One of the major confusions in the anarchist movement in the USA and parts of Europe arises out of primitivism and its claim to be part of the anarchist movement. But primitivism is not a realistic strategy for social revolution and it opposes the basic purpose of anarchism – the creation of a free mass society. Primitivists have attempted to reply to these criticisms but these replies are easily exposed as more to do with faith then reality.
Over the last decade a generalized critique of civilization has been made by a number of authors, mostly based in the USA. Some of these have chosen to identify as anarchists although the more general self-identification is primitivist. There overall argument is that ‘civilisation’ itself is the problem that results in our failure to live rewarding lives. The struggle for change is thus a struggle against civilization and for an earth where technology has been eliminated. [PDF]
Insurrections – the armed rising of the people – has always been close to the heart of anarchism. The first programmatic documents of the anarchist movement were created by Bakunin and a group of European left-republican insurrectionists as they made the transition to anarchism in Italy in the 1860’s. This was not a break with insurrectionism but with left-republicanism, shortly afterwards Bakunin was to take part in an insurrection in Lyon in 1870.
The Easter 1916 rising in Dublin is often portrayed simply as nationalist blood sacrifice but it can also be examined as an insurrection which was seriously planned to defeat the British army. It is credited with transforming political attitudes in Ireland, leading to the partally successful war of independance but nationalist histories tend to understate the other reasons why the situation was transformed and to completely ignore the wave of workers struggles that broke out during the war.
Revolutionary martyrs, being unable to speak for themselves, are liable to be claimed by all sorts of organisations with whom in real life they would have had little in common. When they are of national or international importance, like the Irish syndicalist James Connolly, this also mean that biographies often tend to be very partisan affairs, aimed at recruiting the dead to one cause or another. The story of their life becomes reduced to a morality tale whose conclusion is whatever positions the author holds dear today.
Ken Loaches ‘The Wind that Shakes the Barley’ got its North American release this week. In many ways this film is similar to his earlier film ‘Land and Freedom’ in seeking to introduce the elements of class struggle in both events to a mainstream audience which would only be aware of them as interesting military conflicts.
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The March 1st action at Shannon
If you were anywhere in Ireland in the last week of February you can’t have missed the hype ahead of the March 1st direct action called at Shannon by the Grassroots Network Against the War (GNAW). Suddenly every politician, reporter and even bishop in the country was joining the queue to denounce the planned ‘violent’ protest. The morning before the protest irony died on its feet when Sinn Fein announce it was pulling out of the unrelated Irish Anti War Movement protest at the airport for fear of violence.
A report on the first of the Grassroots Gathering direct action style protests against the re-fueling of US War planes at Shannon airport.
A protest against an international privitisation conference at Dublin’s Burlington hotel Oct 10 2001 turned violent when the Gardai (Irish police) attacked protesters with batons. They were aided by a number of non uniformed men armed with sticks and torches, some of who may have been political police (Special Branch) but others appeared to be private security.
On January 1st 1994, a rebel army called the Emiliano Zapata Liberation Front (EZLN) rose against the Mexican government in Chiapas, Mexico. Workers Solidarity contributor Andrew Flood has been researching the life of ordinary people in the Zapatista area. Below he writes about some of his findings