This article was presented as the keynote speech to the conference “The Politics of Social Ecology: Libertarian Municipalism” held in Plainfield, Vermont, U.S.A., on August 26-29, 1999. The speech has been revised for publication. This article originally appeared in Left Green Perspectives (Number 41, January 2000). Some issues have recently arisen in discussions of libertarian municipalism, and I would like to offer my views on them. One of the most important involves the distinction that should be drawn between libertarian municipalism and communitarianism, a distinction that is often lost in discussions of politics.
A short study on the life and times of Italian Anarchist Errico Malatesta by G. A. Aldred, first published in 1940.
Errico Malatesta was an Italian anarchist theorist. He spent much of his life exiled from Italy and in total spent more than ten years in prison. Malatesta wrote and edited a number of radical newspapers and was also a friend of Mikhail Bakunin. He was an enormously popular figure in his time.
Newman coined the term “post-anarchism” as a general term for political philosophies filtering 19th century anarchism through a post-structuralist lens, and later popularized it through his 2001 book From Bakunin to Lacan. Thus he rejects a number of concepts traditionally associated with anarchism, including essentialism, a “positive” human nature, and the concept of revolution. The links between poststructuralism and anarchism have also been developed by thinkers like Todd May and Lewis Call.
Who speaks? Who is silent? Who is seen? Who is absent? These questions focus on how cultures are constructed through pictures and words, how we are seduced into a world of appearances: into a pose of who we are and aren’t. On both an emotional and an economic level, images and texts have the power to make us rich or poor. In these essays and reviews, written over the last decade, Barbara Kruger addresses that power with intelligence and wit, in the hope of engaging both our criticality and our dreams of affirmation.Barbara Kruger is an artist whose pictures and words engage issues of power, sex, money, difference, and death. Her work has appeared throughout America, Europe, and Japan in galleries, newspapers, magazines, and museums and on billboards, matchbooks, TV programs, t-shirts, postcards, and shopping bags. She has written about television, film, and cultures for Artforum, Esquire, the New York Times, and the Village Voice.
Homage to Catalonia is political journalist and novelist George Orwell’s personal account of his experiences and observations in the Spanish Civil War. The first edition was published in 1938. The book was not published in the United States until February 1952. The American edition had a preface written by Lionel Trilling. The only translation published in Orwell’s lifetime was into Italian, in December 1948. A French translation made by Yvonne Davet – with whom Orwell corresponded, commenting on her translation and providing explicatory notes – in 1938-39, was not published until five years after Orwell’s death.
Why did a revolution occur in Spain and not in France in 1936? This is the key question Michael Seidman explores in his important new study of the relations between industrial capitalists and working-class movements in the early part of this century. In a comparative analysis of Paris during the Popular Front and Barcelona during the Spanish Revolution, Seidman examines the strengths and weaknesses of the bourgeoisie in these two cities and traces workers’ resistance to, and acceptance of, work. His emphasis on the continuing refusal to work challenges the dominant views of labor historiography and contributes to a general theory of revolutionary workers’ control.
The encounte rbetween Cornelius Castoriadis and the Mouvement Anti-Utilitaris tedans les Sciences Sociales(MAUSS;Anti-Utilitarian Movement in the Social Sciences) may seem both necessary and subject to chance.It seems necessary, given the questions broached both by MAUSS researchers and by the initiator of the review Socialisme ou Barbarie. But stillmore does it seem subject to chance, like the encounte revoked by Diderot between Jacques the Fatalist and his Master, because this belated encounter, ona Saturday in December1994, does not have the proper and conventional character of an academic colloquium, and because, before find in gap lace in what Pierre Bourdieu calls the “intellectual field,” Castoriadis long remained in the world of far-left militants, a microcosm far removed from the academic circles in which the MAUSS group has anchored it self since its creation….
This thesis is a study of the colony of Italian anarchists who found refuge in London in the years between the Paris Commune and the outbreak of the First World War. The first chapter is an introduction to the sources and to the main problems analysed. The second chapter reconstructs the settlement of the Italian anarchists in London and their relationship with the colony of Italian emigrants. Chapter three deals with the activities that the Italian anarchists organised in London, such as demonstrations, conferences, and meetings.
This collection of extracts from the works of Mikhail Bakunin are taken from his writings touching on his controversy with Marx over the nature of the state and its role in the liberation of the international working class. Written between 1867 and 1872, many of Bakunin’s predictions about the outcome of following the authoritarian communist road have been proven valid by the actions of Leninist tyrants across the world.
This is the story of the infamous Bonnot Gang: the most notorious French anarchists ever, and the inventors of the motorized get-away. It is the story of how the anarchist taste for illegality developed into illegalism – the theory that theft is liberating. And how a number of young anarchists met in Paris in the years before the first world war, determined to live their lives to the full, regardless
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