Archive for the ‘perspectives’ Category

Anarchist Tendencies, Orders and Cliques

Posted: August 5, 2015 in Adam Smith, agitators, American Libertarian fringe, Amerikan nightmare, Anarchism, Anarchists, Anarcho-capitalists, Anarcho-Communists, Anarcho-Fascists, Anarcho-Nationalists, Anarcho-nihilists, Anarcho-primitivism, Anarcho-surrealists, Anarcho-Syndicalists, Anarchy, anti-Capitalism, anti-events, anti-State, armed struggle, authorities, Autonomy, belief systems, capitalism, capitalist markets, categories, Charles Darwin, Christianity, Christians, civic Anarchists, class, Class War, Communist groups, communities, conflict, consumerism, control, corporate media, culture, designations, dignity, Direct Action, divisions, doctrines, dogmas, elites, energy, Environmentalist movement, ethno-nationalists, existence, Fascism, festivals, fight back, freedom, Global Monopoly Capitalism, Green Anarchy, habits, history, honor, hospital clinics, human civilization, human history, humanity, humans, ideological fronts, ideological groups, ideological history, ideological mess, ideology, Industrial Capitalism, institutions, insurrectionist Anarchists, IWW, Karl Marx, killing, labels, labor, Leftists, liberty, Marxist sect groups, Marxist vanguardists, media, megalopolis, mini states, modern capitalist state, modernity, money, mutual aid, names, naming, nation, Nationalism, Native societies of the Americas, noble fight, organizing, origins, perspectives, police-paramilitary units, political cliques, political cults, political enemies, political fixations, political sects, politics, prison industrial complex, product, punk, punk bands, Punk Rock culture, pyramid schemes, race, racialism, racism, rebellion, religious cults, religious founders, religious leaders, religious orders, religious sects, revolt, revolutionaries, revolutionary idols, sacred autonomy, sect gangs, sectarian mental illness, sectarian splits, slavery, social classes, social control, Socialist groups, society, socio-economic elites, state criminals, state mandated schools, struggle, subcultures, Survival of the Fittest, technology, tendencies, terms, the State, the wealthy, theological obsessions, Thomas More, titles, union struggles, United States, Utopia, wage slavery, Wealth of Nations, Wobs, work, working class, working class culture
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The names and forms of ideological groups often speak volumes about both their directions – and their mental chains.

Christians have often named their sects after their founders, such as Lutherans, Calvinists, Mormons, Wesleyans, Nestorians, Arians, Franciscans, Swedenborgians, Augustinians, Dominicans, or they have dubbed themselves according to their theological obsessions, such as Old Believers, Orthodox, Christian Science, Catholics, Adventists, Christadelphians, Baptists, Methodists, Jesuits, Carmelites.

Some Christians have identified their groupings according to race, and mostly due to Christianity’s part invention and support of racialism. Two examples represent the African Episcopal Methodists and the Chinese Baptists. Other Christian groups have used similar ethno-nationalist terms, such as the Greek Orthodox, Russian Orthodox, Armenian, Byzantine, Assyrian, Anglican, German Brethren, French Reformed, Dutch Reformed, Latin Catholic Rite, Eastern Catholic Rite.

Like the myriad of Christian cults in our modern world, Marxist sect groups have also named themselves after their revolutionary idols, such as Marxist-Leninists, Maoists, Stalinists, Guevarists, Trotskyists, or they have used titles proportional to their political fixations, such as Social Democrats, National Socialists, Socialist Worker, Socialist Action, Christian Liberationists, United Left, Popular Fronts, Left Front, Left Coalitions, Socialist Labor, Revolutionary Communists, Revolutionary Socialists. Like the Christians, Leftists also enjoy designating themselves according to their ethno-nationalist origins, such as Russian Communists, British Laborites, Spanish Socialists, French Communists, Indian Marxists.

Unfortunately, we Anarchists also have our ideological fronts, divisions, tendencies, sectarian splits and particular cliques. Unlike the Christians and Marxists, we do not label ourselves according to our religious-sect founders, nor do we name ourselves in relation to ethno-nationalist groups. We have no Bakuninists, nor Kropotkinists, nor Anarchists of America, nor any United Spanish Anarchists. However, we do label ourselves in proportion to our peculiar inclinations.

