By AK Press | May 5, 2015
We are still fundraising to cover the costs of damaged stock, ongoing disruption to our business, and of course to help out our neighbors in the building who were also affected by the fire. To that end, we wanted to let you know that some very generous friends and comradely projects have organized a few great ways to help you help us in the coming weeks:
- The fine folks at Gaiahost (an awesome worker co-op that hosts our website and e-mail) will be MATCHING the next $1,000 of donations through our online fundraiser! Contribute now and we’ll get twice the $$.
- There’s a fundraiser party THIS FRIDAY at Brooklyn Commons, sponsored by an impressive lineup of fellow publishers and other radical orgs. There will be drinks, music, books, dancing, rallying, raffling, and rooftop garden chilling. If any of these things appeal to you, please attend and invite your friends. More details HERE.
- There are more fundraisers coming up, too: two shows at 924 Gilman in Berkeley (5/9 and 5/17), and a happy hour at Red Emma’s in Baltimore (5/21). Mark your calendar!
Again, we really can’t thank you enough for all of your support thus far—whether you’ve donated to our online fundraiser, signed up as a Friend of AK, organized a benefit event, ordered a book, or just helped us spread the word. With your support, we hope to be back on our feet soon.
By AK Press | April 21, 2015
Militant Anti-Fascism is back from the printer! This is book is an important one, a veritable weapon against the far-right. It’s 25% off for the time being, so get yours now. In the meantime, here’s a look at the Introduction…
This history of militant anti-fascism has, in part, been excavated from the orthodox histories of fascism in order to produce a coherent anti-fascist narrative. We celebrate the activities and achievements of militants in Europe from the late-nineteenth century to the present day, and we make no apologies for advocating the use of physical force as part of a political strategy. Anti-fascism can be proactive as well as defensive, and we have, with considerable help from militants past and present, identified three of the successful elements in the century of struggle against fascism: physical resistance, political organization and propaganda. The use of physical activity to confront or pre-empt fascist activity, along with organization within the workplace, local communities, and links with other working-class organizations, can present a successful opposition. The maintenance of an anti-fascist media presence, particularly in the digital realm, to put forward the arguments for militancy, to publicise activities and successes, to expose fascists, and to encourage others to join the struggle, be it in print media, music, or social networking sites on the net, all are important. We do not advocate one form of action above another; people must use whatever tactics they see as appropriate. Militant anti-fascism also argues for a non-partisan approach wherever possible whilst recognising that popular fronts have met with mixed success and that liberal anti-fascists cannot be relied on most of the time. Neither can the law.
There are several identifiable kinds of ‘anti-fascism’: militant, state legislative, and liberal. Militants cannot rely on state legislation against fascism, as it will inevitably be used against anti-fascists; urging the state to ban far-right groups and activities merely supplies a pretext for banning radical left ones. The state, in its bid for self-preservation, legislates against extremism of any kind. Anti-fascists need to organise themselves to defend against fascist incursions into their communities, not ring the cops.
Liberal anti-fascism is useful at times, for political connections, denigration of fascist activity in the mainstream press and mobilising numbers. Liberal anti-fascism is ‘respectable’ and has the backing of MPs, and political, religious, and community groups, as well as the ear of the mainstream media. The liberal hope of trying to ‘understand fascists’ or ‘convince them that they are wrong’ is appeasement that has had a less than successful history—as Neville Chamberlain found out. Fraser quotes the ironic slogan of German liberals before the Nazis took over: ‘We are so liberal that we even grant the freedom to destroy liberty’, and Goebbels made his intentions perfectly clear: ‘We have come to the Reichstag in order to destroy it. If democracy is stupid enough to reward us for doing this, this is the problem of democracy.’ Unfortunately, many anti-fascists can testify to occasions when liberals have identified militants to the police, which have resulted in time-consuming court cases. In times of difficulty, liberal anti-fascists tend to gravitate towards police protection, which militants cannot do.
It is possible for different kinds of anti-fascists to work together successfully, be they community groups, liberals, or militants, and anyway, the far right views opposition as all the same and does not differentiate between the array of political opponents. The massed and mainly peaceful blocking of fascist march routes by anti-fascists proved to be a very successful tactic against the English Defence League in Brighton, Bristol, and Walthamstow in 2012. This frustrates the fascists, hinders the progress of their marches, and sends a clear signal that they are not welcome in our communities—which seriously demoralises them. Birchall writes, in Beating The Fascists, that ‘I had no problem with the use of political violence, it was the fighting I didn’t like’. 
Fascism is imbued with violence and secures itself politically through the use or threat of it, so it is inevitable that anti-fascists have to countenance some involvement in violence themselves during the struggle. This is not to say that anti-fascists should like violence or seek it out in the manner of political hooligans. Far from it, but it is true to say that for many militant anti-fascists violence is an unpleasant method to achieve a greater political goal. It is not fetishized the way that fascism fetishizes violence, and it would be much more preferable to rely on passive resistance, but we cannot guarantee that what Trotsky referred to as ‘flabby pacifism’ will effectively inhibit fascist encroachment. Fascism views passivity as weakness, not as a political strategy; it will crush peaceful protests and the will to resist, and their violence must be met head on. In Italy, socialists, communists, and anarchists organized against the increasing violence of Mussolini’s squadristi and met force with force in order to protect their institutions. In Germany, fascism was met with equal violence by communist militants who at first responded defensively to intimidation but eventually used violence as a preventative strategy in a bid for self-preservation. In Spain, the militias of anarchists and socialists who fought back against Franco’s coup attempt would view non-violence with immense skepticism. What else could they do? Resort to sarcasm?
This is not to say that violence is the only option for anti-fascists. Physical resistance is not simply hitting someone with a plank. Physical resistance means blocking routes, picketing meetings, and turning up to oppose fascism on the streets. It means being there. This is only one element of anti-fascist strategy. Anti-fascists need to respond politically to the socio-economic conditions that birth fascism, and maintain a strong presence on the streets in demonstrations, in counter-demonstrations, and wherever else fascist groups attempt to organise.
The physical force tactics that Anti-Fascist Action used so well in the 1980s and ’90s are difficult to employ against the Euro-fascist entryism of the BNP and other ‘respectable’ fascist outfits. However, with the recent rise and fall of the English Defence Leagues and their splinter groupuscules, a physical counter-presence has played an effective part in demoralising them. The large amount of police from many different forces, the CCTV, the DNA samples, the FIT squads, and the harsh legislation mean that violent opposition remains mostly opportunistic, but a mass physical presence preventing fascist marches can be just as effective.
This book is for and about militant anti-fascists, so we are not overtly concerned with an analysis of the various ideological and practical differences between the European fascist, national socialist, and ultra-nationalist organizations. There have been a wide variety of ‘fascisms’ over the years that have embraced all, or most of, the following ideas.
The Fuhrer Principle is an absolute subservience to, and belief in, a leader, like Hitler and Mussolini, whose mediocrity was shrouded in mystique as the figurehead of a nation. Fascism excludes minority groups, whether Jews, Muslims, or Roma, whilst claiming that these ‘others’ receive preferential treatment regarding access to money, housing, or work.
Members of political, ethnic, or religious groups are blamed for the greater problems of capitalism and are removed from positions of power or influence—for example, doctors or teachers. Other points of view apart from the leader’s are excised.
This kind of exclusionism is used to further belief in the purity of race and genetic superiority whilst traditional gender roles are enforced: women are seen as mothers of workers rather than workers themselves (although this is not exclusive); non-reproductive sex is seen as decadent; and the family unit is sacred. Fear of the sexual prowess of the other is propagated along with unsubstantiated myths like ‘they’re taking our women’ and the indigenous culture being ‘outbred.’ Heterosexuality is normalised and the preservation of the gene pool is a priority.
