masonic Temple 7-9 pm Panel Discussion “Is Thoreau Really ‘Pond Scum’,” Joseph L. “Joel” Andrews and Michael Lorence Performance “Skimming the Surface, A Katherine Schultz Inspired Play” Tammy Rose Thursday, July 7 8 am Registration Opens Masonic Temple 9-10 am Session I Masonic Temple Main Level “Reading Thoreau’s Journal,” Barry Andrews, D.Min. Lower Level “How Walden Works: The Hydrology of the Pond,” John M. Nevison 10:15- Session II Masonic Temple 11:45 am Main Level “Nature, Ecology and the Spiritual Vision of Henry David Thoreau,” Rev’d Dr Daniel Medina, CJ, O.S.B., D.Min. -
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’. -
Black Flag White Masks: Anti-Racism and Anarchist Historiography
Black Flag White Masks: Anti-Racism and Anarchist Historiography Süreyyya Evren1 Abstract Dominant histories of anarchism rely on a historical framework that ill fits anarchism. Mainstream anarchist historiography is not only blind to non-Western elements of historical anarchism, it also misses the very nature of fin de siècle world radicalism and the contexts in which activists and movements flourished. Instead of being interested in the network of (anarchist) radicalism (worldwide), political historiography has built a linear narrative which begins from a particular geographical and cultural framework, driven by the great ideas of a few father figures and marked by decisive moments that subsequently frame the historical compart- mentalization of the past. Today, colonialism/anti-colonialism and imperialism/anti-imperialism both hold a secondary place in contemporary anarchist studies. This is strange considering the importance of these issues in world political history. And the neglect allows us to speculate on the ways in which the priorities might change if Eurocentric anarchist histories were challenged. This piece aims to discuss Eurocentrism imposed upon the anarchist past in the form of histories of anarchism. What would be the consequences of one such attempt, and how can we reimagine the anarchist past after such a critique? Introduction Black Flag White Masks refers to the famous Frantz Fanon book, Black Skin White Masks, a classic in anti-colonial studies, and it also refers to hidden racial issues in the history of the black flag (i.e., anarchism). Could there be hidden ethnic hierarchies in the main logic of anarchism's histories? The huge difference between the anarchist past and the histories of anarchism creates the gap here. -
Religion in the American Suffrage Movement, 1848-1895 Elizabeth B
Boston University School of Law Scholarly Commons at Boston University School of Law Publications Betsy Clark Living Archive 10-1989 The olitP ics of God and the Woman's Vote: Religion in the American Suffrage Movement, 1848-1895 Elizabeth B. Clark Follow this and additional works at: https://scholarship.law.bu.edu/clark_pubs Part of the Family Law Commons, and the Legal History Commons Recommended Citation Elizabeth B. Clark, The Politics of God and the Woman's Vote: Religion in the American Suffrage Movement, 1848-1895, (1989). Available at: https://scholarship.law.bu.edu/clark_pubs/3 This Dissertation is brought to you for free and open access by the Betsy Clark Living Archive at Scholarly Commons at Boston University School of Law. It has been accepted for inclusion in Publications by an authorized administrator of Scholarly Commons at Boston University School of Law. For more information, please contact [email protected]. THE POLITICS OF GOD AND THE WOMAN'S VOTE: RELIGION IN THE AMERICAN SUFFRAGE MOVEMENT, 1848-1895 Elizabeth Battelle Clark A DISSERTATION PRESENTED TO THE FACULTY OF PRINCETON UNIVERSITY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY RECOMMENDED FOR ACCEPTANCE BY THE DEPARTMENT OF HISTORY October, 1989 © Copyright by Elizabeth Battelle Clark 1989 All Rights Reserved Thesis Abstract This thesis examines the role of religion— both liberal and evangelical Protestantism— in the development of a feminist political theory in America during the nineteenth century and how that feminist theory in turn helped to transform American liberalism. Chapter 1 looks for the genesis of women's rights language, not in the republican rhetoric of the Founding Fathers, but in the teachings of liberal Protestantism and its links with laissez-faire economic theory. -
The History and Philosophy of the Postwar American Counterculture
