Anarcho-pacifism

Anarcho-pacifism

Anarcho-pacifism (also pacifist anarchism or anarchist pacifism) is a tendency within the [2] Pacifist anarchism "appeared mostly in The Netherlands, Britain, and the United States, before and after the Second World War and has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.".[3]

Contents

  • History 1
  • Thought 2
  • Ideological variance 3
  • Criticism 4
  • See also 5
  • Footnotes 6
  • Bibliography 7
  • External links 8

History

[2] Thoreau himself did not subscribe to pacifism, and did not reject the use of armed revolt. He demonstrated this with his unqualified support for John Brown and other violent abolitionists,[4] writing of Brown that "The question is not about the weapon, but the spirit in which you use it."[5]

In the 1840s, the American abolitionist and advocate of nonresistance Henry Clarke Wright and his English follower Joseph Barker rejected the idea of governments and advocated a form of pacifist individualist anarchism.[6] At some point anarcho-pacifism had as its main proponent Christian anarchism. The Tolstoyan movement in Russia was the first large-scale anarcho-pacifist movement. The predominantly peasant movement set up hundreds of voluntary anarchist pacifist communes based on Leo Tolstoy's interpretation of Christianity as requiring absolute pacifism and the rejection of all coercive authority. The movement's adherents were active throughout Russia and followed a vegetarian diet. Because of their refusal to recognize the authority of the Tsarist state they were targeted for severe repression and many were killed outright or relocated to Siberia. After the Bolshevik Revolution they were again targeted for repression because they refused to recognize the authority of the new socialist state, just as they had refused to recognize the authority of its predecessor. Most of them were killed in the purges under Lenin and Stalin.

Violence has always been controversial in anarchism. While many anarchists embraced violent Henri Beylie, Paraf-Javal, Albert Libertad and Émile Janvion. The Ligue antimilitariste was to become the French section of the Association internationale antimilitariste (AIA) founded in Amsterdam in 1904.[8]

Bart de Ligt, influential Dutch anarcho-pacifist writer of the theoretical work The Conquest of Violence

Tolstoy's philosophy was cited as a major inspiration by Mohandas Gandhi, an Indian independence leader and pacifist who self-identified as an anarchist. "Gandhi's ideas were popularised in the West in books such as Richard Gregg's The Power of Nonviolence (1935), and Bart de Ligt's The Conquest of Violence (1937). The latter is particularly important for anarchists since, as one himself, de Ligt specifically addressed those who lust for revolution. 'The more violence, the less revolution,' he declared. He also linked Gandhian principled nonviolence with the pragmatic nonviolent direct action of the syndicalists. (The General Strike is an expression of total noncooperation by workers, though it should be added that most syndicalists believed that the revolution should be defended by armed workers.)"[9] The Conquest of Violence alludes to Kropotkin's The Conquest of Bread.[10]

As a global movement, anarchist pacifism emerged shortly before World War II in the Netherlands, United Kingdom and United States and was a strong presence in the subsequent campaigns for nuclear disarmament. The American writer Dwight Macdonald endorsed anarcho-pacifist views in the 1940s and used his journal Politics to promote these ideas. [11] For Andrew Cornell "Many young anarchists of this period departed from previous generations both by embracing pacifism and by devoting more energy to promoting avant-garde culture, preparing the ground for the Beat Generation in the process. The editors of the anarchist journal Retort, for instance, produced a volume of writings by WWII draft resistors imprisoned at Danbury, Connecticut, while regularly publishing the poetry and prose of writers such as Kenneth Rexroth and Norman Mailer. From the 1940s to the 1960s, then, the radical pacifist movement in the United States harbored both social democrats and anarchists, at a time when the anarchist movement itself seemed on its last legs."[12] A leading British anarcho-pacifist was Alex Comfort who considered himself "an aggressive anti-militarist," and he believed that pacifism rested "solely upon the historical theory of anarchism."[13][14] He was an active member of CND.

