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Since the last third of the 20th century, anarchists have been involved in student protest movements, peace movements, squatter movements, and the anti-globalization movement, among others. Anarchists have participated in violent revolutions (such as in Revolutionary Catalonia and the Free Territory) and anarchist political organizations (such as IWA-AIT or the IWW) exist since the 19th century.
There is no doubt that 60s anarchism was libertarian and linked to the sexual revolution, liberation of the erotic instincts and what Herbert Marcuse called "nonrepressive sublimation". Yet, contemporary anarchism can be seen as a powerful critique of the pseudo-libertarianism of contemporary neo-liberalism, where the sexual revolution has turned the culture industry into the sex industry - ask yourself, is there today anything less transgressive and more normalizing than pornography? One might say that contemporary anarchism is about responsibility, whether sexual, ecological or socio-economic; it flows from an experience of conscience about the manifold ways in which the West ravages the rest; it is an ethical outrage at the yawning inequality, impoverishment and disenfranchisment that is so palpable locally and globally. --Simon Critchley, Infinitely Demanding
In the United Kingdom in the 1970s this was associated with the punk rock movement, as exemplified by bands such as Crass (pioneers of the anarcho-punk subgenre) and the Sex Pistols. The housing and employment crisis in most of Western Europe led to the formation of communes and squatter movements like that of Barcelona, Spain. In Denmark, squatters occupied a disused military base and declared the Freetown Christiania, an autonomous haven in central Copenhagen. The relationship between anarchism, punk, and squatting has carried on into the 21st century.
Since the revival of anarchism in the mid 20th century, a number of new movements and schools of thought emerged, well documented in Robert Graham's Anarchism: A Documentary History of Libertarian Ideas, Volume Two, The Emergence of the New Anarchism (1939-1977). Although feminist tendencies have always been a part of the anarchist movement in the form of anarcha-feminism, they returned with vigour during the second wave of feminism in the 1960s. The American Civil Rights Movement and the movement against the war in Vietnam also contributed to the revival of North American anarchism. European anarchism of the late 20th century drew much of its strength from the labour movement, and both have incorporated animal rights activism. Anarchist anthropologist David Graeber and anarchist historian Andrej Grubacic have posited a rupture between generations of anarchism, with those "who often still have not shaken the sectarian habits" of the 19th century contrasted with the younger activists who are "much more informed, among other elements, by indigenous, feminist, ecological and cultural-critical ideas", and who by the turn of the 21st century formed "by far the majority" of anarchists.
Whilst the classical schools of anarchist thought remain popular and relevant to the modern world (for example, anarcho-syndicalism, a movement within anarchism that seeks to organize society along economic syndicalism, has proponents that include Noam Chomsky, who said it is "highly relevant to advanced industrial societies), anarchism continues to generate many philosophies and movements, at times eclectic, drawing upon various sources, and syncretic, combining disparate concepts to create new philosophical approaches.
Insurrectionary anarchism is a revolutionary theory, practice, and tendency within the anarchist movement which emphasizes insurrection within anarchist practice. It is critical of formal organizations such as labor unions and federations that are based on a political programme and periodic congresses. Instead, insurrectionary anarchists advocate informal organization and small affinity group based organization. Insurrectionary anarchists put value in attack, permanent class conflict, and a refusal to negotiate or compromise with class enemies. The Informal Anarchist Federation (not to be confused with the synthesistItalian Anarchist Federation also FAI ) is an Italian insurrectionary anarchist organization. It has been described by Italian intelligence sources as a "horizontal" structure of various anarchist terrorist groups, united in their beliefs in revolutionary armed action. In 2003, the group claimed responsibility for a bomb campaign targeting several European Union institutions. In 2010, Italy's postal service intercepted a threatening letter containing a bullet addressed to Prime Minister Silvio Berlusconi. A large envelope containing a letter addressed to Berlusconi with the threat "you will end up like a rat" was discovered on Friday in a post office in the Libate suburb of the northern city of Milan. On 23 December 2010, credit for exploding parcels delivered to the Swiss and Chilean embassies in Rome was claimed by the Informal Anarchist Federation,.