This kind of nationalism desires a new ‘Golden Era’ and the destruction of diversity, degeneracy, and decadence. Cultural work is state-sanctioned, and although there were often fascist intellectuals (Gentile, Marinetti, Speer), anti-intellectualism is stressed: the material over the abstract, action over ideas, and belief over knowledge. Mass media are controlled and the state determines cultural discourse: cabarets are closed, newspapers are silenced, music is state sanctioned, jokes and certain writers are banned. Fascism emphasizes the glorification of violence as a method of achievement and empowerment, and this idea is represented in both militarism and para-militarism. National security is prioritised with a build-up of armed forces to protect territories, take over new ones (the Nazi Lebensraum), or encroach on ‘lost’ ones (Mussolini’s Abyssinia). The military is used to secure power whilst the paramilitaries maintain their threatening presence on the streets through ‘extra-legal’ endeavours, or gangsterism. A hard line on crime and punishment is pursued but only for select criminals. Industry is focussed on building military strength, the corporate state benefits big business, and the state adopts capitalism when it is suitable. Working-class organizations are suppressed, unions are banned or controlled by the state, and workers are forced to collaborate. Whether they call themselves fascists, national socialists, nationalists, or patriots, fascist organizations embrace some or all of these principles, and anti-fascists must recognise and respond to them.
This book is divided into two parts and examines how anti-fascists have organised against fascist aggression in the hope of drawing lessons for the future.
Pre-Fascist Parties and Fascism in Europe
The first section of this book looks at the growth of ultra-nationalism and fascism across Europe from the late-nineteenth century to the 1940s. Italy, Austria, Germany, and Spain became fascist states whilst Hungary, Romania, Poland and France experienced an upsurge of fascist violence, and militants were forced to organise and counter this, with varying success. In all these countries, anti-fascists fought and died to protect their communities and institutions. The situation for anti-fascists in 1930s England was less drastic, and certainly less murderous, but still saw anti-fascists meeting violence with violence. It is surprising how few fatalities there have been in the battles pre-1939 and post-1945 in the UK.
Post-War British Anti-Fascism
The second part of the book specifically looks at anti-fascism in Britain and Ireland following 1945 when, despite the defeat of the fascist bloc (excluding Spain, of course), fascists still maintained a presence on the streets. Several waves of post-war fascism in Britain have been successfully countered by one of the strongest and most successful anti-fascist movements in Europe. The confrontations with Mosley, the NF, the BNP’s street campaign and the EDL are all testimony to a tradition of anti-fascism that is too little acknowledged, let alone documented, by political historians. But, as ever, even though the fascists may be defeated, they never really go away, and as we have seen so many times they merely reinvent themselves whilst their poisonous ideology remains relatively unchanged.
1 Nicholas Fraser, The Voice Of Modern Hatred: Encounters with Europe’s New Right (London: Picador, 2000), 75.
2 Birchall, Beating the Fascists, 314.
3 Many thanks to Rachael Horwitz who wrote most of the section on fascism.
By AK Press | April 3, 2015
It’s been almost two weeks since the fire at our warehouse and we know some of you have been waiting for an update and wondering how you can plug into the relief efforts. Very briefly, here is where things stand: our building is still red-tagged by the City of Oakland. We are hopeful that, after more inspections and some repairs are completed, we’ll be able to stay. In the meantime we have been able to get some access to our stock and so we have been able to send out orders for titles that weren’t damaged. We are still waiting for insurance inspectors to come and review the damage in our unit, and until that happens, we can’t make any more progress with clearing out destroyed stock. So at this point there is just a lot of waiting, which we can’t do much about, and it means it’s going to be a while still before our work can return to any semblance of “normal.”
We can’t thank you enough for all of the support we’ve gotten in the last two weeks. Your generous donations to our crowdfunding campaign add up to almost $45,000 so far, and that money will be shared with 1984 Printing and our neighbors in the building who have been displaced by the fire. We plan to give out the first round of checks this week. We’re not quite to one-third of our goal, so if you can still donate, please do! Recovering from the fire is going to be a long and difficult process, and your support will help us all get back on our feet sooner.
Besides donating, here are a few things folks can do to help (since some of you have been asking!):
- Spread the word about our fundraiser, even if you can’t give yourself.
- Organize a benefit. Maybe you’re in a band; maybe you can organize a film screening or a house party. Make it a benefit for our fire relief fund and let us know about it, and we’ll happily share it on our events calendar. Please understand that we are stretched pretty thin labor-wise at the moment so we probably can’t send a collective member to your event, but we’ll be ever-so-grateful for your help!
- Bookstores and other retailers: this might be obvious, but if you owe us money, now would be a great time to pay up! We’ve also heard from stores that want to have benefit events or donate a percentage of a day’s sales to our fund, which is amazing and we certainly appreciate the mutual aid!
- And finally, yes, you can still place orders with us! Just understand that there will be slight delays shipping things out, so we appreciate your patience. If you’re into this sort of thing, we suggest ordering e-books (which require almost no work to process and you can download instantly). And if you’re able to support us more consistently, we would love it if more folks signed up as Friends of AK Press.
Thanks again, so much, for your support.
-The AK Press Collective
By AK Press | March 20, 2015
We’re excited to announce the first leg of the tour celebrating the release of Octavia’s Brood: Science Fiction Stories from Social Justice Movements, edited by Walidah Imarisha & adrienne maree brown. The editors and contributors have lots of tour stops lined up already and will be adding to the schedule as more events are confirmed. So, stay tuned here for forthcoming details and new additions. And of course it should go without saying that if one of these events is happening near you, you should really go—and bring your friends!
March 28: INCITE! Color of Violence Conference, Chicago
10am: Workshop with co-editors Walidah Imarisha & adrienne maree brown
11:30am: Book signing at the AK Press tables in the vendor area
March 30: 57th Street Books, Chicago
6pm: Co-editor Walidah Imarisha speaks about Octavia’s Brood
April 7: Red Emma’s Bookstore Coffeehouse, Baltimore
7:30pm: Co-editor adrienne maree brown speaks about Octavia’s Brood
April 8: Wooden Shoe Books, Philadelphia
7pm: Co-editor adrienne maree brown speaks about Octavia’s Brood.
April 13: Albright College, Reading, PA
7pm: Co-editor adrienne maree brown speaks about Octavia’s Brood.
April 18: Detroit book release @ Garden Theater
4:30pm: Reading with Co-editors Walidah Imarisha & adrienne maree brown along with Octavia’s Brood contributors
8pm: Party like it’s the future!!
April 25: Bay Area Anarchist Bookfair, Oakland
Time TBA: Co-editor adrienne maree brown speaks about Octavia’s Brood.
April 26: Moishe House, Oakland
5pm: Co-editor adrienne maree brown hosts a Collective Science Fiction Writing Workshop.
May 6-7: DePaul University, Chicago
May 6 @ 6pm: Reception / 6:30pm: Co-editor Walidah Imarisha speaks on sci-fi and social change, part of Women’s Center Conversation Series
May 7 @ 1pm: Co-editor Walidah Imarisha speaks on Octavia’s Brood, part of the Emergent Speakers Series
May 14: Oregon State University, Corvallis, OR
Details TBA: Co-editor Walidah Imarisha hosts panel discussion and direct action training.
May 20: Portland, OR (location TBA)
5pm: Co-editor Walidah Imarisha facilitates a workshop around collective visioning/writing on social justice issues, part of the Radical Imagination Gymnasium workshop series.
May 28: Clatsop Community College, Astoria, OR
7pm: Co-editor Walidah Imarisha speaks on visionary sci-fi and Octavia’s Brood
May 29-30: New Orleans
Details TBA. Co-editors Walidah Imarisha & adrienne maree brown will join the Wildseeds: New Orleans Octavia Butler Emergent Strategy Collective for two days of events.
June 6: EMP, Seattle
Details TBA. Seattle book release featuring co-editor Walidah Imarisha & contributors
June 18-21: Allied Media Conference, Detroit
Details TBA. Workshops, book signing, and more featuring Co-editors Walidah Imarisha & adrienne maree brown as well as Octavia’s Brood contributors!
Don’t see your city on the list? Want to help bring the editors of Octavia’s Brood for an event near you? You can get in touch with them at firstname.lastname@example.org to invite them!