Among the works on anarchism by Comfort is Peace and Disobedience (1946), one of many pamphlets he wrote for [15]

"In the 1950s and 1960s anarcho-pacifism began to gel, tough-minded anarchists adding to the mixture their critique of the state, and tender-minded pacifists their critique of violence.".[2] Within the context of the emergence of the [2]

Other notable anarcho-pacifist historical figures include [25] and freethought writer and militant who went under the pseudonym André Arru.[26][27][28] During the late 1950s he establishes inside the Fédération des Libres Penseurs des Bouches du Rhône, the Group Francisco Ferrer[29] and in 1959 he joins the Union des Pacifistes de France (Union of Pacifists of France).[29] From 1968 to 1982, Arru alongside the members of the Group Francisco Ferrer publishes La Libre Pensée des Bouches du Rhône.

social democracy as it's been developed in Norway.” (Lakey has supported electoral politics, including the re-election of Barack Obama as U.S. president)[33]

Thought

From "[34]

Anarcho-pacifists tend to see the state as 'organised violence' and so they see that "it would therefore seem logical that anarchists should reject all violence".[2] Anarcho-pacifism criticizes the separation between means and ends. "Means... must not merely be consistent with ends; this principle, though preferable to 'the end justifies the means', is based on a misleading dichotomy. Means are ends, never merely instrumental but also always expressive of values; means are end-creating or ends-in-the making".[2]

An anarcho-pacifist critique of capitalism was provided by [34]

A main component of anarcho-pacifist strategy is [2]

For anarchist historian libertarian communities -- particularly farming communities -- within present society, as a kind of peaceful version of the propaganda by deed. They divide, however, over the question of action.".[1] Anarcho-pacifists can even accept "the principle of resistance and even revolutionary action (nonviolent revolution), provided it does not incur violence, which they see as a form of power and therefore nonanarchist in nature. This change in attitude has led the pacifist anarchists to veer toward the anarchosyndicalists, since the latter's concept of the general strike as the great revolutionary weapon made an appeal to those pacifists who accepted the need for fundamental social change but did not wish to compromise their ideal by the use of negative (i.e., violent) means."[1]

Ideological variance

While anarcho-pacifism is most commonly associated with religious anarchism such as Tolstoyan Christian anarchism and Buddhist anarchism, irreligious or even anti-religious tendencies have emerged such as the French individualist anarchist anarcho-pacifist tendency exemplified by authors and activists such as Charles-Auguste Bontemps, André Arru and Gérard de Lacaze-Duthiers which aligned itself with atheism and freethought. The anarcho-punk band Crass polemicised a variant of anarcho-pacifism whilst at the same time explicitly rejecting all religions, especially the symbols of 'establishment' Christian theology.[35] Opposition to the use of violence has not prohibited anarcho-pacifists from accepting the principle of resistance or even revolutionary action provided it does not result in violence; in fact it was their approval of such forms of opposition to power that lead anarcho-pacifists to endorse the anarcho-syndicalist concept of the general strike as the great revolutionary weapon.[7] Later anarcho-pacifists have also come to endorse to non-violent strategy of dual power, as championed by Mutualism.

Criticism

Peter Gelderloos criticizes the idea that nonviolence is the only way to fight for a better world. According to Gelderloos, pacifism as an ideology serves the interests of the state and is hopelessly caught up psychologically with the control schema of patriarchy and white supremacy.[36] The influential publishing collective CrimethInc. notes that "violence" and "nonviolence" are politicized terms that are used inconsistently in discourse, depending on whether or not a writer seeks to legitimize the actor in question. They argue that "[i]t's not strategic [for anarchists] to focus on delegitimizing each other's efforts rather than coordinating to act together where we overlap". For this reason, both CrimethInc. and Gelderloos advocate for diversity of tactics.[37]