The History and Philosophy of the Postwar American Counterculture: Anarchy, the Beats and the Psychedelic Transformation of Consciousness By Ed D’Angelo Copyright © Ed D’Angelo 2019 A much shortened version of this paper appeared as “Anarchism and the Beats” in The Philosophy of the Beats, edited by Sharin Elkholy and published by University Press of Kentucky in 2012. 1 The postwar American counterculture was established by a small circle of so- called “beat” poets located primarily in New York and San Francisco in the late 1940s and 1950s. Were it not for the beats of the early postwar years there would have been no “hippies” in the 1960s. And in spite of the apparent differences between the hippies and the “punks,” were it not for the hippies and the beats, there would have been no punks in the 1970s or 80s, either. The beats not only anticipated nearly every aspect of hippy culture in the late 1940s and 1950s, but many of those who led the hippy movement in the 1960s such as Gary Snyder and Allen Ginsberg were themselves beat poets. By the 1970s Allen Ginsberg could be found with such icons of the early punk movement as Patty Smith and the Clash. The beat poet William Burroughs was a punk before there were “punks,” and was much loved by punks when there were. The beat poets, therefore, helped shape the culture of generations of Americans who grew up in the postwar years. But rarely if ever has the philosophy of the postwar American counterculture been seriously studied by philosophers. -
Things Are Nothing to Me: the Unique Philosophy of Max Stirner'
H-Socialisms Price on Blumenfeld, 'All Things Are Nothing to Me: The Unique Philosophy of Max Stirner' Review published on Monday, December 14, 2020 Jacob Blumenfeld. All Things Are Nothing to Me: The Unique Philosophy of Max Stirner. Winchester: Zero Books, 2018. 155 pp. $17.46 (paper), ISBN 978-1-78099-663-9. Reviewed by Wayne Price (Independent Scholar) Published on H-Socialisms (December, 2020) Commissioned by Gary Roth (Rutgers University - Newark) Printable Version: https://www.h-net.org/reviews/showpdf.php?id=56060 Self and Others: Max Stirner and Revolutionary Anarchism Max Stirner was the pen name of Johann Kasper Schmidt (1806-56). He was part of a milieu of young philosophers who sought to develop further the philosophy of the great German thinker Georg W. F. Hegel, who had died in 1831. This milieu has been referred to as the Young Hegelians or Left Hegelians. While Hegel’s system had solidified into a reactionary form, they mainly tried to rework it in more humanistic, naturalistic, and democratic directions. The most well-known of these young men today (there were women in the grouping, but their names have dropped out of history) are Karl Marx and Friedrich Engels. (Engels had been a personal friend of Stirner’s for a time.) Michael Bakunin—later a founder of revolutionary socialist-anarchism—also studied Hegel and was in contact with this milieu. Stirner wrote his masterwork, Der Einzige und sein Eigentum, in 1844. In 1907 it was translated into English as The Ego and His Own, although a current translation by Wolfi Landstriecher (2017) more correctly has it as The Unique and Its Property. -
Against His-Story, Against Leviathan
Against His-story, Against Leviathan Fredy Perlman 1983 1 Contents 1 4 2 13 3 23 4 35 5 44 6 51 7 55 8 59 9 66 10 72 11 79 12 85 13 89 14 97 15 108 16 115 17 124 18 133 19 140 20 153 21 162 2 22 171 23 179 24 190 3 1 And we are here as on a darkling plain Swept with confused alarms of struggle and flight Where ignorant armies clash by night. (M. Arnold) Here one can neither stand nor lie nor sit There is not even silence in the mountains But dry sterile thunder without rain… (T.S. Eliot) The darkling plain is here. This is the waste land: England, America, Russia, China, Israel, France… And we are here as victims, or as spectators, or as perpetrators of tortures, massacres, poisonings, manipulations, despoliations. Hic Rhodus! This is the place to jump, the place to dance! This is the wilderness! Was thereeverany other? This is savagery! Do you call it freedom? This is barbarism! The struggle for survival isright here. Haven’t we always known it? Isn’t this a public secret? Hasn’t it always been the big public secret? It remains a secret. It is publicly known but not avowed. Publicly the wilderness is elsewhere, bar- barism is abroad, savagery is on the face of the other. The dry sterile thunder without rain, the con- fused alarms of struggle and flight, are projected outward, into the great unknown, across the seas and over the mountains. We’re on the side with the angels. -
Social Ecology and Communalism
Murray Bookchin Bookchin Murray $ 12,95 / £ xx,xx Social Ecology and Communalism Replace this text Murray Bookchin ocial cology Social Ecology and Communalism and Communalism Social Ecology S E and Communalism AK Press Social Ecology and Communalism Murray Bookchin Social Ecology and Communalism Bookchin, Murray Social Ecology and Communalism Library of Congress Control Number 2006933557 ISBN 978-1-904859-49-9 Published by AK Press © Eirik Eiglad and Murray Bookchin 2006 AK Press 674–A 23rd St. Oakland, CA 94612 USA www.akpress.org [email protected] AK Press UK PO Box 12766 Edinburgh, EH8 9YE Scotland (0131) 555–5165 www.akuk.com [email protected] Design and layout by Eirik Eiglad Contents An Introduction to Social Ecology and Communalism 7 What is Social Ecology? 