The biggest division within Anarchism is between the Insurrectionists and Civic Anarchists. The Insurrectionists use incendiary sabotage, hacktivism, retaliatory violence and property destruction against targeted elites, or the propaganda of the deed. The Civic Anarchists, use direct picketing, immediate shut downs, business boycotts, abandoned building or land squatting, direct media publishing, new age traveling, spontaneous street parties, natural medicine distributions, petty shoplifting, dumpster diving, free learning classes and totally free markets in order maintain some cultural autonomy.

Yet there are many Anarchists that use both tactics, and in fact, true Anarchist revolutionaries, use both methods. Both tendencies unite under the double activities of Anarchy: Direct Action and Mutual Aid.

Direct Action is the offense. It implies the Anarchist Act over Anarchist Words. As we say in America: walk the walk, over talking the talk. Mutual Aid is the defense, and it implies that if you reject the State, then help out others, and share with your fellow Anarchists through every facet of life: food, clothes, shelter, medical care, self-defense and cultural, non-institutional, education activities.

Within contemporary Anarchy, there is, unfortunately, a lot more words than Direct Action, and there is very little Mutual Aid that remains in Anarchist subcultures. With all of the Anarchist tendencies, and even the contradictory ones, they all unite under the hatred of the State – even if they create mini-States within their very own organizations.

Anarchy has unfortunately fallen into similar pits of ideological mess and hodgepodge as the Christian cult institutions and the Marxist-Leftist sect gangs. This is because of our ideological history, when Anarchy had first called itself Anarchism, or Anarcho-Syndicalism.

This ideological situation also has relations to the beginning of the armed struggle, fighting on both fronts: anti-Statism and anti-Capitalism. Around 130 years ago, and also due to possessing common enemies, Anarchists consorted among the other Leftist tendencies, such as the Socialists and the Communists.

What saved Anarchy from Marxist vanguardist and Christian sectarian mental illness was the Punk movement beginning in the 1970s. Punk rock culture returned Rock music to its roots through playing the original rock music, of Black-Working Class rebellion, and with this authentic return, Punk acted in full revolt against the wage slave-work-consumerist culture of Capitalist society. A few bands, such as the Clash, publicly exposed the State criminals and murderers. But like all cultural expressions of ‘rebellion,’ Capitalist culture fought back and eventually co-opted a good deal of the music and fashion sense.

There are still Anarcho-Syndicalists, or Anarcho working class agitators. They often fight through union organizing struggles, the most notable being the IWW, One Big Union, or the Wobblies. Once and a while they do have organizing successes against the bosses because they don’t have the six-figure salary, typical union boss overhead, i.e., the AFL-CIO union hacks, nor do they sell-out the workers during the contract negotiations. The Anarcho-Syndicalists know full well how the Capitalist system functions. Still, the IWW ‘Wobs’ often meet more defeats than victories, and Global Monopoly Capitalism is a lot more powerful than Industrial Capitalism was about a hundred years ago. The rotten capitalist system continues as strong as ever.

Another ideological tendency in contemporary Anarchism is Anarcho-Primitivism, or Green Anarchy. This view represents Anarchy united with a certain element of the Environmentalist movement. This orientation finds that our technology has become a literal social and cultural monolith, and that it has sucked out the joy and magic from our already dismal existence. Technological institutions have replaced Capitalist institutions as the destroyers of the living. Those Anarchists have been right about our dire situation – but it is too late now. Most of humanity has allowed both the laziness and slavery of technology to infiltrate their lives. This woeful actuality includes Anarchist subcultures.

Other contradictory ideologies have latched on to the Anarchy brand. In the United States, there is a large Anarcho-Capitalist perspective. They tend to write blogs, make videos, and have informal gatherings. Some of them are just as hard-core as the other previously mentioned Anarchist groups. This sect believes that there is a true possibility for a totally free capitalist market between willing individuals, and that technology will open and facilitate this freedom.