See also

Footnotes

  1. ^ a b c d George Woodcock. Anarchism: A History of Libertarian Ideas and Movements (1962)
  2. ^ a b c d e f g h i j k l "Resisting the Nation State, the pacifist and anarchist tradition" by Geoffrey Ostergaard
  3. ^
  4. ^ James Mark Shields, "Thoreau’s Lengthening Shadow: Pacifism and the Legacy of 'Civil Disobedience'”' Bucknell University website
  5. ^ Michael Meyer "Thoreau's Rescue of John Brown from History" Studies in the American Renaissance (1980), pp. 301-316
  6. ^ Brock, Peter, Pacifism in Europe to 1914, Princeton, N.J. : Princeton University Press, 1972, ISBN 0691046085 (p. 395-6).
  7. ^ a b
  8. ^
  9. ^ Resisting the Nation State. The pacifist and anarchist tradition by Geoffrey Ostergaard
  10. ^ "Anarchism and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s" by Andrew Cornell
  11. ^ Wald, Alan M. The New York Intellectuals: The Rise and Decline of the Anti-Stalinist Left From the 1930s to the 1980s. UNC Press Books, 1987 ISBN 0807841692, (p. 210).
  12. ^ Andrew Cornell. "Anarchism and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s." Perspectives 2009. Institute for Anarchist Studies *David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131
  13. ^ a b
  14. ^ For discussions of Comfort's political views, see Demanding the Impossible: A History of Anarchism (1992) by Peter Marshall, and Anarchist Seeds Beneath the Snow (2006) by David Goodway.
  15. ^ Complete Essays, Journalism and Letters of George Orwell volume II, pg. 294-303
  16. ^ Taylor, John, "Abandoning Pacifism: The Case of Sartre", Journal of European Studies, Vol. 89, 1993
  17. ^ Day, Dorothy. On Pilgrimage - May 1974, "There was no time to answer the one great disagreement which was in their minds--how can you reconcile your Faith in the monolithic, authoritarian Church which seems so far from Jesus who "had no place to lay his head," and who said "sell what you have and give to the poor,"--with your anarchism? Because I have been behind bars in police stations, houses of detention, jails and prison farms, whatsoever they are called, eleven times, and have refused to pay Federal income taxes and have never voted, they accept me as an anarchist. And I in turn, can see Christ in them even though they deny Him, because they are giving themselves to working for a better social order for the wretched of the earth."
  18. ^ Anarchist FAQ - A.3.7 Are there religious anarchists?, "Tolstoy's ideas had a strong influence on Gandhi, who inspired his fellow country people to use non-violent resistance to kick Britain out of India. Moreover, Gandhi's vision of a free India as a federation of peasant communes is similar to Tolstoy's anarchist vision of a free society (although we must stress that Gandhi was not an anarchist). The Catholic Worker Movement in the United States was also heavily influenced by Tolstoy (and Proudhon), as was Dorothy Day a staunch Christian pacifist and anarchist who founded it in 1933."
  19. ^ Reid, Stuart (2008-09-08) Day by the Pool, The American Conservative
  20. ^ Day, Dorothy.On Pilgrimage - February 1974, "The blurb on the back of the book Small Is Beautiful lists fellow spokesmen for the ideas expressed, including "Alex Comfort, Paul Goodman and Murray Bookchin. It is the tradition we might call anarchism." We ourselves have never hesitated to use the word."
  21. ^ a b "Charles-Auguste Bontemps" at Ephemeride Anarchiste
  22. ^ Dictionnaire International des Militants Anarchistes"BONTEMPS Auguste, Charles, Marcel dit « Charles-Auguste » ; « CHAB » ; « MINXIT »" at
  23. ^ Joseph W. Peterson, Gérard de Lacaze-Duthiersm Charles Peguy, and Edward Carpenter: an examination of neo-Romantic radicalism before the Great War, MA thesis, Clemson University, 2010, pp. 8, 15-30
  24. ^ Lacaze-Duthiers, L'Ideal Humain de l'Art, pp.57-8.
  25. ^
  26. ^ "ARRU, André (SAULIÈRE Jean, René, Gaston dit)" at Dictionnaire des Militants Anarchistes
  27. ^
  28. ^
  29. ^ a b "Courte biographie (2ème partie)"
  30. ^ a b Andrew Cornell. ["http://anarchiststudies.org/node/292 "Anarchism and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s."] Perspectives 2009. Institute for Anarchist Studies
  31. ^ David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131
  32. ^ , Vol. 4, No.4, October 2011Theory in Action1. Julie Cristol and T. L. Hill, "Review of Oppose and Propose! by Andrew Cornell"
  33. ^ Ian Sinclair "Interview with George Lakey" ZNet, August 7, 2012
  34. ^ a b 2A.3 What types of anarchism are there?" in An Anarchist FAQ
  35. ^
  36. ^
  37. ^ Crimethinc Ex Workers' Collective "The Illegitimacy of Violence, the Violence of Legitimacy"

Bibliography

External links

  • Anarchists and War Tax Resistance and - 30 minute film about War Tax Resisters and their motivationsDeath and Taxes by the NWTRCC