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Showing posts sorted by relevance for query ANARCHY. Sort by date Show all posts

Thursday, November 19, 2020

THE ANARCHY OF CAPITALISM; OVERPRODUCTION

Bassoe: Shipyard Financiers Face $15.2 Bil Newbuild Drilling Rig Loss
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BY BASSOE ANALYTICS 10-30-2020 06:12:24

 

They built them and no one ever came. Now shipyards need to do something other than wait if they want to solve their newbuild rig problem.


It’s 2019, the offshore rig scene is ramping up after a long and difficult downturn and newbuilds are finally leaving shipyards. Cue 2020, Coronavirus and a new oil price mess. There are still 69 newbuilds in yards and 65 of them, estimated by Bassoe Rig Values to be now worth approximately $6.2 billion, have nowhere to go. During the offshore rig newbuilding boom, which commenced around 10 years ago now, far more rigs were ordered, many on speculation, than were proven to be needed. Fast forward to 2020 and there is still a glut of units awaiting delivery from yards with little-to-no sale or work prospects in sight.

Data from Bassoe Analytics shows that there are 43 jackups, 18 drillships and 8 semisubs still classed as “under construction” today, though many of these have had deliveries deferred year after year in hopes that they will have brighter prospects to get a contract in a few years when the market recovers. Unfortunately, this has been the plan for the best part of a decade for some rig owners and now that we have escaped one downturn just to be met by a second means that little will change near term. Oil price, near-term demand and dayrates are all struggling and until these improve, newbuild sale and contracting activity will remain muted.

Do any of these rigs have work to go to?

Between the beginning of 2019 and mid-October 2020, 40 units were delivered thanks to some improvement in global oil market fundamentals. The majority of these were jackups, which were put to work in the Middle East, Mexico or China; meanwhile five harsh-environment semisubs were successfully contracted on long-term commitments in Norway plus a further semisub was contracted for work in Chinese waters. Only two drillships were delivered during the period, both Sonadrill units, with just one securing work in Angolan waters.




Figure 1: Newbuild rigs with contracts in place (Data from Bassoe Analytics)


As can be seen in Figure 1, only four of the 69 offshore rigs currently in shipyards have known future contracts in place: two are Transocean managed 20k BOP drillships, which will be utilized under long-term deals in the US Gulf of Mexico, and the other two are newbuild jackups ordered by ARO Drilling specifically for long-term deals with Saudi Aramco.

Who is responsible for all this excess tonnage?

Most of the companies originally responsible for these newbuilds have defaulted on their orders and walked away. That does not necessarily mean that it was their fault. When everyone wanted to order a new rig, circa 2010, shipyards enabled buyers by offering low-risk terms. The original buyers were hurt the least out of all this and the shipyards have been left holding assets that nobody wants.

As has been the norm in the past, newbuild jackup ownership remains fragmented especially in comparison to floating rigs (see Figure 2). There are still 18 different “owners” within the newbuild jackup segment, with Chinese companies still essentially in control of the market. Like jackup ownership, the spread of newbuilds within shipyards is also disjointed with these 43 jackups spread across 14 different yards.






Figure 2: Newbuild jackups by owner (Data from Bassoe Analytics)


On the deepwater side of the market, drillships are the main cause for concern with more than double the amount marooned in comparison to semisubs (see Figure 3). The main reason behind this split is that many of the semisub newbuilds were designed for the Norwegian Continental Shelf, a market that has been doing relatively well, therefore yards managed to find new owners for these prior to 2020. It is now mainly benign floaters that are left in the yards. Most of these drillships were originally ordered by drilling contractors such as Seadrill, Ocean Rig, Pacific Drilling which, when faced with a depressed market and lack of demand during the last oil downturn, canceled construction contracts with yards.



Figure 3: Newbuild floating rigs by owner (Data from Bassoe Analytics)


Many shipyards are now under huge financial strain after owners backed out of contracts, leaving them to finance and finish construction work following a nosedive in drilling demand. Yards have been forced into the awkward position of having to build, own, and pay to maintain these assets.

What are the options going forward?

There are some companies which have been formed based on rescuing and managing these abandoned rigs, with SinoOcean being one of the most successful of late in the jackup segment. Perhaps more of the excess jackup tonnage will be brought under the wing of such companies, some will may be picked up by COSL for work in Chinese waters, while others could still be secured on bareboat leasing agreements which had been a growing trend until COVID and the oil price crash. Shelf Drilling, for example, recently canceled bareboat agreements with CMHI for two jackups.

One potential solution for shipyards would be to consider upgrading some of these rigs to cater to a growing trend towards “greener” drilling capabilities. This could make them more attractive to potential buyers and help to recover some of their loses. However, this would mean requiring more funding and not many yards would be open to risking further loses. However, yards that at least start investigating this could end up better off than the alternative.

The other options going forward are quite simple. Yards can keep holding onto these rigs, digging a deeper financial pit whilst hoping for a miracle upturn in the market; they can bite the bullet and try to sell assets while taking a massive financial loss; or a final option (and one that is becoming increasingly likely) is that some of these newbuilds could be scrapped before ever being put to work. Shipyards cannot keep stranded assets forever and now that many of these units are likely to have been written down, and with no market improvement in sight, it is probable that they will shortly attempt to offload rigs. Keppel Corp recently announced that it is considering divesting “non-core” assets such as drilling rigs as part of a new asset-light strategy. We believe that this is just start of many more such announcements to come.

Bassoe Analytics estimates that the original order value of these 65 remaining rigs would have been in the arena of $21.4 billion and when compared to our current estimated value of just $6.2 billion this already shows a brutal loss of over $15.2 billion for shipyards. To make matters worse, if yards start offloading newbuilds just to get rid of them, rig values may fall further. As reported in our last article, Ending offshore rig owners’ bankruptcy nightmare requires a lot more scrapping, these dormant rigs are all part of a bigger global oversupply problem in the offshore rig market. Until we witness a mass scrapping of old tonnage to make room for the new, these dormant rigs will likely continue to sit idly awaiting maiden charters that may never come.


This article is reprinted courtesy of Bassoe Analytics and it may be found in its original form here.


 

The Many Types of Capitalist Economic Anarchy


[This is a brief essay against the notion that there is only one kind of capitalist economic anarchy. I submitted it to the RCP*** in 1983 under the title "On State Capitalist Economic Anarchy". I received no response from them.]