They use parts of Ayn Rand’s philosophy and take it to the American Libertarian fringe. The issue with this group is that many of them did not continue their readings with Adam Smith. In his Wealth of Nations, (published at the time of the American Revolution), Smith wrote that modern Capitalism absolutely needs the help of the State.

All socio-economic activities require some type of arbitration, or the markets will cease existing as actual markets – and will thus become nasty examples of Darwin’s Survival of the Fittest. Why pay for a product, if you can shoot the seller in the head, keep your money and the prize? And there’s the other way around, why give away your product, if you can just take the seller’s money and shoot the buyer in the head afterwards?

There are also Anarcho-Nationalists, or Anarcho-Fascists. These sects embrace the idea of race, nation and people over other inferior groups or enemies, yet they don’t want a State. How could they even conceive of such a society? How would they even defend themselves from their enemies, which have to fight them eventually since their ideology is so extreme, without even resorting to a state? The only way to mobilize any modern military organization is the institution of the modern state.

And yes, there still exist the Anarcho-Communists. They want a Communist society without a Communist state. They see hope for a utopia vision of a Communist society inside the writings of Karl Marx – or possibly Thomas More’s Utopia, or perchance, the pre-European invaded, Native societies of the Americas? This political cult forgets that humans cannot retrace their steps back into the dark realms of human history. We are very different from those earlier societies. The modern capitalist state destroyed those societies for a reason. We simply can never return to the past.

There are also the sub-sects of Anarcho-Nihilists, who reject all politics, and Anarcho-Surrealists who prefer to fight the system through anti-corporate media activities, even creating ‘anti-events,’ where they counter co-opted festivals and exhibitions.

Anarchy returns to its full circle around the A.

Our only noble fight left remains Autonomy. We cannot destroy any modern class society because there will always exist certain humans that crave power, control and authority, and even inside Anarchist circles; nor can we return to a historical period with less technology and smaller communities. Our minds have permanently mutated through the repetitive use of technology, and through learning brutal habits, while surviving inside the urban monster, called the megalopolis.

Autonomy means that we use all of our personal energies and efforts to maintain both our dignity and honor. We should try to avoid laboring and destroying ourselves inside any demeaning wage slave work. We ought to live our lives the way we see fit. We can refrain from consumerist buying, striving for the Amerikan nightmare, taking out loans, investing in pyramid schemes, borrowing, lending and gambling.

We could remain physically free to live outside of the cages and shackles of the prison industrial complex and the State supported institutional system, which includes hospital clinics, state mandated schools and police-paramilitary units.

We would prefer death over some open or disguised form of slavery. Our dignity and honor depend on maintaining these freedoms and liberties. If we live as Anarchists, then we can never trade nor sell out our sacred autonomy. Autonomy is all that remains.

 

 

 

 

 

 

 

 

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The feelings and thoughts about lost times, years never to recuperate – those mental pains are some of the tortures that regularly accompany the living.

I distinctly remember one of my first years of graduate school. We grad student representatives, dressed in our khaki pants and ugly university t-shirts, had hosted a party for the incoming grad students inside a small and dirty, multi-use student lounge. The grad students had to show their flimsy identification cards in order to enter, while ‘the party’ featured stale bread, Wal-Mart cheese plates and super cheap wine.

All types of grad students entered the premises. I saw haggard women in their sixties just getting degrees for the sake of degrees and loud mouth kids barely out of their undergraduate studies who embarrassingly got drunk like they were at a frat party. There were also lots of rich foreign kids from China, India and other Asian countries, and some really peculiar specimens representing the melancholic diversity of human misery entered at the door.

I spotted a small, balding homeless man with dirty clothes. His physical, facial profile resembled a cross between a hallucinating mental patient and a twisted pigeon that one finds crapping off urban ledges. He did not talk and let off weird noises and grunts as he devoured the cheap cheese and dip snacks. I spotted another forty something male, wearing all black clothes. He was large, fat, had bad acne, a dirty black pony tail, and he smelled funny. The man just sat alone and was talking to himself, nursing his plastic glass of cheap wine, and then he would suddenly break out in a cackle to himself every once in a while.