Religious anarchism refers to a set of related anarchist ideologies that are inspired by the teachings of (organized) religions, but many anarchists have traditionally been skeptical of and opposed to organized religion. Many different religions have served as inspiration for religious forms of anarchism, most notably Christianity, as Christian anarchists believe that biblical teachings give credence to anarchist philosophy. Non-Christian forms of religious anarchism include Buddhist anarchism, Jewish anarchism and most recently Neopaganism. Neopaganism focuses on the sanctity of the environment and equality and is often of a decentralized nature. This led to a number of Neopagan-inspired anarchists, one of the most prominent of which is Starhawk, who writes extensively about both spirituality and activism.
Post-anarchism is a revision of classical anarchism through influence of Baudrillard, Deleuze, Foucault, Lacan, and Nietzsche. Critics argue that this theory work ignores principles of economic exploitation and class warfare and does not produce political action.
Left-wing market anarchism is associated with scholars such as Kevin Carson, Roderick T. Long, Charles Johnson, Brad Spangler, Samuel Edward Konkin III, Sheldon Richman, Chris Matthew Sciabarra and Gary Chartier,who stress the value of radically free markets, termed "freed markets" to distinguish them from the common conception which these libertarians believe to be riddled with statist and capitalist privileges. Referred to as left-wing market anarchists or market-oriented left-libertarians, proponents of this approach strongly affirm the classical liberal ideas of self-ownership and free markets, while maintaining that taken to their logical conclusions these ideas support strongly anti-corporatist, anti-hierarchical, pro-labor positions in economics; anti-imperialism in foreign policy; and thoroughly liberal or radical views regarding such cultural issues as gender, sexuality, and race. This strand of left-libertarianism tends to be rooted either in the mutualist economics conceptualized by Pierre-Joseph Proudhon, American individualist anarchism, or in a left-wing interpretation or extension of the thought of Murray Rothbard.
Free-market anarchism, usually referring to anarcho-capitalism, is a political philosophy advocating property rights and the non-aggression principle. While not considered to be a form of anarchism by the majority of anarchists, due to its connection with capitalism, it is most common in the United States. It is "based on a belief in the freedom to own private property, a rejection of any form of governmental authority or intervention, and the upholding of the competitive free market as the main mechanism for social interaction." Anarcho-capitalists advocate for all services, including law enforcement and security, to be performed by multiple private providers all competing for business, rather than by a monopolist state agency funded by taxation. Anarcho-capitalism's proponents include Murray Rothbard, David D. Friedman, Hans-Hermann Hoppe and Walter Block
Anarcho-transhumanism is a recently new branch of anarchism that takes traditional and modern anarchism, typically anarcho-syndicalism and combines it with transhumanism and post-humanism. It can be described as a "liberal democratic revolution, at its core the idea that people are happiest when they have rational control over their lives. Reason, science, and technology provide one kind of control, slowly freeing us from ignorance, toil, pain, disease and limited lifespans (aging)".
"New Anarchism" is a term that has been notably used by Andrej Grubacic, amongst others, to describe the most recent reinvention of the anarchist thought and practice. What distinguishes the new anarchism of today from the new anarchism of the 1960s and 1970s, or from the work of US-UK based authors like Murray Bookchin, Paul Goodman, Herbert Read, Colin Ward and Alex Comfort, is its emphasis on the global perspective. Essays on new anarchism include David Graeber's "New Anarchists" in A Movement of Movements: is Another World Really possible?, ed. Tom Mertes (London: Verso, 2004) and Grubacic's "Towards Another Anarchism" in World Social Forum: Challenging Empires, ed. Jai Sen and Peter Waterman (Montreal: Black Rose Books, 2007). Other authors have criticized the term for being too vague.
^"Authority is defined in terms of the right to exercise social control (as explored in the "sociology of power") and the correlative duty to obey (as explored in the "philosophy of practical reason"). Anarchism is distinguished, philosophically, by its scepticism towards such moral relations-by its questioning of the claims made for such normative power- and, practically, by its challenge to those "authoritative" powers which cannot justify their claims and which are therefore deemed illegitimate or without moral foundation."Anarchism and Authority: A Philosophical Introduction to Classical Anarchism by Paul McLaughlin. AshGate. 2007. pg. 1
^ ab"IAF principles". International of Anarchist Federations. Archived from the original on 5 January 2012. The IAF - IFA fights for : the abolition of all forms of authority whether economical, political, social, religious, cultural or sexual.
^"Anarchism, then, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social wealth; an order that will guarantee to every human being free access to the earth and full enjoyment of the necessities of life, according to individual desires, tastes, and inclinations." Emma Goldman. "What it Really Stands for Anarchy" in Anarchism and Other Essays.