The current discussion on the nature of the Soviet Union is an important one. But as an RCP member has pointed out to me, it is not simply a matter of arguing for one existing line against all other lines—it also includes the necessity of further developing our understanding of the question. Though I respect the contribution made by the old Revolutionary Union publication, Red Papers 7, as well as the more recent writings of the RCP on the subject, the present situation demands a still deeper analysis.

In this essay I would like to raise just one particular issue from among the many that need to be discussed—that of the existence and types of economic anarchy under capitalism, and under state capitalism in particular.

One of the main themes of Engels' work Anti-Dühring[1] is that under capitalism "anarchy of social production prevails" [p. 350] and that under socialism "the anarchy within social production is replaced by consciously planned organization" [p. 366]. He also says that


In proportion as the anarchy of social production vanishes, the political authority of the state dies away. Men, at last masters of their own mode of social organization, consequently become at the same time masters of nature, masters of themselves—free. [p. 369]


I agree with Engels on these points—even the last one which could be taken by some to imply support for the infamous "theory of the productive forces" (though I do not read it that way). But if these points are even generally correct, it follows that you should be able to decide whether a society is capitalist or socialist by deciding if it can still be characterized by anarchy in its social production, and by whether such anarchy as does exist is decreasing or not.

(This is an economic test of socialism as opposed to a political test; and actually socialism is both a political and economic system. However I believe that these things are so interrelated that sufficient tests of either kind can be constructed and that they will not lead to opposite conclusions. In the present case, for example, it seems to me that the only way there could possibly be an absence of economic anarchy, or even a progressive diminution of economic anarchy in a society, is if the proletariat controlled that society... but this is jumping ahead in the argument.)

In pursuing this line of inquiry, then, the key question becomes: "In what does the socio-economic anarchy of capitalist production consist?" The answer to this question is that the anarchy of capitalist production is manifested in many ways, some of which are more important than others. All of these derive, however, from one basic contradiction in capitalist production, a contradiction so important in fact that it is often called the fundamental contradiction of capitalism: This is, as Engels expressed it, "the contradiction between social production and capitalist appropriation" [p. 349]. Let us then proceed to discuss some of the ways in which this contradiction leads to capitalist economic anarchy.

First, and most important, the fundamental contradiction leads to economic crises of overproduction. As is well known, this "overproduction" is not in relation to the material needs of the people, but rather in relation to what can be sold. If anything is economic anarchy it is the quintessential capitalist phenomenon of starvation and want in the midst of a mountain of "excess" goods which cannot be disposed of profitably. Of course the explication of these crises of overproduction can get quite complicated, as many subsidiary contradictions are involved. The whole of Marx's Capital is in effect the detailed story of how this all works. (This is why those who point to any single argument in Capital as being Marx's "theory of economic crises" are hopelessly off the mark.)

[Note added on 8/12/98: I've partially changed my mind on this point. It is not an appropriate response to someone seeking a short explanation of capitalist economic crises to say "go read Capital". The essential features of any process can be summarized briefly, or relatively briefly. But it is true that the essential features of capitalist economic crises are still somewhat complex. This is why Marx's dialectical explication of them is the best way to proceed.]

A second form of capitalist economic anarchy is the anarchy among the various capitalist enterprises. Each enterprise may attempt to organize its production rationally, but—traditionally at least—that same rational planning did not exist overall. There is no denying that this is an important type of economic anarchy, and it is also true that it can play a role in the development of overproduction crises. However, with the advent of monopoly capitalism this particular form of economic anarchy has become relatively less important than it used to be. For one thing, there is the widespread development of vertical integration of production within corporations, and the equally important closer integration of production between companies and their outside suppliers which has often gone so far as to allow "just-in-time" arrival of parts from other companies (in order to avoid large parts inventories). From the standpoint of rational planning of production it often no longer makes any real difference if the parts come from a different company, or from another factory or division of the same company.

For another thing, there are now generally only a small number of producers of particular commodities, and it is easier for them to divide up the market and hence impose at least a degree of rational planning among the various enterprises. Often this has even gone to the point of formal production cartels, though in the U.S. it is typically done through secret (illegal) agreements and implicit "understandings". And more important by far, there now exists the phenomenon of state capitalism of the Soviet variety, under which formal production plans are developed for the whole economy (even if they are to some extent a farce!). This does not completely eliminate the anarchy among Soviet production enterprises, but it certainly greatly reduces this type of anarchy.

Engels remarked that "The contradiction between social production and capitalist appropriation reproduces itself as the antagonism between the organization of production in the individual factory and the anarchy of production in society as a whole" [p. 352, emphasis in original]. While this is literally true, it is possible to read Engels here as saying that this is the only way that anarchy is manifested from the fundamental contradiction. I don't think Engels is saying this, but if he is, as much as I admire him, I have to say that he is wrong on this point. In any case, those who believe that the anarchy in capitalist production consists mainly (or entirely) of anarchy among capitalist enterprises are very much mistaken, as are those who believe that the fundamental contradiction must of necessity lead to the development of crises of overproduction through the exclusive medium of inter-enterprise anarchy.

It is easy to see why certain people today might be attracted to these views, however. For if the anarchy of capitalism derives solely (or even primarily) from the anarchy among competing enterprises, all that is necessary to eliminate this anarchy is to institute an overall state economic plan. State capitalism then becomes free (or largely free) of economic anarchy, they suppose. The Soviet revisionists repeatedly state that economic crises do not and cannot occur in the Soviet Union because of the existence of their overall economic plans. The fact that they continue to trumpet these comments at the same time as their economy sinks deeper into stagnation and crisis vastly amuses us, of course.

A third kind of capitalist economic anarchy is the anarchy which exists within capitalist enterprises. Marx and Engels often refer to the "social production" within each enterprise, and of course they even contrast this with the anarchy of production among the various capitalist enterprises. But anybody who has ever worked for a large corporation has, I am sure, seen enormous waste, disorganization, bad planning (or the partial absence of planning), and the like. In fact the "socialized production" of the capitalist workplace is really only semi-socialized and could be greatly improved upon in a more completely socialized enterprise controlled by the workers. Social production under capitalism is far from perfect because (for one important reason among many) society is split into classes and it is not in the interests of the workers to work harmoniously according to the production plans of the capitalists. Many workers know this quite well, at one level of consciousness or another.

Paradoxically, one of the factors leading to economic anarchy within corporations is a bureaucratic over-centralization! Any complex entity (be it a living organism or an economy) needs a dialectical balance between centralism and decentralism. Too much central control of production leads to a situation where some small dislocation somewhere cannot be quickly and readily compensated for, resulting in disruptive chain reactions. Of course this sort of thing is particularly characteristic of the Soviet economy, which comes close to being "one big bureaucratic corporation".