As I was chatting up some foreign grad student women, a young man in his mid twenties with smeared food on his chin, suddenly interrupted our conversation and began droning his words at us. He wore glasses, had brown hair with white specs in it, and his speaking rhythm was quite slow. I felt terribly sorry for the rude chap even though he interrupted our conversation. After talking at us about some innocuous subject, he then straightaway said his good byes and left us.

I later became a madman too. I continued in graduate school for five more years, torturing my mind relentlessly, until finally receiving my very own, funny doctoral papers.

After receiving that ‘degree,’ I needed three more years of post-graduate school detox in order to mentally break free. It was no coincidence that I moved into Death Studies, Thanatology, towards my last years of doctoral studies.

For years after receiving my PhD, the doctoral useless degree in history – or whatever history or the humanities, I nourished a harsh mental concoction of both betrayal and anger.

I wasted six years of life involved in such a struggle – all to receive the highest degree possible. My doctoral degree has also become the unending curse of my recurring unemployment. The lucky ones escaped early before their torturous exams and thesis dissertations. They became bartenders and a few even made some real money – unlike me.

Nor do I have any friends from my long graduate school period – and I was not the only grad student to experience this. I stayed on because I thought that I needed a doctoral degree in history in order to become a historian. I now know that I was wrong.

This essay is for those historians of heart and soul who want to know the truth in order to become true historians. Historians free from the American graduate school curse.

This essay will explain the mystery in becoming a historian without having to endure the fetid dumpster of graduate school. The free-spirited historian has to go through ten levels or historical exercises, also called ‘the method,’ before reaching the historian peak. Anyone with a love of history, curiosity and basic intelligence can do it.

The first skill embraces simple freedom. For the historian, he or she completely rejects the graduate school scam and the lowlifes that congregate in such spaces, which also includes the professors and administrators. I use the word lowlife because most grad students are not your typical hard-working and talented subset of workers and artists. They are exactly the opposite.

Most graduate pupils are weird, petty, pathetic and extremely annoying. Many grad students are incapable workers and cowardly misfits that cannot hold positions in the real world of labor and suffering. For them, grad school is a safe option where they can do meaningless work on the government’s dollars, or in the case of the private universities, on the scholarship of a rich benefactor with dementia.

They soon ‘work’ with their tenured professor advisers that both love and hate them. The professors are just as cowardly as the grad students, which explains the love and hate dynamic between them both. Meanwhile, the university administrators break into vicious smiles. They are the real ‘brains’ behind this degrading university industrial complex.

Grad teacher pay is terribly low and the university admins just adore them. This is because the administrators can pay slave wages to a bunch of spineless graders that will pour through hundreds of college student papers without one word of complaint. Every succeeding academic year, a new crop of academic screwballs enters the academy for more self-abuse. The supply is endless, and the administrators know this.

The university scammed me brutally, and all I received was a piece of paper giving me the pathetic title of ‘doctor.’ Yes, I am a doctor, but for being so intelligent, I was also quite stupid in sacrificing six good years of my youth for such nonsense.

Imagine having to endure six hard years of such abuse for collecting a simple piece of paper. Very few grad students can successfully charter the American university cesspool, while guarding both their integrity and dignity in the strong box. Most graduate student drifters entered the college halls as sublime losers, and they will leave grad school as academic wackos. This terrible, cruel world of demeaning experiences is no place for the art of history. History has nothing to do with such horrors. Just stay away.

The real, actual and true historian can birth him or herself through reading lots of books and visiting libraries, archives and museum collections. This represents the second level and the Method: a love for reading and writing. This method does not mean the despicable skill of ‘academic writing,’ which is the best sleeping pill around. The method embraces all types of writing: poetry, prose, essays, letters, theater, cinema, song and installation art.

This love of books and writing leads into the third level for a historian: a curiosity about some past culture. The historian might have an interest in the lives of Roman imperial soldiers, or the sexual mores of the French Renaissance. The diversity of the world is completely open to all interested parties.