By AK Press | February 26, 2015
The book is Keywords for Radicals: A Late Capitalist Vocabulary of Culture and Society. For those of you who know Raymond Williams’ classic Keywords, the title may be self-explanatory. It’s basically a series of historical and analytic entries about words (each authored by a different contributor) whose meanings and usage are contested within radical circles. But whether or not you get the reference—and this project is, of course, very different than Williams’—we interviewed one of the book’s editors, Kelly Fritsch, to get an overview of the project. Read on, and when you’re done, checkout the book’s website, which has more info, and a list of the book’s amazing contibutors (who include, to name just a few, Silvia Federici, Ilan Pappé, Joy James, Franco “Bifo” Berardi, and John Bellamy Foster).
AK Press: Let’s start with the title. “Keywords” obviously references Raymond Williams’ seminal book, which was published almost forty years ago. Could you talk a bit about that book for people who may not have read it, and also about what you found inspiring (or inadequate, I suppose) about it?
Kelly Fritsch: Raymond Williams was one of the founding figures of what we now refer to as cultural materialism. He wrote Keywords in the period following the Second World War in response to the transformations he observed taking place within English-language word usage and meaning. In his estimation, these changes in word usage and meaning could be viewed as an index of the broader transformations that were happening within capitalist social relations. When considered together as a “vocabulary” of culture and society, Williams imagined that the keywords he had assembled—words like “individual” and “violence” but especially “culture”— could be read like a map of the social contradictions marking this period of change.
With Keywords for Radicals, we sought to draw upon this legacy while extending it in a few important ways. The first of these was that, while Williams was interested in capitalist dynamics during the postwar period, we felt it was important to try to come to terms with the significant transformations that have marked the era of late capitalism. The second major difference between the two projects is that, whereas Williams conceived of his vocabulary in fairly broad terms, we felt that it was important to delimit the scope of our investigation to focus on the contests over word usage and meaning that regularly erupt within the radical left. While these contests often emerge around particular issues, they also symptomatically reveal some of the more general attributes of today’s radical left, as well as of society more generally. Finally, whereas Williams authored every entry in Keywords, we felt that assembling a multi-author collection would be both a great challenge and a great opportunity.
How did the three of you come together on this project?
Clare O’Connor and AK Thompson approached me to work on Keywords for Radicals shortly after the three of us resigned from the Editorial Committee of Upping the Anti: A Journal of Theory and Action at the beginning of 2012. We had worked generatively together on that project for several years and were all very committed to its political and intellectual mandate, which was to create a non-sectarian space outside of—but in dialogue with—the movements in which we participated. This work was important to us because we found that immersion in struggle could sometimes constrain our capacity to critically assess our ideas and actions. With our writers and in our pages, we sought to constitute a political “we”—not by asserting a party line but, instead, through a careful analysis of our collective shortcomings. We left Upping the Anti for different reasons, but we all felt the need to continue its vision in some form.
Around that time, AK Thompson had been politically engaging the importance of concepts and the work they do—a preoccupation that dated back to the publication of Black Bloc, White Riot, where he dissected the contradictions at work in radical claims about “community.” These discussions subsequently informed Clare O’Connor’s critique of how radicals mobilized the concept during the Toronto G20 Summit in 2010. Meanwhile, as Editors of Upping the Anti, we regularly found ourselves reading drafts in which word usage and meaning seemed very slippery; as a result, we frequently found ourselves in lengthy discussions about this problem in editorial meetings, noting the contradictory and conflicting transformations that were taking place right before us. When Clare and AK first approached me about making struggles around word usage and meaning the subject of a political intervention, I said yes without hesitation.
These keywords are “for radicals.” Why do we need them, and furthermore, need to understand the historical evolution of their usage?
When we began working on this project, we quickly became aware of how many other radicals were working on word-based projects. Of these, perhaps the most significant were the short-lived Lexicon pamphlet series put out by the Institute for Anarchist Studies and CrimethInc’s Contra-dictionary. Although very different in their purpose and orientation, both of these projects helped to make clear how important language had become as a field of struggle for contemporary radicals. In the case of the IAS project, the objective aimed at reasserting what they called “definitional understandings” of words like power, gender, and colonialism. In contrast, CrimethInc conceived their project primarily in deconstructive terms, with each entry essentially cannibalizing common-sense associations and static definitions. For example, the Contra-dictionary entry on “Gender” in Days of War, Nights of Love ends with the following declaration: “There is no male. There is no female. Get free. Get off the map.”
In contrast to both of these approaches, we sought neither to reveal what words “actually” mean nor to highlight the limits of commonsense as though such limits were a problem of individual conceptualization. Instead, we wanted to encourage an engagement with words that used the conflicts within them to point toward broader social and historical tensions and implications. To put it another way, the book engages with contested words in order to illuminate a much broader field of contradictions that extends beyond the words themselves. Developing such an awareness can help to make us more compassionate toward one another as we struggle against all odds to communicate meaning clearly; however, it can also help us to clarify what our political options are, since—as Raymond Williams noted—sometimes the tensions within a word mark actual alternatives through which “problems of belief and affiliation are contested.” When illuminated, the historical developments within a word’s usage and meaning point to this broader field of political options and alternatives. Choosing a meaning always implicitly means siding with one developmental trajectory over another. In our view, it is always better that this process be conscious and deliberate, and that the choice be explicit. Read the rest of this entry »
By AK Press | January 14, 2015
Helene Minkin’s memoir, translated by Alisa Braun and edited/introduced by Tom Goyens, is at the printer. We’re excited about this one. This is the first time Minkin’s words, which provide a unique perspective on late nineteenth- and early twentieth-century anarchism in the US, have been available in English. She forces us to reassess many of our ideas about some of the movement’s major figures. You’ll have to get the book to see how (go here to pre-order), but in the meantime here’s a snippet from Tom Goyens’s Introduction. Enjoy!
By the time Minkin arrived in New York in June 1888, this Yiddish- speaking movement had grown and there was talk of launching a publishing venture of their own. The Pioneers of Liberty made such an announcement in January 1889, and a month later the first issue of Varhayt (Truth) appeared—the first Yiddish anarchist periodical in the United States. Jewish comrades could read articles by Kropotkin and of course Most, and educate themselves about the Paris Commune and American labor news. The venture ended after five months due to lack of funds, but was soon followed by another paper, the Fraye Arbeter Shtime, one of the longest-lasting anarchist papers in history as it turned out. An entire subculture emerged modeled on what the Germans had built. Jewish anarchists set up cooperatives, mutual aid organizations, and clubs, and they staged concerts and theater performances. They were especially conspicuous as a voice for atheism and anticlerical agitation, something that made Most feel right at home. In fact, it was one of Most’s most widely read pamphlets, The God Pestilence, translated into Yiddish in 1888, that inspired and energized much of this activism. Most shocking to traditional Jews was the annual Yom Kippur ball organized by anarchists, which made a mockery out of Judaism’s holiest day of the year.
Minkin, then, witnessed upon her arrival a mature, diverse, and vibrant—if dejected after Haymarket—anarchist movement, predominantly German with a growing Jewish contingent. A movement alive with weekly meetings, large commemorative gatherings, festive fundraisers, outings, and reading clubs. Pamphlets, books, and anarchist newspapers were readily available by subscription or at various beerhalls and restaurants. This movement was also male-dominated despite the fact that some German activists championed women’s rights. Women were by no means absent; every press account of large anarchist gatherings noted the impressive attendance by women. But most club members were men, and while reliable sources are rare, it seems that most German anarchist families retained traditional gender roles within the household. Occasionally, anarchist papers in their event announcements encouraged women to participate more fully. But elsewhere in a paper like Freiheit, gendered language was not uncommon, and on one occasion, in March 1887, a woman complained about the insulting tone and promptly received an apology.