A fourth kind of capitalist economic anarchy is the anarchy which exists among capitalist countries, including that among the various state capitalist countries. This is, in a sense, the international reproduction of the older type of economic anarchy among individual enterprises within a single country. The importance of this form of anarchy has of course grown immensely with the advent of imperialism.

As long as capitalism exists all of the many types of capitalist economic anarchy will continue to exist, to one extent or another. And they all will continue to play a part in the development of overproduction crises. But the primary cause of crises of overproduction derives directly from the fundamental contradiction of capitalism (between social production and private appropriation), and these crises do not require the existence of any other type of economic anarchy for their development. Even if we imagine that the whole earth comes under control of a single capitalist world government, operating under a "perfect" world economic plan, and that every single economic enterprise on earth operates completely rationally within that plan, there would still be economic crises of overproduction! The reason is simple: surplus value would still be ripped off from the workers; the workers would therefore be unable to buy all that they produce; the capitalists would use up a certain part of the resulting spoils in the form of untold luxuries and extravagances, and would re-invest the rest in the expansion of the means of production; but there would come a time when the further expansion of the means of production would become obviously pointless; for awhile things might be kept going by advancing credit to the workers, but after awhile it would become apparent that the workers could never repay their loans and the credit bubble would collapse... and sooner or later stagnation and/or depression would develop. These things are inherent in capitalist commodity production, and there is no escaping them. It is not possible to have an economic plan under any form of capitalism, which will not eventually break down.

Socialism or communism without an overall economic plan is inconceivable. There is a great deal of work still necessary to understand exactly how socialist or communist economic plans should be developed and implemented. But one thing transcends all this: the realization that the law of value is fundamentally incompatible with communist planning, and that any economic plan that is based upon the continued existence of commodity production is either capitalist, or at best transitional (to the extent that the law of value is being progressively restricted). The importance of getting clear on the nature and varieties of economic anarchy which can exist under various forms of capitalism, including state capitalism, is that this helps us understand why the much-glorified economic planning in the revisionist Soviet Union is nothing more than capitalist economic planning carried as far as it can go.

Of course there is much more which could be, and should be, said about all this. I hope these introductory comments can be of some value to the discussion of the nature of the Soviet Union which is now underway.



—Scott H.
   2/23/83 (edited slightly on 8/12/98)



Notes

[1] Frederick Engels, Anti-Dühring (Peking: Foreign Languages Press, 1976).

*** REVOLUTIONARY COMMUNIST PARTY (USA) 
— End —


Monday, February 15, 2021

Why Donald Trump was the ultimate anarchist

The former president is being tried for his role in inciting anarchy but anarchia, in the Greek sense of “vacant office”, characterised his entire term.


BY MELISSA LANE
8 FEBRUARY 2021

Trump support inside the Capitol in Washington, DC on 6 January
PHOTO BY BRENT STIRTON/GETTY IMAGES


On 13 January, the US House of Representatives voted to impeach Donald Trump for a second time in just over a year, making Trump the first American president to be impeached twice. The House resolution focused upon Trump’s “incitement of insurrection” during a speech delivered to a crowd of his supporters on 6 January, some of whom later stormed the Capitol where Congress was meeting to certify the election results. The resolution argued that by such conduct Trump “betrayed his trust as president”.

“Democracy suddenly gave way to political anarchy”, the Washington Post wrote on the evening of 6 January. The theme was echoed in the British press, which converged on the headlines “Anarchy in the US” (Metro) and “Anarchy in the USA” (the i and the Daily Express).

Most of this coverage associated “anarchy” with the violence and lawlessness that characterised the Capitol riots, as a direct result of which five people died, including one Capitol Police officer. Yet there is a sense in which Trump not only incited anarchy during this violent finale to his presidency, but acted as an anarchist par excellence during his entire tenure in office, embodying what an ancient Greek observer would have called “anarchia”.

The Greek word anarchia literally means a vacant office: the absence of an officeholder. It was also used to describe an officeholder who undermines the constitutional order on which their own office, and the rule of law, depends. In fact, anarchia was often used to describe an officeholder – usually retrospectively – as having been no proper officeholder at all.

While violence might be unleashed by a vacant office or a vacuum of accountable power, it’s striking that a number of Greek authors, from Aeschylus to Isocrates, contrasted anarchia with tyrannis, or “tyranny”. This means anarchy is not just another word for the tyrannical or authoritarian abuse of power, or “lawless” conduct. It is a condition in which the very basis of political office has been undermined.





Explaining how a democracy might degenerate in the Republic, Plato tied the idea of anarchia (using the related adjective anarchos) to the actions and attitudes of both citizens and officeholders. Like those who stormed the Capitol, the citizens of a degenerating democratic constitution in Plato’s narrative come to believe that “there is no necessity…to be governed, unless you like [to be]”. Plato’s Socrates claims that these members of a failing democracy are influenced by distorted civic values which redescribe “anarchy” as “freedom”; he sums up the democratic constitution as being anarchos.



Plato cannot literally mean here that no one has been installed in office: democracies in ancient Greece chose many officials, both by lot and by election, and the same is true of the democracy described in the Republic. Rather, the point of linking democracy to anarchia is to suggest that democracy involves no meaningful and enforceable requirement either for citizens to obey officeholders, or for officeholders to use their powers as intended.

On this view, it is possible for the duties and legal entitlements of a democratic office to be hollowed out in spirit, even if formally followed in practice. Here democracy risks becoming a kind of shadow play in which people are chosen for office and nominally claim to hold it, but in so doing violate the most basic expectations of that office and thereby undermine its effectiveness and power.

The latest article of impeachment charges Trump with having acted “in a manner grossly incompatible with self-governance and the rule of law”. Following the ancient Greeks, the underlying idea can be taken further. By “betray[ing] his trust as president” as flagrantly as he did, Trump should be counted as an anarchist: ie, as having been no real officeholder at all.

Trump’s effective abdication of office can be seen in many of his acts before the November election and his efforts to reject and undo its results. It is most egregious in cases in which his conduct undermined the very conditions of political office, just as Greeks fearing anarchia would have expected.

Consider Trump’s pardoning of former sheriff Joe Arpaio of Maricopa County in Arizona. Arpaio was convicted of criminal contempt of court for continuing to detain people based solely on suspicion of their being unauthorised immigrants, in defiance of an order of a federal district judge. By pardoning not just someone guilty of criminal conduct, but specifically an official who had been held in contempt of court, Trump undermined the fundamental democratic and constitutional principle that, as John McCain put it in the wake of Arpaio’s pardon, “No one is above the law.”