The historian needs to see what the encyclopedias say about the Roman military or French social customs during the 1500s. With this general information, the historian now has linked terms related to a particular study, such as Roman campaigns, martial poetry, French marriage customs, and French gender relations in the early modern period.

The fourth level is when she or he types the links on scholar.google.com or Academia.edu and can then see some of the recent historical monographs, (books), or articles on the topics. The budding historian can save those linked works, download copies perhaps, and he or she now has a working bibliography of secondary sources, or books and articles on the original topics.

Now one has to read the different articles and books. The historian does not need to read every little thing from each article and each book. Most books are actually compilations of different article chapters.

Like a good historian, read to browse. Look at the chapters, read the introduction, so as to get the general feel of the work. Next, read the chapters that interest one first. Later, look at the index section for page numbers, and the reader can devour the book for the pertinent info from the index themes. Read the conclusion, which often summarizes the introductory themes and perspectives.

The historical reader must look at the source bibliography for each work. One will notice that the authors tend to use certain sources, both secondary and primary, (primary meaning actual historical works from the period that the historians had studied). This is the fifth level and the hardest part is now over.

The struggling historian will have to categorize all of the sources according to perspective, or ‘paradigm,’ (the author’s method in looking at history), and the publishing year. This historical process has the name of historiography. This is the sixth level.

The writer now has an annotated bibliography, meaning a bibliography of articles and books with a few lines next to each source explaining the paradigm and perspective of the author. For example, some authors might focus on institutional changes in the Roman military rather than the social lives of soldiers. Another author might emphasize women’s history when discussing the sexual and marriage relations of the French in the 1500s.

The seventh level is finding the historical works from the period that one is studying. He or she will have already possessed a bibliography list of translated primary works from the anterior readings of secondary sources. Once the historian has read over thirty secondary source history books, primary source manuscripts, and various articles, she or he has thus transformed her/himself into a historian scholar.

The eighth level is the actual traveling around. Talk to the locals, listen to the songs and local radio, walk ancient winding streets, taste and smell the foods and drinks, experience the festivals, feel the airs, gaze at the moon and stars, touch the earth, visit historical ruins, climb the mountains, visit museums, libraries, and the actual historical archives. Ask the archive staff if a reader can consult some of the original sources from a particular historical period.

The historian wants to get into the mindsets of the people he or she is studying and make the historical connections between the people of the past with their contemporaries. Some cultural traits radically changed, while other cultural values only changed slightly. For Roman soldiers, the writer will need to read Latin and visit various parts of Europe; while for French social customs, the reader will need to understand French and visit France, Wallonie Belgium, Luxembourg, the Swiss French Cantons and Quebec.

Read the archives not as a transcriber, or a paid copier-notation taker; but instead, read for the omissions and additions in the ancient documents. Ask one’s self these questions: who were they writing to, why did they write such documents, how did they organize their documents, and what were the general historical contexts surrounding the documents. The good historian reads between the lines. Organize all of the notes together between the archives, primary source copies of ancient manuscripts, and secondary, regular history book sources, both monographs and articles. This is the ninth level.

The tenth and final level has the historical reader writing essays, journalistic articles, or even a book. The historian now possess interesting and marvelous discoveries that birthed from all of the previous historical research. So congratulations, one has steadily become a free and independent historian.

An honest historian doesn’t need to devote one’s whole life to such a pursuit either. He or she can live as a painter-historian, a car mechanic-historian or an attorney-historian. The person must simply begin with the love, curiosity, and ultimately, have the self-discipline to use the method.

The budding historian ought to never fork over ‘tuition money’ in order to receive ‘a cheap, useless and titled paper.’ The revolutionary historian achieves his or her dream through the art of reading, interpreting, visiting, traveling, investigating and writing.

It takes a lot of discipline and a self-effacing love to conquer the art of history. Any fervid lover of history can carry out such feats. The art of history moves with the freedom to read, travel and write – never selling one’s soul to one of the most heinous scams in global monopoly capitalism – the Amerikan university.