When Most and Minkin began a relationship and started a family, the anarchists loyal to Most expressed their disapproval, as Minkin relates in her memoir. Implicit in this backlash was an assumption that family life for movement members impeded the cause of revolution, softened the (male) activist, and would likely result in trouble. It may also drain resources away from the movement’s activities, they feared. One dramatic incident—if perhaps not wholly representative—illustrates this dynamic. On January 28, 1902, comrade Hugo Mohr was found dead in his Paterson, NJ apartment; he had gassed himself out of fear of a second arrest after he had been released on bail that day. According to a court reporter for the New York Sun, no friend of anarchists, Mohr had been charged with “cruelty to his family.” He had been out of work for a year, “took the money that his wife and oldest daughter earned and bought Anarchist literature with it.” He also donated money to Most’s defense fund by sending it to Helene Most who was managing the paper. The reporter added that “he beat his wife and children until they were afraid of their lives. Last Tuesday night he caught his oldest daughter by the ear and nearly tore it off.” Remarkably, Freiheit, in a brief notice chose to blame Mohr’s death on his wife: “Comrade Mohr has committed suicide by gas in Paterson. An evil woman drove him to his death. That’s how they are.”
Emma Goldman, who arrived in New York in August 1889, was especially attuned to the politics of gender and sexuality. She had recently ended a brief and unhappy marriage, and was bent on maintaining her independence and rebelliousness. If the German movement, and Most especially, provided her a foot in the door, she nonetheless became disillusioned with their outdated ideas around gender. “I expressed contempt,” she wrote, “for the reactionary attitude of our German comrades on these matters.” And again, in 1929, in a letter to Berkman, she charged that “[the Germans] remain stationary on all points except economics. Especially as regards women, they are really antediluvian.”
Johann Most’s views on women and gender fit Goldman’s description perfectly. And she would know. It was in fact Goldman’s brief but intimate relationship with her mentor Most that confirmed for her the underlying conservatism of many male activists. What Most sought in the relationship was domestic comfort and security with an assumption that she would provide it. Goldman would not, and she told him as much. Moreover, she would from now on judge herself superior as a woman activist to her roommate Helene Minkin who accepted, to some extent, a domestic role with Most. As Goldman wrote in her memoir with a hint of disdain: “A home, children, the care and attention ordinary women can give, who have no other interest in life but the man they love and the children they bear him—that was what he needed and felt he had found in Helen.” But in a 1904 letter to Berkman, her tone is much harsher. “Helena M. is a common ordinary Woman, has not developed in the least,” she wrote. “I am sorry to say, that all those of my sex we have known together [the Minkin sisters] have become ordinary Haustiere [pets] und Flatpflanzen [potted plants].”
Contrary to Goldman’s comment, however, Helene Minkin did have other interests in life, and there were times she too resented housework. She was certainly more than a domestic sidekick of the famed Johann Most. She was a committed anarchist in her own right and believed deeply in the cause for freedom and workers’ rights. She did not share the uncompromising vision of a Berkman who modeled himself after the unswerving Russian revolutionaries. She did not have the talent for forceful public speaking like Most or Goldman. She did have a talent for writing, management, and editing. After she and Most moved in together, Minkin became active in the running of Freiheit, Most’s paper that made its way to readers since 1879. And so perhaps their relationship offered, for both, a workable balance between family and work. Especially during the late 1890s when the paper nearly died, Minkin was crucial in keeping it afloat while many of the (mostly male) comrades failed to step up. At one point, Most was ready to quit and burn all the books. “Of the few who stood faithfully beside him [Most] during these tough months,” wrote biographer Rudolf Rocker, “his brave life partner Helene Most deserves special mention because time and again she helped him to keep up his work, and she took care of almost the entire expedition of the paper.”
12 Quoted in Paul Avrich, “Jewish Anarchism in the United States,” Anarchist Portraits (Princeton, NJ: Princeton University Press, 1988), 178.
13 Ibid., 179.
14 Freiheit, October 25, 1884 and June 25, 1892.
15 Freiheit, March 2, 1889. The editors had used the slur “old hags” (alte Weiber).
16 “Anarchist End His Life. Mohr Taught His Children to Anathematize the Dead President,” New York Sun, January 29, 1902. See also “Killed Himself, Cheated Police,” New York Evening World, January 28, 1902.
17 Freiheit, February 1, 1902. Originally: “Genosse Mohr hat zu Paterson per Gas Selbstmord verübt. Ein böses Weib hat ihn in den Tod gejagt. So sinn’ se.”
18 Goldman, Living My Life, vol. 1, 151.
19 Goldman to Berkman, St. Tropez (France), February 20, 1929, in Emma Goldman and Alexander Berkman, Nowhere at Home: Letters from Exile of Emma Goldman and Alexander Berkman, eds. Richard Drinnon and Anna Maria Drinnon (New York: Schocken Books, 1975), 145.
20 Goldman, Living My Life, vol. 1, 77. Italics added.
30 Minkin, “An die Leser der ‘volume,” Freiheit, April 21, 1906.
31 Rudolf Rocker, Johann Most: Das Leben eines Rebellen (Berlin: “Der Syndikalist”, 1924; Glashütten im Taunus: Detlov Auvermann, 1973), 387.
By AK Press | January 8, 2015
On this day in 1883, the trial of over sixty anarchists began in Lyon, France. The state rounded them up and charged them with reconstructing the French branch of the International Working Men’s Association, which had been outlawed the year before (in the aftermath of the Paris Commune). For their part, the accused used the opportunity to further spread their ideas. The trial, as Kropotkin later put it in his Memoirs of a Revolutionist, “during which all the accused took a very firm attitude, preaching our doctrines for a fortnight — had a powerful influence in clearing away false ideas about anarchism in France, and surely contributed to some extent to the revival of socialism in other countries… The contest between the accusers and ourselves was won by us, in the public opinion.”
Below is the declaration the anarchists made in their defense. You can find it, excerpts from Kropotkin’s own defense speech, and about 650 additional pages of Kropotkin’s words in our book Direct Struggle Against Capital: A Peter Kropotkin Anthology, edited by Iain McKay
What anarchism is, and what anarchists are, we shall try to explain: Anarchists, gentlemen, are citizens who, in an age when freedom of opinion is preached everywhere, have believed it to be their duty to call for unlimited freedom.
Yes, gentlemen, we are some thousand, some millions of workers, all over the world, who demand absolute freedom, nothing but freedom, the whole of freedom!
We want freedom—that is to say, we claim for every human being the right and the means to do whatever he pleases and only what he pleases, and to satisfy all his needs without any limit other than natural impossibilities and the needs of his neighbours, to be respected equally.
We want freedom, and we believe its existence to be incompatible with the existence of any kind of authority, whatever its origin and form may be, whether it is elected or imposed, monarchist or republican, whether it is inspired by divine right or by popular right, by holy oil  or by universal suffrage.
History is there to teach us that all governments are alike and equal. The best are the worst. There is more cynicism in some, more hypocrisy in others. In the end there is always the same behaviour, always the same intolerance. Even the most apparently liberal have in reserve, beneath the dust of legislative files, some nice little law on the International for use against troublesome opponents.
The evil, in other words, in the eyes of anarchists does not lie in one form of government rather than another. It lies in the governmental idea itself, it lies in the principle of authority.
In short, the substitution in human relationships of a free contract which can be revised or cancelled in perpetuity, for administrative and legal tutelage, for imposed discipline—that is our ideal.
Anarchists therefore intend to teach the people to do without government, just as they are beginning to learn to do without God.
The people will similarly learn to do without property owners. The worst of tyrants, after all, is not the one who imprisons you but the one who starves you, not the one who holds on to your collar but the one who tightens up your belt.
There can be no liberty without equality. There is no liberty in a society where capital is monopolised in the hands of a minority which is growing smaller every day, and where nothing is shared equally—not even public education, although it is paid for by the contributions of all.
We believe that capital—the common inheritance of mankind, since it is the fruit of the co-operation of past and present generations—must be at the disposal of all in such a way that none may be excluded, and that in turn no one may get possession of a part to the detriment of the rest.
In a word, we want equality—real equality, as a corollary or rather as a prior condition of liberty. From each according to his abilities, to each according to his needs—that is what we sincerely and strenuously desire. That is what will come about, for no regulation can prevail against claims which are at the same time legitimate and necessary. That is why you want to condemn us to all kinds of hardship.