Worse still was Trump’s refusal to abide by a court order that the acting head of the Bureau of Land Management, William Perry Pendley, “should be removed from his position because he was performing his duties illegally”, having been appointed in violation of the Federal Vacancies Reform Act. The judge in the case ruled that because Pendley “had served unlawfully for 424 days as acting director of the bureau”, it followed that his acts in that role “would have no force and effect and must be set aside as arbitrary and capricious”. By refusing to remove Pendley, Trump again shirked the duties of his office. But this refusal went further insofar as it undermined the legitimacy of the acts of the bureau as well.

In the end, Trump’s “incitement of insurrection”, combined with his consistent failure to live up to the obligations of the presidency, show that he was no proper office holder at all. Despite his claim to be “the only thing standing between the American Dream and total anarchy”, it is clear that Trump was the real anarchist all along.





Melissa Lane is the Class of 1943 professor of politics and the Director of the University Center for Human Values at Princeton University. She is the author of Greek and Roman Political Ideas.

This article is part of the Agora series, a collaboration between the New Statesman and Aaron James Wendland, senior research fellow in Philosophy at Massey College, Toronto. He tweets at @aj_wendland

Wednesday, March 08, 2006

Proudhon


Found a couple of good posts on Proudhon. One is Proudhon on government over at CLASSical Liberalism. Where Proudhon denounces representative parliamentary democracy as a sham. Considering the election of King Stephen the Haropcrite this passage seems particularly apt.

"It is completely otherwise in democracy, which according to the authors exists fully only at the moment of elections and for the formation of legislative power. This moment once past, democracy retreats; it withdraws into itself again, and begins its anti-democratic work."

"In fact it is not true, in any democracy, that all citizens participate in the formation of the law; that prerogative is reserved to the representatives."

"It is not true that they deliberate on all public affairs, domestic and foreign; this is the perquisite, not even of the representatives, but of the ministers. Citizens discuss affairs, ministers alone deliberate them."

"...According to democratic theory, the 'People' is incapable of governing itself; democracy, like monarchy, after having posed as its principle the sovereignty of the People, ends with a declaration of the incapacity of the People!"

"This is what is meant by the democrats, who once in the government, dream only of consolidating and strengthening the authority in their hands."


The other is on Anarkismo.net.

text Time to abondon our concept of Collectivism for a concept of Mutualism?
Proudhon and the 21st Century

As I have said here before the real nature of Proudhonian anarchism is self government, something embraced by Max Stirner and late Nietzsche. As well as by Kropotkin and Emma Goldman.

In self government, the individual is soverign, and no decision can be made without my input. Any decisions over my life must be done by my consent. It is classical liberalism taken to its logical teleology.

And yet the post-modernists who rant on about the teleology of Marxism as being essentialist, accept this of anarchism. Post Modernism is also a teleology of liberalism.

While Anarchy means No Government we can see that the government it denies is Monarchy and representative democracy, parlimentarianism. Instead Prodhoun saw government, as did Kropotkin, as self organized by individuals as community.

That is in community or workplace councils, with revocable delegates going out ot present positions within a larger federation, and coming back from those federations with proposals for approval.

This particular article on Proudhon in the 21st Century introduces Prodhoun to North American readers who may not have heard of him. I present an exerpt of this very interesting paper. Discuss amongst yourselves. Those who would call themselves Libertarian would do well to read their Prodhoun.

A NOTE TO NORTH AMERICAN READERS

Most people in North America are unaware of Proudhon, but he did have an influence here. The newspaper editors Charles Dana and Horace Greely were sympathetic to his ideas and he influenced the American individualists, most especially Benjamin Tucker, who translated and published some of his most important writings. Proudhon's criticisms of the credit and monetary systems were an influence upon the Greenback Party. His concept of mutual associations and the People's Bank were forerunners of the credit union and cooperative movements.

WHAT DID PROUDHON MEAN BY ANARCHY?

The public thinks anarchy means chaos or terrorism. But many people who claim to be anarchists are also confused as to its meaning. Some think anarchism is a doctrine espousing the right to do what ever you want. Others dream that one day a pure anarchist utopia, a kind of earthly Paradise of peace and freedom will come to be. Neither of these conceptions were Proudhon's. "Anarchy" did not mean a pure or absolute state of freedom, for pure anarchism was an ideal or myth.

[Anarchy] ... the ideal of human government... centuries will pass before that ideal is attained, but our law is to go in that direction, to grow unceasingly nearer to that end, and thus I would uphold the principle of federation.[2]
...it is unlikely that all traces of government or authority will disappear...[3]

Proudhon wanted people to minimalize the role of authority, as part of a process, that may or may not lead to anarchy. The end was not so important as the process itself.

By the word [anarchy] I wanted to indicate the extreme limit of political progress. Anarchy is... a form of government or constitution in which public and private consciousness, formed through the development of science and law, is alone sufficient to maintain order and guarantee all liberties... The institutions of the police, preventative and repressive methods officialdom, taxation etc., are reduced to a minimum... monarchy and intensive centralization disappear, to be replaced by federal institutions and a pattern of life based upon the commune.[4] NB. "Commune" means municipality.

In the real world, all actual political constitutions, agreements and forms of government are a result of compromise and balance. Neither of the two terms, Authority and Liberty can be abolished, the goal of anarchy is merely to limit authority to the maximum.

Since the two principles, Authority and Liberty, which underlie all forms organized society, are on the one hand contrary to each other, in a perpetual state of conflict, and on the other can neither eliminate each other nor be resolved, some kind of compromise between the two is necessary. Whatever the system favored, whether it be monarchical, democratic, communist or anarchist, its length of life will depend to the extent to which it has taken the contrary principle into account.[5]

...that monarchy and democracy, communism and anarchy, all of them unable to realize themselves in the purity of their concepts, are obliged to complement one another by mutual borrowings. There is surely something here to dampen the intolerance of fanatics who cannot listen to a contrary opinion... They should learn, then, poor wretches, that they are themselves necessarily disloyal to their principles, that their political creeds are tissues of inconsistencies... contradiction lies at the root of all programs.[6]

In rejecting absolute anarchy and favoring an open-ended process, Proudhon criticized all forms of absolutism and utopianism. He saw that utopianism is dangerous, and was a product of absolutism - the sort of thought which fails to distinguish between concrete reality and the abstract products of the mind. Anarchist theory should be open-ended, or "loose". No hard-edged determinism or "necessary stages of history" for Proudhon.