19 Radical Politics in an Era of Advanced Capitalism 53 The Role of Social Ecology in a Period of Reaction 68 The Communalist Project 77 After Murray Bookchin 117 An Introduction to Social Ecology and Communalism We are standing at a crucial crossroads. Not only does the age- old “social question” concerning the exploitation of human labor remain unresolved, but the plundering of natural resources has reached a point where humanity is also forced to politically deal with an “ecological question.” Today, we have to make conscious choices about what direction society should take, to properly meet these challenges. At the same time, we see that our very ability to make the necessary choices are being undermined by an incessant centralization of economic and political power. Not only is there a process of centralization in most modern nation states that divests humanity of any control over social affairs, but power is also gradually being transferred to transnational institutions. -
Processed World
PRDCESSED Digitized by the Internet Archive in 2010 http://www.archive.org/details/processedworld30proc . PRDCESSED LUDRLD Winter/Spring 1992-93 • Issue 30 ISSN 0735-9381 footers- . ^ ^ \^ Line AT *'''*P»e6Ve ^ The material ^Processed World reflecti tbe ideas and fontasies of the spedik authors and artists, necessarily those of other ^'^ and not k5h(i contributors, editors or BACAT. Processed World is a project of the Bay Area Center for Art t Technology (BACAT), a non- profit, tax-exempt corporation. BACAT can be contacted at 1095 ?MCiSSef> Market St. »209, San Francisco, SHIT' ^i'^l CA94103;P»' or BACAT may be phoned at (415) 626-2979 or CAflTMISM, faxed at (415) 626-2685. /^ocessei/ World is collectively edited and RACISM f eNTRoPi^ 30 produced. Nobody gets paid n (except the primer, the post officey UPS and the landlord). We wel- cooK comments, letters, and sub- missions (no originals!). Write us at 41 Sutter St. #1829, San Francisco, CA 94104. Processed World is indexed in the Alter- native Press Index. J)O^JNT-; > HC / ^ CJ^ o- A /- "3' ROiTsetT AKcHieetAGo ?" Other Contributors to Processed World MO: Jennie, Aunt Muriel. Ace Back- words, Doug MinkJer, I.E. Nelson. Tom Tomorrow, Joven K., Angela Bocagc, S. Devaney, Cory Pmu, Hugh D'Andrade, Social Club, Typesetting Etc., Totally Normal, J.F. Batdlier, Solly Malulu, Komoilon for the great benefits, M.N.,—Francesca, Med-o, Bret, ' — y others. ^ S^— U<4^ blocks away from the "political" riot; in other places an orgy of looting was in SHITTINQ HEADS progress. By the next day the mood had shifted — more fear, more condemna- After two centuries of na- On April 30, 1992, San Francisco tion, more footage on the violence tionhood and four decades of underwent an abrupt sea change. -
The Social Ecology of Artisanal Mining: Between Romanticisation and Anathema Saleem H
5 The social ecology of artisanal mining: Between romanticisation and anathema Saleem H. Ali Artisanal and small-scale mining (ASM) has existed for millennia, and is ingrained in many cultural traditions. However, as this book’s first four chapters have demonstrated, the activity has often faced challenges of acceptance by mainstream institutions because it occupies an interstitial space ‘between the pick and the plough’. It is at once an extractive sector but is also practised as a seasonal activity of agrarian peasants. It may not have all the hallmarks of a formal enterprise, but it is also seldom anarchic plundering of a resource. Thus, in this chapter, I attempt to negotiate through these seemingly conflicting elements of ASM by offering a synthetic conceptual anchor for the preceding chapters. I am guided in this task by an acute recognition that environmental concerns about ASM would need to be addressed in any effective framing of its social development imperative. Development donors have considered ASM as suitable for technical interventions to improve yield of minerals or alternative techniques for safer extraction. The World Bank and the Communities and Small-Scale Mining (CASM) program1 was operational from 2000 to 2010, and developed a 1 Details of the CASM program of work can be found at World Bank (2008). 117 BeTWeeN THe PLOUGH AND THe PICK broad repertoire of information exchange in this arena. The United Nations Industrial Development Organization (UNIDO) and Swiss Development Agency’s efforts to focus on the use of mercury in ASM gold-mining are examples of such undertakings. Mercury reduction efforts have been spurred by the advent of the Minamata Convention on Mercury Reduction that has thus far been signed by over 128 countries, and ratified by 88 (as of January 2018).2 The Convention recognises that mercury usage in artisanal and small-scale mining will likely be a challenge for many more years to come, given the remote locations of the mining sites and the relatively low cost of mercury worldwide.