Scoundrels that we are, we demand bread for everyone, work for everyone, and for everyone independence and justice too!
1 Literally, the Holy Ampule (Sainte-Ampoule). This was a glass vial which held the anointing oil for the coronation of the kings of France. Its first recorded use was by Pope Innocent II for the anointing of Louis VII in 1131. (Editor)
By AK Press | January 5, 2015
Underground Passages: Anarchist Resistance Culture, 1848–2011 is on its way back from the printer. We’re waiting expectantly, as are many of you, we know. Not sure whether it will take some of the edge off the anticipation or fill you with even more longing, but here’s a hefty excerpt from the Introduction (oh, and if you pre-order the book here http://www.akpress.org/underground-passages.html, we’ll ship it out to you are soon as it arrives in the warehouse).
FROM THE INTRODUCTION…
Since “an anarchist could not live a consistent life in America” or anywhere else where conditions of statism and capitalism prevailed, and insofar as the hallmark of anarchist ethics is the refusal to distinguish between ends and means or principles and practices, to be an anarchist is almost always to live in an intolerable moral bind. As the anarcho-communist Luigi Galleani (1861– 1931) put it: “By accepting a wage, by paying rent for a house, we, with all our proclaimed revolutionary and anarchist aspirations, recognize and legitimate capital … in the most tangible and painful way.” The individualist anarchist Albert Libertad (1875–1908) perhaps stated the problem most forcefully in his declaration that “Every day we commit suicide partially”:
I commit suicide when I devote, to hours of absorbing work, an amount of energy which I am not able to recapture, or when I engage in work which I know to be useless….
I commit suicide whenever I consent to obey oppressive men or measures.
I commit suicide whenever I convey to another individual, by the act of voting, the right to govern me for four years….
Complete suicide is nothing but the final act of total inability to react against the environment.
These acts, of which I have spoken of as partial suicides, are not therefore less truly suicidal. It is because I lack the power to react against society, that I inhabit a place without light and air, that I do not eat in accordance with my hunger or my taste, that I am a soldier or a voter, that I subject my love to laws or to compulsion.
At every turn, the anarchist is compelled to endorse a universe of values that is the antithesis of her own, to cancel herself out—a kind of ongoing moral suicide.
Anarchists…are of course not the only people to suffer such alienation, which is to some extent the common fate of all who are marked as marginal or radical. What is unique about our case is not only the extent of our disagreement with the world as it is given to us (defining our being by way of a longer list of things-to-be-against) but its unmediated intensity. For a Marxist, for instance, the desire for another world, however palpable, is supposed to be subject to the dialectic of history: capitalism will die of its own contradictions. No such consolation is available for anarchists—not even, as is often asserted, the consolation of a pure “human nature” that is bound to shine forth again once the dross of history is washed away. On the contrary, this romantic myth is vigorously denied by every major statement of anarchist theory, beginning with the excoriation of Rousseau by Proudhon and Bakunin alike. It is no more a question of substituting biology for history than it is of substituting history for morality. The moral question—how to live?—is left quite bare, and confronts us in all its force.
The main body of the cultural production to emerge from the anarchist movements of the nineteenth and twentieth centuries, I contend, can best be understood as a response to this question—not quite a “solution” or an “answer” so much as a way of living with the problem for as long as it lasts, a means of inhabiting history until it stops hurting. Anarchists practice culture as a means of mental and moral survival in a world from which they are fundamentally alienated. Stated positively—well, it is hard to do better than the anarchist poet Kaneko Mitsuharu (1895–1975): “To oppose is to live. / To oppose is to get a grip on the very self.”
This immediately risks being mistaken for some other kind of theory about the relation between anarchist politics and anarchist culture. One of these is the notion of cultural rebellion as a substitute for the political kind. David Weir, for instance, argues that we can read the history of anarchism as follows: whereas anarchists were on the losing side of every revolution from 1871 to 1939, their politics translated nicely into the aesthetic realm, where it came to mean a kind of individualist stance, a willful refusal to make sense to a mass audience—in other words, what came to be known simply as “modernism.” In short, Weir suggests, “anarchism succeeded culturally where it failed politically.” Of course, the same half-full glass might look completely empty if viewed from a slightly more politically engaged perspective than Weir’s. Even if anarchist impulses might be said to have migrated successfully into the domain of art, and even if they produced there practices that resisted the capitalist imperative to produce mass-market cultural commodities, this still amounted to a kind of capitalism-by-other-means, a contest for the “accumulation of symbolic capital,” which could later be traded in for the economic variety, making modern art into a kind of luxury good that would testify to the owner’s social status. Whether or not these modernist works eschewed symbolism entirely—even an ultra-abstractionist work such as Kasimir Malevich’s Black Square became a kind of symbol of the artist’s supreme will not to symbolize—they also ran the risk of becoming privatized surrogates for political refusal, something one turned to in place of collective action, a “compensation and palliative,” as John Zerzan (b. 1943) bluntly puts it, for what cannot be realized in “life.”
This is all as may be. However, the kind of anarchist-inspired cultural production that formed the kernel of modernism—the Cubist abstractions of a Pablo Picasso or the conceptual music of a John Cage, for instance—was never very deeply embedded in any real community of anarchists. It was never firmly connected to an anarcho-syndicalist organization such as the Confederación Nacional de Trabajo (CNT) or the revolutionary syndicalist Industrial Workers of the World (IWW), for instance, which sponsored and produced very different forms of art, e.g., the strikingly symbolic mass poster art of Manuel Monleón Burgos (1904–1976) or the satirical folk songs of Joe Hill (1879–1915). The modernist aesthetic studied by Weir and others, in its rejection of representation and narrative, actually has little in common with the aesthetics favored by most anarchists. The demands made on art by the residents of a bohemia, however politicized they may have been at times, were not quite the same as those made by the broader constituencies of what was, at its height, an international working-class movement.
What anarchists did demand from art, by and large, was what they demanded from all the forms and moments of their political lives: i.e., that it should, as much as possible, embody the idea in the act, the principle in the practice, the end in the means. If anarchism is “prefigurative politics,” striving to make the desired future visible in and through one’s actions in the present, then anarchist resistance culture had to somehow prefigure a world of freedom and equality.
The sociologist Howard J. Ehrlich offers us what could be a helpful handle on this notion of anarchist culture as prefigurative when he speaks of a “revolutionary transfer culture,” i.e., “that agglomeration of ideas and practices that guide people in making the trip from the society here to the good society there in the future.” The metaphor of “transfer” is misleading, however, if it makes us imagine this process as something too easy; in the age of globalization, after all, a “trip” is inevitably only a matter of hours at most. Particularly during periods of intense repression, committed anarchists were not always convinced that rapid change was imminent: “Not for a hundred, not for five hundred years, perhaps, will the principles of anarchy triumph,” Emma Goldman (1869–1940) surmised. Nor was the revolution she wanted only a matter of overthrowing the State or abolishing Capital; a “transvaluation not only of social, but also of human values,” encompassing “every phase of life,—individual, as well as the collective; the internal, as well as the external phases,” was not necessarily to be imagined on the Jacobin model of a single, swift transformation. Traveling, movement, mobility are all appropriate images, except insofar as they foreground the endpoint, the destino. While anarchists generally think of their aspirations in terms of “revolution,” the journey—“walk[ing] toward anarchy,” as Errico Malatesta (1853–1932) put it—is at least as important as the goal.
How could anarchists maintain such a pitch of activity, such an optimism of the will, in the face of such pessimism of the intellect? As prefigurative politics, anarchism can entail a paradoxically pessimistic attitude toward the possibility of arriving at a revolutionary moment: a certain historical amor fati or “anarcho-fatalism.” Francis Dupuis-Déri notes precisely such an indifference toward “the revolution” as event among contemporary anarchist activists. Instead of deferring desires into a utopian future seen as imminent, anarchist activists seek to make their desires as immanent as possible—to demand more from their relationships, from the process of political activity, from their everyday lives. While Dupuis-Déri attributes contemporary anarcho-fatalism in part to a realistic reckoning of the poor prospects for a classical “revolution” in the relatively affluent and stable global North, such an orientation is hardly a recent phenomenon; we find it clearly and forcefully theorized in the writings of Gustav Landauer (1870–1919), anarchist martyr of the abortive German revolution of 1919.