...writers have mistakenly introduced a political assumption as false as it is dangerous, in failing to distinguish practice from theory, the real, from the ideal... every real government is necessarily mixed...[7]

...few people defend the present state of affairs, but the distaste for utopias is no less widespread.[8]

Not only was utopia a dangerous myth, the working people were too practical and too intelligent to bother with such pipe dreams.

The people indeed are not at all utopian... they have no faith in the absolute and they reject every apriori system...[9]

There was no easy way out - no Terrestrial Paradise, things might improve, but we still have to work. Such was his hard-headed realism in contrast to all the fancy dreaming and system-mongering of the intellectuals. Poverty, by which he meant lack of luxury, not destitution, was the foundation of the good life.

In rejecting absolutism, Proudhon never waffled on the question of freedom. As opposed to the modern left which pits equality against liberty, and demands the restriction of the latter for the sake of the former, Proudhon was a resolute libertarian:

Lois Blanc has gone so far as to reverse the republican motto. He no longer says Liberty, Equality, Fraternity, he says, Equality, Fraternity,
Liberty!... Equality! I had thought that it was the natural fruit of Liberty, which has no need of theory nor constraint.[10] ...the abolition of taxes, of central authority, with great increase of local power. There lies the way of escape from Jacobinism and Communism.[11]

MUTUALISM

Proudhon proposed mutualism as an alternative both to capitalism and socialism. Mutualism was not a scheme, but was based upon his observation of existing mutual aid societies and co-operatives as formed by the workers of Lyon. But the co-operative association in industry was applicable only under certain conditions - large scale production.

...mutualism intends men to associate only insofar as this is required by the demands of production, the cheapness of goods, the needs of consumption and security of the producers themselves, i.e., in those cases where it is not possible for the public to rely upon private industry... Thus no systematized outlook... party spirit or vain sentimentality unites the persons concerned.[27]

In cases in which production requires great division of labour, it is necessary to form an ASSOCIATION among the workers... because without that they would remain isolated as subordinates and superiors, and there would ensue two industrial castes of masters and wage workers, which is repugnant in a free and democratic society. But where the product can be obtained by the action of an individual or a family... there is no opportunity for association.[28]

Proudhon was in favor of private ownership of small-scale property. He opposed individual ownership of large industries because workers would lose their rights and ownership. Property was essential to building a strong democracy and the only way to do this on the large-scale was through co-operative associations.

Where shall we find a power capable of counter-balancing the... State? There is none other than property... The absolute right of the State is in conflict with the absolute right of the property owner. Property is the greatest revolutionary force which exists.[29]

...the more ground the principles of democracy have gained, the more I have seen the working classes interpret these principles favorably to individual ownership.[30]

[Mutualism] ...will make capital and the State subordinate to labor.[31]

Alienation and exploitation in large-scale industry was to be overcome by the introduction of workers' co-operative associations. These associations were to be run on a democratic basis, otherwise workers would find themselves subordinated just as with capitalist industry. A pragmatist, Proudhon thought all positions should be filled according to suitability and pay was to be graduated according to talent and responsibility.

That every individual in the association... has an undivided share in the company... a right to fill any position according to suitability... all positions are elective, and the by-laws subject to approval of the members. That pay is to be proportional to the nature of the position, the importance of the talents, and the extent of responsibility.[32]

Proudhon was an enemy of state capitalism and state socialism. At the very most, government could institute or aid the development of a new enterprise, but never own or control it.

In a free society, the role of the government is essentially that of legislating, instituting, creating, beginning, establishing, as little as possible should it be executive... The state is not an entrepreneur... Once a beginning has been made, the machinery established, the state withdraws, leaving the execution of the task to local authorities and citizens.[33]

[Coinage] ...it is an industry left to the towns. That there should be an inspector to supervise its manufacture I admit, but the role of the state extends no farther than that.[34]

The following quote is a good summary of Proudhon's economic and political ideas:

All my economic ideas, developed over the last 25 years, can be defined in three words, agro-industrial federation; all my political views... political federation or decentralization, all my hopes for the present and future... progressive federation.[35]


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agorism, counter-economics, left libertarian, new libertarian or Movement of the Libertarian Left.

Wednesday, October 24, 2007

Cinema of Anarchy

http://anarchistnews.org/files/pictures/anarchy-film-festival.gif

This week we are blogging about Revolutionary and Anarchist films, movies, DVD's etc. at the Carnival of Anarchy.

I have posted on some of my favorite films and libertarian perspectives on Film. And will continue to do so through the week.



See my previous posts on Carnival of Anarchy.

See:

Battleship Potemkin


Sacco and Vanzetti

V for Anarchy


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Friday, June 22, 2007

Anarchy and Ecology


Beginning today, though as per usual with our little anarchist cooperative someone posted early and someone will likely post late, the Carnival of Anarchy will be hosting a weekend of blogging on the topic of Anarchism and Ecology. Green Anarchy, environmental anarchy, social ecology,etc.

Dust off your old Murray Bookchin books.

The period of contribution runs from Friday June 22nd to Sunday June 24th.


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Thursday, December 30, 2021

Anarchists rise for ‘Our Culture’ in Karachi
Dancers, rappers and graffiti artists gather at the Pitstop to spread love, peace and unity through the one thing they know best: hip hop.

Written by The Narrator
 29.03.2021 


While it’s too early to say there’s been a renaissance in Pakistani music industry in the last decade or so, there is a case to be made for its resurgence. After years of stagnation after the glorious early 2000s and the rise of Atif Aslams and Ali Zafars and the like, new artists finally broke away from the traditional model in a pursuit of creating and finding their own audience. Independent musicians turned to social media to reach out to and carve their own niche.

And yet, even beside them, is an underground culture, the sort that doesn’t get enough spotlight. It may not receive the recognition, but, mind you, it’s there. And it’s thriving. I got to explore this underground scene first-hand last Sunday at the hip hop show aptly titled ‘Our Culture Vol. 4’.



Taishi - Anarchy
© Saad Saeed

Taishi of the hip hop dance group Anarchy has already held three shows under the ‘Our Culture’ banner in the last couple of years. But Vol. 4 was special. It was a comeback show after a gap of over a year.
Perhaps, this is why you could see everyone shedding their skin, coming out of the cage and figuratively roaring with intensity as the hip hop beats blasted from the speakers.