^Individualist anarchist Benjamin Tucker defined anarchism as opposition to authority as follows "They found that they must turn either to the right or to the left, -- follow either the path of Authority or the path of Liberty. Marx went one way; Warren and Proudhon the other. Thus were born State Socialism and Anarchism ... Authority, takes many shapes, but, broadly speaking, her enemies divide themselves into three classes: first, those who abhor her both as a means and as an end of progress, opposing her openly, avowedly, sincerely, consistently, universally; second, those who profess to believe in her as a means of progress, but who accept her only so far as they think she will subserve their own selfish interests, denying her and her blessings to the rest of the world; third, those who distrust her as a means of progress, believing in her only as an end to be obtained by first trampling upon, violating, and outraging her. These three phases of opposition to Liberty are met in almost every sphere of thought and human activity. Good representatives of the first are seen in the Catholic Church and the Russian autocracy; of the second, in the Protestant Church and the Manchester school of politics and political economy; of the third, in the atheism of Gambetta and the socialism of Karl Marx." Benjamin Tucker. Individual Liberty.
^Anarchist historian George Woodcock report of Mikhail Bakunin's anti-authoritarianism and shows opposition to both state and non-state forms of authority as follows: "All anarchists deny authority; many of them fight against it." (pg. 9) ... Bakunin did not convert the League's central committee to his full program, but he did persuade them to accept a remarkably radical recommendation to the Berne Congress of September 1868, demanding economic equality and implicitly attacking authority in both Church and State."
^Brown, L. Susan (2002). "Anarchism as a Political Philosophy of Existential Individualism: Implications for Feminism". The Politics of Individualism: Liberalism, Liberal Feminism and Anarchism. Black Rose Books Ltd. Publishing. p. 106.
^"That is why Anarchy, when it works to destroy authority in all its aspects, when it demands the abrogation of laws and the abolition of the mechanism that serves to impose them, when it refuses all hierarchical organization and preaches free agreement -- at the same time strives to maintain and enlarge the precious kernel of social customs without which no human or animal society can exist." Peter Kropotkin. Anarchism: its philosophy and ideal
^"ANARCHISM, a social philosophy that rejects authoritarian government and maintains that voluntary institutions are best suited to express man's natural social tendencies." George Woodcock. "Anarchism" at The Encyclopedia of Philosophy
^"In a society developed on these lines, the voluntary associations which already now begin to cover all the fields of human activity would take a still greater extension so as to substitute themselves for the state in all its functions." Peter Kropotkin. "Anarchism" from the Encyclopædia Britannica
^Simon Critchley (2007). Infinitely Demanding. Verso. p. 125
^"Farrell provides a detailed history of the Catholic Workers and their founders Dorothy Day and Peter Maurin. He explains that their pacifism, anarchism, and commitment to the downtrodden were one of the important models and inspirations for the 60s. As Farrell puts it, "Catholic Workers identified the issues of the sixties before the Sixties began, and they offered models of protest long before the protest decade.""The Spirit of the Sixties: The Making of Postwar Radicalism" by James J. Farrell
^"Within the movements of the sixties there was much more receptivity to anarchism-in-fact than had existed in the movements of the thirties...But the movements of the sixties were driven by concerns that were more compatible with an expressive style of politics, with hostility to authority in general and state power in particular...By the late sixties, political protest was intertwined with cultural radicalism based on a critique of all authority and all hierarchies of power. Anarchism circulated within the movement along with other radical ideologies. The influence of anarchism was strongest among radical feminists, in the commune movement, and probably in the Weather Underground and elsewhere in the violent fringe of the anti-war movement." "Anarchism and the Anti-Globalization Movement" by Barbara Epstein
^Sargent, Lyman Tower. Extremism in American: A Reader, NYU Press, 1995, p. 11; Also, Tormey, Simon, Anti-Capitalism, A Beginner's Guide, Oneworld Publications, 2004, p. 118-119 "Pro-capitalist anarchism, is as one might expect, particularly prevalent in the U.S. where it feeds on the strong individualist and libertarian currents that have always been part of the American political imaginary. To return to the point, however, there are individualist anarchists who are most certainly not anti-capitalist and there are those who may well be."
^"anarcho-capitalism." Oxford English Dictionary. 2004. Oxford University Press