In Die Revolution, written in 1911 and reissued on the eve of the actual event itself, Landauer took up Proudhon’s suggestion that “there is a permanent revolution in history,” reinterpreting history in terms of a continuity of revolutionary energies—sometimes forced “underground,” at other times erupting into the open air. In this interpretation, revolution becomes not a historically and geographically isolated event but a more nebulous process that only occasionally condenses into decisive moments—“evolution preceding revolution,” as Elisée Reclus put it, “and revolution preceding a new evolution, which is in turn the mother of future revolutions.” This takes the logic of revolution far from the scientific pretensions of historical materialism. Indeed, where Marx rebuked Bakunin for looking to “willpower” and not “economic conditions” as the source of revolution, for Landauer, it is precisely will and desire, social emotions, that are the primary revolutionary forces: revolution is “possible at all times, if enough people want it”:
Little is to be expected from external conditions, and people think too much about the environment, the future, the others, separating means and ends too much, as if an end could be attained in this way. Too often you think that if the end is glorious, dubious means must also be justified. But only the moment exists for us; do not sacrifice the reality to the chimera! If you seek the right life, live it now; you make it difficult by seeking it outside yourselves, in the future, and for the sake of this beautiful future you fill your present with ugliness…. If the glory and the kingdom of God on earth should ever come for the world, for the masses, for people and nations, can it come in any way other than by the fact that one immediately begins to do what is right?
If we can await nothing from “external conditions,” we must demand everything from ourselves, from within. This inward turn, however, is not to be understood as a subjective substitute for social action (like one of the “revolutions from within” peddled by pop psychologists); it is a fully social and material attempt to come to grips with the world. Like Gatti’s tunnel, it is a “line of flight”—“not a leap into another realm,” Todd May explains, but “a production within the realm of that from which it takes flight.” In short, this is a matter of resistance, of finding ways, “at every instant,” to “withdraw from injustice.” In the words of Landauer’s essay, “Durch Absonderung zur Gemeinschaft [Through Separation to Community],” it is out of a profound sense of responsibility to others that anarchists seek “to leave these people,” to keep “our own company and our own lives”; “Away from the state, as far as we can get! Away from goods and commerce! Away from the philistines! Let us … form a small community in joy and activity.” Landauer’s conception of anarchism as exodus, striving toward “community” precisely “through separation,” illuminates the purpose of anarchist resistance culture: to enable us, while remaining within the world of domination and hierarchy, to escape from it.
Something like Ehrlich‘s “transfer culture” or Landauer’s “community through separation” is carried by the Italian Autonomists’ concept of “exodus.” Exodus, a process of “engaged withdrawal” from authoritarian institutions, which is at the same time the “founding” of a new community, was partly inspired by observations of U.S. black nationalism, which used the image of the passage out of Egypt “to change circumstances without [anyone] shifting one millimetre in space.” Indeed, from the perspective of exodus, the question of whether the emancipated future is imminent or remote is beside the point:
The motivating force of the sticking together and the unity— the “being together”—of that group that was on its way (“in movement”) toward the Promised Land, toward the collective dimension of its own emancipation, was probably more the unidimensionality of the desert, its immobility and immutability, than any hopes for the approach of some eventual future goal.
Anarchist resistance culture is a way of living in transit through this desert. The resistance culture of the anti-apartheid movement had not only a specific target but a destino, a Promised Land, an end. Anarchist resistance is not mainly defined by its end; it is a middle, a means.
It is a tunnel.
30 Blaine McKinley, “‘The Quagmires of Necessity’: American Anarchists and Dilemmas of Vocation,” American Quarterly 34.5 (Winter 1982): 507.
31 Luigi Galleani, The Principle of Organization, trans. Wolfi Landstreicher (Cascadia: Pirate Press Portland, 2006), 4. In a contemporary echo, Laura Portwood-Stacer observes that among anarchists today, “everyone can be called out at some point for not living up to anarchist principles,” since— no less than 1925—“to live in contemporary society is to be complicit with capitalism and other forms of exploitation” (130).
32 Albert Libertad, “The Joy of Life,” in Man! An Anthology of Anarchist Ideas, Essays, Poetry and Commentaries, ed. Marcus Graham (London: Cienfuegos Press, 1974), 355–356. Cf. Alexandra Myrial (a.k.a. Alexandra David-Néel, 1868–1969), in Pour la Vie (1901): “Obedience is death. Each instant man submits to an alien will is an instant cut off from his life” (13).
33 The notion that anarchists were anarchists because they believed in the existence of a good human nature, repressed by social institutions such as the State, that merely awaited expression, is really a durable misreading that survives in spite of many concerted attempts to puncture it, perpetuated by political scientists, philosophers, and historians alike. See, for instance, Dave Morland’s “Anarchism, Human Nature and History: Lessons for the Future” (in Twenty-First Century Anarchism, eds. Jon Purkis and James Bowen [UK: Cassell, 1997], 8–23), David Hartley’s “Communitarian Anarchism and Human Nature” (in Anarchist Studies 3.2 : 145–164), and my own Anarchism and the Crisis of Representation: Hermeneutics, Aesthetics, Politics (Selinsgrove, PA: Susquehanna University Press, 2006), 56–60.
34 See, for instance, the ridicule heaped by Proudhon on Rousseau’s notion that “Man is born good … but society … depraves him” (System of Economic Contradictions: or, the Philosophy of Misery, trans. Benjamin R. Tucker [Boston: Benjamin R. Tucker, 1888], 404), or Bakunin’s contempt for Rousseau’s conception of “primitive men enjoying absolute liberty only in isolation” (Bakunin on Anarchism, 128).
35 Kaneko Mitsuharu, “Opposition,” trans. Geoffrey Bownas and Anthony Thwaite, in 99 Poems in Translation: An Anthology, ed. Harold Pinter et al. (New York: Grove Press, 1994), 54–55.
36 David Weir, Anarchy and Culture: The Aesthetic Politics of Modernism (Massachusetts: University of Massachusetts, 1997), 5.
37 Pierre Bourdieu, The Field of Cultural Production: Essays on Art and Literature, trans. Randal Johnson (New York: Columbia University Press, 1993), 75.
38 John Zerzan, Elements of Refusal (Seattle: Left Bank Books, 1988), 56.
39 The term “revolutionary syndicalism” refers to the radical movement emerging in the 1890s, eclectic as to ideology but firmly internationalist and anti-statist (and harboring a substantial faction of self-defined anarchists), that saw direct action and self-organization through unions (in French, syndicats) as the means proper to workers’ emancipation. The origins of the term “anarcho-syndicalism” (and its cognates) are somewhat cloudy, but it appears to have come into use in the early 1920s, first as an epithet hurled by Communist Party members at syndicalists who resisted the assimilation of their movement, then as a self-description adopted by some of those same syndicalists (David Berry, A History of the French Anarchist Movement, 1917–1945 (Oakland, CA: AK Press, 2009), 152; Mintz,“Guión provisional sobre el anarcosindicalismo,” El Solidario 14 [Fall 2008]: xii–xiii). Anarcho-syndicalists specifically defined the emancipatory goal of revolutionary syndicalism as anarchy (or, in the formulation of the CNT, “libertarian communism”).
40 For a somewhat contrary view, see Allan Antliff ’s Anarchist Modernism: Art, Politics, and the First American Avant-Garde (Chicago: University of Chicago Press, 2001).
41 Howard J. Ehrlich, “How to Get from Here to There: Building Revolutionary Transfer Culture,” in Reinventing Anarchy, Again, ed. Howard J. Ehrlich (Edinburgh: AK Press, 1996), 329.
42 Qtd. in Michelson “A Character Study of Emma Goldman,” Emma Goldman: A Documentary History of the American Years, Vol. 1, ed. Candace Falk (Berkeley: University of California Press, 2003), 441.