Hashim Ishaq and Moji
© Saad Saeed

Everyone was back in their element.

‘Our Culture’ was more like a mini-festival than a show.

Held at Pitstop in Karachi, there was something going on in all parts of the venue: dancers free styling on the dance floor, groups showcasing merch on the stands in the corner, artist Neil Uchong spray-painting a beautiful mural on the wall, and a rapper spitting fire on the stage. Everyone and their pet dogs were immersed in the hip hop spirit.


Neil Uchong - Graffiti artist
© Saad Saeed
Saad Imtiaz aka Imtiazing opened the show with some rapid-fire rhymes while the floor was prepped for the dance battle. 16 of the best dancers in the underground hip hop community partook with a cash prize and gifts promised for the winner.



Shady - Hip hop dancer
© Saad Saeed
Syed Saad aka Sid showcased some of the most insane freestyle moves and went on to win the tournament. However, the level of competition was so high, anyone winning would’ve been fair game.



Sid - Hip hop dancer
© Saad Saeed
Dwayne Lucas, goatee-and-a-black-tee sporting, arrived on the dance amid a huge buzz in the 150, SOPs-following, mask-wearing, social distance-maintaining people at the event. You could tell, while some were focused on executing the dance moves to the best of their ability, Lucas was a character. Not only a fantastic performer, he showed more personality on the floor than perhaps anyone else.



Kumail - Hip hop dancer
© Saad Saeed
Taishi, who also served as the host and 1/3rd of the judges for the dance battle (fellow Anarchy members Naqi and Rocky were the other two), introduced him as not only a friend and a “homie” but a mentor and an inspiration. And once the beat dropped, one could see why Lucas had such fanfare going for him. His signature style of incorporating desi moves and expressions with the traditional hip hop amped up the audience. It was evident that he was having fun; and so were we.



Anarchy with Hashim Ishaq and Moji
© Saad Saeed
Sarah Babar was a surprise as the only female entrant in the tournament. Out of all, it was Babar who not only represented best the notions of love and peace and unity, but also the anarchy and fearlessness of the hip hop lifestyle.
Here was a woman in Pakistan, practicing hip hop and killing it on the dance floor. She showed off and showed up the boys and looked badass while doing it.



Sarah Babar - Hip hop dancer
© Saad Saeed
Masoom was anything but. Freakishly athletic, his performances were a highlight of the night. It was fascinating to see the variety in the dance techniques among the competitors. Dancers like Shady, Sid, Hamza Nadeem and more, all exemplified grit and dedication to their craft.
More performances followed until the end of the night. One more that stood out was by Munab Manay. One may have heard of character actors; he was rather a character rapper - personifying different characters in each rap to comment on the social and political happenings in Pakistan.



Hip hop artists
© Saad Saeed
In all, Our Culture Vol. 4 was a milestone event not only because it was happening after a long break, but also because it was a self-created platform for a community, a huge pool of unrecognized talent, that goes on, that stands up and, as Josephine and Anthony of ‘Oh Wonder’ sing, “keep on dancing until the feet wear thin”.



Spectators enjoying the hip hop scene
© Saad Saeed

Here are the anarchists who live and move and dance the way they want. To quote Allen Ginsberg’s Howl, here are the “angel-headed hipsters burning for the ancient heavenly connection to the starry dynamo in the machinery of night”. And they find that connection to the cosmos, to the world around them, to fellow humans, through hip hop.

Thursday, May 17, 2007

May Carnival of Anarchy


The Spirit of Anarchy

Our next carnival will be held the weekend of May 25-27 the theme with be Anarchy and Spirit, that includes religion, spirituality, (such as liberation theology, anti-religion, paganism, gnosticism etc.) as well as art and music.

For example I would refer you to Scriabin as an example of the breadth of this topic...

Scriabin, previously interested in Friedrich Nietzsche's übermensch theory, also became interested in theosophy, and both would influence his music and musical thought. In 1909-10 he lived in Brussels, becoming interested in Delville's Theosophist movement and continuing his reading of Hélène Blavatsky (Samson 1977). Theosophist and composer Dane Rudhyar wrote that Scriabin was "the one great pioneer of the new music of a reborn Western civilization, the father of the future musician," (Rudhyar 1926b, 899) and an antidote to "the Latin reactionaries and their apostle, Stravinsky" and the "rule-ordained" music of "Schoenberg's group." (Ibid., 900-901).





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Friday, October 16, 2020








No Really, What is Anarchism?

Eric Fleischmann
October 7, 2020

The terms ‘anarchist’ and ‘anarchism’ are returning to the center stage of political lingo in the twenty-first century. To quote my own article on Center for a Stateless Society:

“President Donald Trump has repeatedly attempted to associate Black Lives Matter with anarchists and anarchism. He has tweeted such threatening posts as just the phrase ‘Anarchists, we see you!’ with a video of a man dressed in black at one protest, and he has referred to protesters in Portland, Oregon as ‘anarchists who hate our Country’ and called for Governor Kate Brown to ‘clear out, and in some cases arrest, the Anarchists & Agitators in Portland.’

It is certainly true that many anarchists—such as myself—have been involved in Black Lives Matter protests, but it is obvious that President Trump is not making an objective ideological observation but rather is attempting to use anarchist as a ‘dirty word’ intended to make protestors out to be terroristic criminals.”

“Joe Biden employed a similar tactic in the following statement: “‘I’ve said from the outset of the recent protests that there’s no place for violence or destruction of property. Peaceful protesters should be protected, and arsonists and anarchists should be prosecuted, and local law enforcement can do that.’”

The mainstream media’s understandings of anarchism since (at least) the nineteenth century have involved a desire for chaos, disorder, and destruction. In early twentieth century North America, anarchists were depicted as bearded, often-foreign men with bombs, knives, or other weapon threatening symbols of the United States, liberty, or civilization. Modern day examples might include psychopathic terrorists like Solomon Lane from “Mission Impossible: Rogue Nation and Fallout” who, as Villains Wiki explains, seeks to create “a new world order based on unstoppable accidents and terrorist attacks that will actually turn the entire world into a massive terrorist superpower.”

Or, more generously, there is the character Zaheer in “Legend of Korra” (voiced by punk rock legend Henry Rollins) who seeks to bring down all governments, prompting the protagonist Korra at one point: “The idea of having nations and governments is as foolish as keeping the human and spirit realms separate [a reference to a previous season’s plot]. You’ve had to deal with a moronic president and a tyrannical queen. Don’t you think the world would be better off if leaders like them were eliminated?”