43 Emma Goldman, My Disillusionment in Russia (Mineola, NY: Dover Publications, 2003), 259; and Anarchism and Other Essays (New York: Mother Earth Publishing Association, 1910), 56. Similarly, Ruth Kinna has argued that recent poststructuralist interpreters of the anarchist tradition misread Kropotkin’s conception of revolution: “It was not a matter of going to sleep in a statist system one night and waking up in utopia the next morning. Kropotkin believed that revolution was necessary, but it was work in progress as much as a cataclysmic event” (82).
44 Errico Malatesta, “Towards Anarchism,” in Anarchism: A Documentary History of Libertarian Ideas, Vol. 1, ed. Robert Graham (Montréal: Black Rose Books, 2005), 506.
45 Francis Dupuis-Déri, “En deuil de révolution? Pensées et pratiques anarcho-fatalistes.” Réfractions 13 (Automne 2004): 139–150.
46 Proudhon, Oeuvres complètes 17 (Paris: Librairie Internationale, 1868), 142; Landauer, Revolution, 116, 154.
47 Elisée Reclus, “Evolution, Revolution, and the Anarchist Ideal,” in Anarchy, Geography, Modernity: The Radical Social Thought of Elisée Reclus, eds. and trans. John Clark and Camille Martin (Lanham, MD: Lexington Books, 2004), 153.
48 Karl Marx and Frederick Engels, Collected Works Vol. 24: Marx and Engels, 1874–83 (London: Lawrence & Wishart, 1989), 518; Gustav Landauer, For Socialism, trans. David J. Parent (St. Louis, MO: Telos Press, 1978), 74.
49 Gustav Landauer, Der Werdende Mensch: Aufsätze über Leben und Schrifttum, ed. Martin Buber (Potsdam: G. Kiepenheuer, 1921), 228.
50 Todd May, Gilles Deleuze: An Introduction (Cambridge: Cambridge University Press, 2005), 128.
51 Landauer, Der Werdende Mensch, 228, trans. and emphasis mine.
52 Landauer, Revolution, 94–108.
53 Paolo Virno, “Virtuosity and Revolution: The Political Theory of Exodus,” trans. Ed Emory, in Radical Thought in Italy: A Potential Politics, eds. Michael Hardt and Paolo Virno (Minneapolis: University of Minnesota Press, 1996), 196; Andrea Colombo qtd. in Steve Wright, “Confronting the Crisis of ‘Fordism’: Italian Debates Around Social Transition,” http:// www.arpnet.it/chaos/steve.htm.
54 Marco Revelli, “Worker Identity in the Factory Desert,” trans. Ed Emory, in Radical Thought in Italy, 118–119. This also recalls Walter Benjamin’s concluding remarks in “Theses on the Philosophy of History”: “We know that the Jews were prohibited from investigating the future…. This does not imply, however, that for the Jews the future turned into homogeneous, empty time. For every second of time was the strait gate through which the Messiah might enter” (Walter Benjamin, Illuminations: Essays and Reflections, trans. Harry Zohn and ed. Hannah Arendt [New York: Schocken Books, 1969], 264).
By AK Press | December 18, 2014
A hundred and twenty years ago this week, Voltarine de Cleyre gave the following impassioned speech at a benefit concert for Emma Goldman and others who had been arrested the previous August at a demonstration. In the process, she makes an equally sharp argument in favor of expropriating the wealth of the ruling class.
In Defense of Emma Goldmann and the Right of Expropriation
by Voltairine De Cleyre
“A starving man has a natural right to his neighbor’s bread.” Cardinal Manning.
”I have no idea of petitioning for rights. Whatever the rights of the people are, they have a right to them, and none have a right to either withold or grant them.” Paine’s ”Rights of Man”
”Ask for work; if they do not give you work ask for bread; if they do not give you work or bread then take bread.” Emma Goldmann.
Delivered in New York, Dec. 16. 1894.
The light is pleasant, is it not my friends? It is good to look into each other’s faces, to see the hands that clasp our own, to read the eyes that search our thoughts, to know what manner of lips give utterance to our pleasant greetings. It is good to be able to wink defiance at the Night, the cold, unseeing Night. How weird, how gruesome, how chilly it would be if I stood here in blackness, a shadow addressing shadows, in a house of blindness! Yet each would know that he was not alone; yet might we stretch hands and touch each other, and feel the warmth of human presence near. Yet might a sympathetic voice ring thro’ the darkness, quickening the dragging moments. — The lonely prisoners in the cells of Blackwell’s Island have neither light nor sound! The short day hurries across the sky, the short day still more shortened in the gloomy walls. The long chill night creeps up so early, weaving its sombre curtain before the imprisoned eyes. And thro’ the curtain comes no sympathizing voice, beyond the curtain lies the prison silence, beyond that the cheerless, uncommunicating land, and still beyond the icy, fretting river, black and menacing, ready to drown. A wall of night, a wall of stone, a wall of water! Thus has the great State of New York answered EMMA GOLDMANN; thus have the classes replied to the masses; thus do the rich respond to the poor; thus does the Institution of Property give its ultimatum to Hunger!
“Give us work” said EMMA GOLDMANN; “if you do not give us work, then give us bread; if you do not give us either work or bread then we shall take bread.”– It wasn’t a very wise remark to make to the State of New York, that is–Wealth and its watch-dogs, the Police. But I fear me much that the apostles of liberty, the fore-runners of revolt, have never been very wise. There is a record of a seditious person, who once upon a time went about with a few despised followers in Palestine, taking corn out of other people’s corn-fields; (on the Sabbath day, too). That same person, when he wished to ride into Jerusalem told his disciples to go forward to where they would find a young colt tied, to unloose it and bring it to him, and if any one interfered or said anything to them, were to say: “My master hath need of it”. That same person said: “Give to him that asketh of thee, and from him that taketh away thy goods ask them not back again”. That same person once stood before the hungry multitudes of Galilee and taught them, saying: “The Scribes and the Pharisees sit in Moses’ seat; therefore whatever they bid you observe, that observe and do. But do not ye after their works, for they say, and do not. For they bind heavy burdens, and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. But all their works they do to be seen of men; they make broad their phylacteries, and enlarge the borders of their garments: and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi’.” And turning to the scribes and the pharisees, he continued: “Woe unto you, Scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a presence make long prayers: therefore shall ye receive the greater damnation. Woe unto you, Scribes and Pharisees, hypocrites! for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, and mercy, and faith: these ought ye to have done and not left the other undone. Ye blind guides, that strain at a gnat and swallow a camel! Woe unto you, Scribes and Pharisees, hypocrites! for ye make clean the outside of the cup end plaster, but within they are full of extortion and excess. Woe unto you, Scribes and Pharisees, hypocrites! For ye are like unto whited sepulchres, which indeed appear beautiful outward, but within are full of dead men’s bones and all uncleanness. Even so ye outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Woe unto you, Scribes and Pharisees, hypocrites! Because ye build the tombs of the prophets and garnish the sepulchres of the righteous; and say, ‘if we had been in the days of our fathers we would not have been partakers with them in the blood of the prophets’. Wherefore ye be witnesses unto yourselves that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers! Ye serpents! Ye generations of vipers! How can ye escape the damnation of hell!” Read the rest of this entry »
By AK Press | December 3, 2014
Walidah Imarisha is the co-editor (along with adrienne maree brown) of Octavia’s Brood: Science Fiction Stories from Social Justice Movements, a book we’re publishing in April in collaboration with the Institute for Anarchist Studies. The project is a fascinating and exciting one, and we’re looking forward to holding the final product in our hands (as are many people!). In the meantime, here’s a thought-provoking and Octavia’s-Brood-related essay that Walidah wrote for The Abolitionist last December. Enjoy.
Imagine a World Without Prisons: Science Fiction, Fantasy, Superheroes, and Prison Abolition
by Walidah Imarisha
“And then the orcs stage an uprising and seize the means of production, since they are not only the soldiers, they are also the exploited labor of Middle Earth. If they rise up, Mordor grinds to a halt!”