The latter example is a tad kinder to the ideology, but media depictions of anarchism rarely give a full view or even the benefit of the doubt. There are numerous schools of thought — generally differentiated by their economic models — that fall under the descriptor of anarchism ranging from anarcho-communism to individualist anarchism (and even ideologies that claim the title to the dismay of almost all other anarchists such as anarcho-capitalism and the racist, crypto-fascist national anarchism), but I would like to semi-informally compile some quick (unfortunately largely Western) information to hopefully help anybody begin to genuinely answer the question “what is anarchism?”

I am no expert in etymology, but according to (may a higher power forgive me) the Internet, it seems that ‘anarchy’ is derived from the ancient Greek anarkhia (‘without a ruler’) — composed of an- (‘without’) and arkhos (‘ruler’) — which was used first recorded as having been used in 404 B.C.E. in reference to the Year of Thirty Tyrants in Athens during which there was no one ruler or archon. This transformed into the Medieval Latin anarchia and French anarchie (both meaning roughly the same thing as the Greek). Thus, for numerous centuries ‘anarchy’ was used to refer to confusion in the absence of authority.

According to the Merriam-Webster Dictionary, the first usage of the term ‘anarchism’ as opposed to ‘anarchy’ was in 1642. However, it is popularly accepted that the first usage of it as a political ideology in itself is by Pierre-Joseph Proudhon, who wrote in 1840, “Anarchy, — the absence of a master, of a sovereign, — such is the form of government to which we are every day approximating.” Thus, Proudhon adds the -ism—stating in a hypothetical back-and-forth “‘What are you, then?’ — ‘I am an anarchist.’”— to denote a deliberate political ideology.

Proudhon acknowledges that “[t]he meaning ordinarily attached to the word ‘anarchy’ is absence of principle, absence of rule; consequently, it has been regarded as synonymous with ‘disorder.’” Then he rejects these previous understandings, stating that “[a]lthough a firm friend of order, I am (in the full force of the term) an anarchist.”

A formal and ‘mainstream’ definition of anarchism can be found in the 1910 edition of The Encyclopedia Britannica, in which Pyotr Kropotkin writes that anarchism is “the name given to a principle or theory of life and conduct under which society is conceived without government – harmony in such a society being obtained, not by submission to law, or by obedience to any authority, but by free agreements concluded between the various groups, territorial and professional, freely constituted for the sake of production and consumption, as also for the satisfaction of the infinite variety of needs and aspirations of a civilized being.”

Furthermore, it must be added that many thinkers have identified anarchism as the libertarian branch of the much larger socialist movement. Mikhail Bakunin—the famous anarchist rival of Karl Marx—identified anarchism as “Stateless Socialism” and writes that “freedom without Socialism is privilege and injustice” and that “Socialism without freedom is slavery and brutality.”

Continuing, in Anarchism and Other Essays, Emma Goldman writes that anarchism is “[t]he philosophy of a new social order based on liberty unrestricted by man-made law; the theory that all forms of government rest on violence, and are therefore wrong and harmful, as well as unnecessary” — which might be a commonly accepted definition by students of politics, who may not be deeply knowledgeable on the subject.

But two more contemporary thinkers, David Graeber and Noam Chomsky give definitions that, when coupled together — deepen an understanding of anarchism: Graeber, in The Democracy Project, writes that “[t]he easiest way to explain anarchism…is to say that it is a political movement that aims to bring about a genuinely free society — and that defines a ‘free society’ as one where humans only enter those kinds of relations with one another that would not have to be enforced by the constant threat of violence.” Noam Chomsky says, in an interview with Harry Kreisler, that…

“The core of the anarchist tradition, as I understand it, is that power is always illegitimate, unless it proves itself to be legitimate. So the burden of proof is always on those who claim that some authoritarian hierarchic relation is legitimate. If they can’t prove it, then it should be dismantled.”

There are many questions left to be asked of anarchism: how will individual violence be handled? How will a stateless society protect itself from neighboring states? What economic formations will take shape in the absence of a state? However, these are not questions to be answered here.

The most salient concept demonstrated is that anarchism is not an ideology of violence (or at least it is significantly less so than those ideologies that call for concentrations of violence in the state and its cronies) but one which opposes violence at a systemic level and seeks liberation and voluntary interaction in all spheres of life.

About the Writer
Eric Fleischmann,

Sunday, July 12, 2020

Anarchy: What It Is and Why Pop Culture Loves It

It’s a complicated philosophy that’s more than just a punk rock phrase.


BY KIM KELLY TEEN VOGUE JUNE 3, 2020


NEW YORK, NY - MAY 1: Anarchists lead a march through Greenwich Village on May Day, May 1, 2018, in New York City. (Photo by Andrew Lichtenstein/Corbis via Getty Images)

In a pop-cultural sense, at least, the idea of anarchy has been characterized by either a middle-fingers-up, no-parents-no-rules punk attitude, or a panicky, more conservative outlook used by national and state sources to represent violent chaos and disorder. Today, we can see an extremely serious, radical leftist political philosophy on T-shirts at Hot Topic.

So what is anarchism? What do those people raising black flags and circling A’s really want? Here’s what you need to know:


What is anarchism?

Anarchism is a radical, revolutionary leftist political philosophy that advocates for the abolition of government, hierarchy, and all other unequal systems of power. It seeks to replace what its proponents view as inherently oppressive institutions — like a capitalist society or the prison industrial complex — with nonhierarchical, horizontal structures powered by voluntary associations between people. Anarchists organize around a key set of principles, including horizontalism, mutual aid, autonomy, solidarity, direct action, and direct democracy, a form of democracy in which the people make decisions themselves via consensus (as opposed to representative democracy, of which the United States government is an example).

“I would define anarchism as the nonhierarchical, nonelectoral, direct-action-oriented form of revolutionary socialism,” Mark Bray, a lecturer at Dartmouth College and author of Antifa: The Anti-Fascist Handbook, tells Teen Vogue.

As the New York City-based anarchist group Metropolitan Anarchist Coordinating Council (MACC), of which I’m a member, writes on its website it, “We demonstrate a vision for a society in fundamental opposition to the brutal logic of contemporary capitalism — a society based on mutual aid, cooperation, and radical democracy.”
Where did anarchism come from?