This unlikely strategy came out of a workshop called “Imaginative Fiction and Social Change,” at the Allied Media Conference, an annual gathering in Detroit of radical activists, artists and media makers. The facilitator (and Octavia’s Brood contributor), Morrigan Phillips, broke participants into small groups and each one got a fictional land: Oz, the Death Star, Hogwarts, Springfield (of Simpsons fame). Participants then analyzed the conflict and came up with direct action tactics to move their cause for justice forward.
“A successful direct action is like creating a good fantasy story. It’s like a quest,” Phillips said excitedly in the introduction. “There is a conflict, compelling characters, a good plan, build up, twists and turns, adversity, the climax, and then the win where everyone goes home satisfied. If you do it right.”
As Phillips demonstrated, many of the lessons to be taken from science fiction (or speculative fiction/fantasy/horror/take your pick) are incredibly useful when building community-based systems of accountability and abolishing the prison system.
The first and fundamental lesson is that all organizing is science fiction. The question of how do we ensure communities are safe, whole and accountable outside of a criminal justice system created to criminalize and incarcerate many of our communities is a central focus in social justice work. And it is a central question in science fiction as well.
I am co-editing, with visionary movement strategist adrienne maree brown, an anthology of radical science fiction written by folks involved in social justice, called Octavia’s Brood: Science Fiction Stories From Social Justice Movements.
This principle is the foundation we started the anthology from; that when we talk about a world without prisons, a world without police violence, a world where everyone has food, clothing, shelter, quality education, a world free of white supremacy, patriarchy, capitalism, heterosexism – we are talking about a world that doesn’t currently exist.
But being able to envision these worlds equips us with tools to begin making these dreams reality.
adrienne maree brown calls science fiction “an exploring ground,” saying it offers a perfect medium for organizers to explore different outcomes and strategies in theory, before we have to deal with the real world costs.
She asks, “How do we handle the worst of our own behavior? How do we stop perpetuating our fears and assumptions? What are the long-term outcomes of applying models like truth and reconciliation, and transformative justice? This is one of the most exciting and far-reaching topics in science fiction.”
And she’s not the only one. Poet and organizer Leah Lakshmi Piepzna-Samarasinha, also an Octavia’s Brood contributor, says, “As a transformative justice organizer, some of my earliest (and current) inspirations for imagining worlds that create safety and deal with violence and harm without prisons are radical science fiction books.”
The Transformative Justice Science Fiction Readercame out of a workshop Piepzna-Samarasinha and others co-organized at the AMC two years ago exploring these very intersections. In the reader, the organizers wrote, “Over the past few years we found each other out. As people thinking about [transformative justice], and as sci fi geeks seeing interesting examples of potential futures rooted in TJ approaches in our isolated reading experiences.”
Many organizers cite books like Woman on the Edge of Time, Dhalgren, Midnight Robber, Futureland, The Dispossessed, Fifth Sacred Thing, Who Fears Death? and Lillith’s Brood as important texts to study for anyone thinking about building alternatives to incarceration.
In fact, Octavia’s Brood is named to honor the legacy of Octavia Butler, author of Lilith’s Brood, among her many books that carry important lessons for social movements. brown has been leading Octavia Butler emergent strategy sessions around the country, gathering groups to study Butler’s writing and apply it to their organizing. brown and others also created the Octavia Butler Strategic Reader.
It’s not just books either; Piepzna-Samarasinha facilitated a workshop at this year’s AMC that pulled lessons from the film Born in Flames, directed by Lizze Borden, which focuses on alternative systems of justice for women in a post-democratic socialist revolution New York landscape.
brown and I have found justice, incarceration and community accountability to be strong themes in many of the stories written for Octavia’s Brood.In Autumn Brown’s story “small and bright,” as punishment for an unforgivable crime, a member of an underground post-apocalyptic society is “surfaced,” forced into exile on the barren surface of the devastated Earth. Banishment from a community is something many folks working on community accountability grapple with as a concept.
My own story in the collection, “Black Angels and Blue Roses,” uses the tale of a fallen angel with the power to “sing” humans a second chance in life as a means of exploring our collective responsibility in the healing of one another.
adrienne maree brown’s piece “The River,” one of the Detroit-based science fiction pieces she was just awarded a Kresge Fellowship to create, explores the concept of what does justice look like for crimes the current criminal justice system does not even have language for, does not even acknowledge as a crime – gentrification, displacement, economic devastation, generational institutionalized oppression.
This leads to another important lesson for those of us who believe in alternatives to incarceration: there is always the potential for a quest to be hijacked for nefarious purposes. For example, though superheroes were the first encounter most of us have had with alternative systems of justice, it does not mean that they embody radical or transformative politics. Just like in the real world we have the Minute Men as alternatives to police, in the superhero world we have folks like the Punisher, who just kills anyone who gets in his way. Debuting at a time when this nation was debating the death penalty (1974), Punisher speaks to the dangerous reactionary dystopias that can be created if we are not strongly rooted in our principles and values.
A powerful counterpoint to this mentality is the young adult fiction novel The Adventures of Darius Logan Book One: Super Justice Force, by Octavia’s Brood contributor David F. Walker,. In Super Justice Force, a young Black teenager Darius Logan is offered the choice between going to prison or going to a program run by the world’s greatest team of superheroes, a team that also includes former super-villains. One powerful subplot is the relationship between Nightwatcher and Otto Rekker (nods to Batman and The Joker), once arch enemies, now close teammates who attend each other’s summer barbecues.
Manny, another former mad villain, says to Darius when he questions Otto’s presence, “Someone breaks the law, you can bet they got their reasons – reasons they can justify… Hell, Doc Kaos can probably make a compellin’ case for tryin’ to destroy the human race.” This quote highlights the need for understanding, to hear motivations and intentions, while still holding people accountable for the harm they do and the damage they cause.
Another important lesson I have personally learned from science fiction is quests are the work of a community, never just one person. Without allies and community support, there is no chance of winning. I have relearned this in my organizing work, as well as working on this anthology. It has been one of the most inspiring and happiest projects, to work with visionaries I consider family and mentors as we re-imagine the world around us.
Perhaps the lesson from the fantasy quest Phillips spoke of most relevant to abolishing the prison system and creating community accountability is how difficult it is. Quests are never neat and easy. Quests test everything you know about yourself, everything you think you know about the world. You have to make some of the hardest decisions of your life, and sometimes you choose wrong. Sometimes you make things worse. But you keep going.
I often think of the scene in The Lord of the Rings: Two Towers when Frodo and Sam are at Osgiliath, where the immense power and resources of the enemy become clear, and Frodo says he can’t go on with the quest.
Frodo: “What are we holding on to, Sam?”
Sam: “That there’s some good in this world, Mr. Frodo. And it’s worth fighting for.”
This is what so much of our organizing work, especially around prison abolition, is based on – faith. A faith, sometimes in the face of powerful evidence to the contrary, that there is positivity and healing to be had on the other side of pain and suffering and hurt. That is what keeps us moving through those times when all hope is otherwise lost.
Prison abolition says we know inherently we have the ability to be the best of ourselves. Abolition says we can operate from the principles of wholeness and healing, rather than retribution and vengeance. When I asked poet, Black feminist thinker, and Octavia’s Brood contributor Alexis Pauline Gumbs how abolition and science fiction connected to her, she said, “For me prison abolition is a speculative future. It imagines a species with a set of fully developed powers that are right now only fledgling. We are that species.”
And even when there is a positive resolution to the epic quest you undertook, you know it is just part of a larger ongoing struggle. This is not the end – it is merely the waiting period for the next book in the series to come out, when the work begins anew, and you use the hard won lessons from book one to move ever towards justice in the sequels.
This process of struggle is also what community accountability looks like.
Walidah Imarisha is an educator, writer, poet and organizer. She is the co-editor of Octavia’s Brood: Science Fiction Stories From Social Justice Movements (AK Press, Spring 2015). She has taught in Portland State University’s Black Studies Department and Oregon State University’s Women, Gender, Sexuality Studies Department.
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