Anarchism has ancient roots, with the word itself stemming from the ancient Greek anarchos, or "without rulers," but it fully bloomed as a political philosophy in Europe and the United States during the 19th century. At the time, Communist thinker Karl Marx’s writings had become popular, and people were searching for alternatives to the capitalist system. The Paris Commune — a brief period in 1871 when Paris was controlled by anarchists and communists — helped spread the message of anarchism further, and inspired more young radicals to take up the cause, sometimes to violent effect when they embraced the philosophy of “propaganda by the deed.” By the early 20th century, anarchism had spread throughout the world, but government repression often made it difficult for anarchists to organize and achieve their goals.

Pierre-Joseph Proudhon is generally recognized as the first self-proclaimed anarchist, and his theories continue to influence anarchist thought today — if you’ve ever heard the phrase “property is theft,” that’s straight from Proudhon’s 1840 book What Is Property? But Proudhon was far from the only prominent thinker to advance the cause of anarchy. William Godwin’s 1793 treatise, An Enquiry Concerning Political Justice, is hailed as a classic of antistate, proto-anarchist thought. Other famous contributors to anarchism’s development include Peter Kropotkin, Mikhail Bakunin, Emma Goldman, Lucy Parsons, Voltairine De Cleyre, Max Stirner, Johann Most, Buenaventura Durruti, and Alexander Berkman. In addition to these names, countless others, whose identities have been lost to history, have helped refine and spread the ideology of anarchism. Today, anarchism is a fully global, intersectional philosophy, with particularly strong roots in Latin America, Spain, Germany, and, as of 2012, the Middle East, due to the 2012 Rojava Revolution in occupied Kurdistan.
How does anarchism intersect with other political philosophies?

Anarchism as a philosophy lends itself to many ideas. There is no one way to be an anarchist.

Classic anarchist traditions include mutualism, which is situated at the nexus of individual and collectivist thought; anarcho-communism, which favors community ownership of the means of production, and the abolishment of the state and capitalism; anarcho-syndicalism, which views unions, the working class, and the labor movement as potential forces for revolutionary change; and individualism, which has similarities with libertarianism, and emphasizes individual freedom above all. More recent, more post-modern schools of thought, including anarcha-feminism, Black anarchism, queer anarchism, green or eco-anarchism, and anarcho-pacifism, have found firm footing in today’s anarchist communities.

Anarcho-capitalism, which is interested in self-ownership and free markets, is much rarer, and is considered by most anarchists to be illegitimate because of anarchism’s inherent opposition to capitalism.

What is the difference between anarchism and communism?

“When [most people] think of communism, they inevitably think of the states that were formed in the 20th century based on various interpretations of Marxism-Leninism, and the difference between anarchism and those states and those theories and those ideas is their perspective on the state,” Bray tells *Teen Vogue. “In orthodox Marxist theory, the state is an institution that is politically neutral, and it can be used for different purposes, depending on which class controls it; therefore, the orthodox Marxist goal is to capture the state, turn it into a dictatorship of the proletariat, and suppress the capitalist class. Once they do that, the state will wither away and you’ll have communism. The anarchist argument is that the state is not neutral, it is inherently hierarchical, it is inherently an institution of domination; therefore, anarchists oppose the state as much as they oppose capitalism.

“Another important difference is that, historically, in Marxism, economics were the fundamental building block,” Bray continues, “whereas anarchists have historically formed a critique of domination and hierarchy that is broader and not as one-dimensional. Marxist-Leninist parties advocate a vanguard model of organizing with a small group at the top, and anarchists are about horizontal, directly democratic kinds of politics.”
How does antifascism intersect with anarchism?

Since fascism is an antidemocratic ideology that thrives on oppression, and anarchism is explicitly against oppression in all forms, and for direct democracy, anarchism is inherently antifascist (much like all anarchists are by necessity anti-police and anti-prison). Not all antifascists are anarchists, but all anarchists are antifascist, and have been fighting against fascist forces for centuries. During the Spanish Civil War, most of the country was under anarchist control, and thousands of anarchists joined the International Brigades, a volunteer militia numbering in the thousands, who traveled to Spain to fight against General Francisco Franco and his fascist forces. It’s no coincidence that there are black flags waving in many photos of masked antifa, who have been very active in widely resisting what they view as oppressive policies across the U.S.

How else has anarchism made an impact on pop culture?

“I am an antichrist, I am an anarchist!” Delivered in doomed Sex Pistols vocalist Johnny Rotten iconic snarl, that simple phrase struck fear in the hearts of respectable adults throughout Great Britain and traveled across the Atlantic to thrill America’s nascent punk rockers. “Anarchy in the U.K.,” the Sex Pistols’ lean, mean, irreverent debut single, sent shockwaves through the bloated 1970s rock scene — and introduced millions of angry young kids to the idea of anarchy as an option, or even an ideal. Although Sex Pistols songwriter John “Johnny Rotten” Lydon explained in the 2000 documentary The Filth and the Fury that he’d only brought up anarchy because he “couldn’t find a damn thing to rhyme” with “antichrist” (and later said in a 2012 interview that he’d never been an anarchist at all), the damage had already been done. Sid Vicious aside, anarchism has also made a broader impact on global pop culture, from the work of Noam Chomsky to Joe Hill’s union songs to Ursula K. Le Guin’s beloved anarchist sci-fi novels. Famed 1984 author George Orwell fought alongside anarchists in the Spanish Civil War; Irish playwright Oscar Wilde became an anarchist after reading the work of Peter Kropotkin; deaf and blind activist Helen Keller was a socialist who palled around with Emma Goldman and other anarchists. Countless bands and artists have drawn inspiration from anarchist ideas, from anarcho-punks Crass and crust-punk godfathers Amebix (whose 1982 song “No Gods, No Masters!” remains a rallying cry) to Rust Belt punks Anti-Flag, U.K. black metallers Dawn Ray’d, hip-hop artist MC Sole, and Laura Jane Grace-fronted indie punks Against Me! (who basically wrote anarchism’s unofficial theme song with 2002’s “Baby, I’m an Anarchist”).

Anarchist symbols like the black flag and the circle A are easily recognizable when scrawled on desks or spray-painted on walls, but they have also become ubiquitous in music and film, from SLC Punk to V for Vendetta to the punk rock slasher flick Green Room (though the biker-soap Sons of Anarchy has nothing to do with the political ideology itself). Even hip-hop queen Cardi B rocked a big circle A patch in the video for her smash hit “Bodak Yellow”.

Anarchism and anarchists are everywhere, and hopefully now you’ve got a better understanding of what they’re fighting for — and against.

THIS AIN'T YER GRANDMA'S TEEN VOGUE