Academic literature on the topic 'Anarchist anthropology'

Medieval history and anarchist studies have a great deal to offer one another, but there is very little intellectual traffic between the two fields. This paper encourages historians to deploy anarchism as an approach to historical research akin to Marxist or feminist historiography, so that 'anarchist history' can move beyond the history of the modern anarchist movement and become a radical new way of studying and learning from the human past. Recent developments in anthropology and archaeology are offered as examples of how this might happen. Medieval history would benefit from the development of an anarchist approach to questions of ungoverned spaces, domination and inequality, and the growth of states and institutions. Anarchist studies would benefit from greater awareness of recent research in medieval history, much of which is relevant to anarchist interests.

Graeber, David. 2004. Fragments of an anarchist anthropology. Chicago: Prickly Paradigm Press. 105 pages.Schmidt, Michael, and Lucien van der Walt. 2009. Black flame: The revolutionary class politics of anarchism and syndicalism. Vol. 1, Counter-Power. London: AK Press. 395 pages.Scott, James. 2012. Two cheers for anarchism: Six easy pieces on autonomy, dignity, and meaningful work and play. Princeton, NJ: Princeton University Press. 198 pages.

G. Orwell once called himself “anarchist tory”, the collocation “anthropological mistake” belongs to British theologian J. Milbank, characterizing so liberal thought. These expressions are used today by two French philosophers, Jean-Claude Michea and Alain de Benoist. Though they came from oppos­ing political camps, both are ready to define themselves “populists” and “conservative anarchists”. Their common enemy is contemporary liberalism. This article is a description of this polemics, espe­cially with liberal anthropology. Their difference with many critics of political or economic liberal­ism lies in their belief that liberalism is a totality, and the core of all the aspects of this doctrine (economy, law, politics) is represented by the vision of man in liberal philosophy, which have a long history. This genealogy of liberalism, proposed by French thinkers, is the main theme of the article.

SummaryThis article examines the role of charismatic leadership in the Italian anarchist and socialist movements in the period up to the biennio rosso. It focuses on the activities of Errico Malatesta (1853–1932) in 1920 after his return from exile in London. Italian anarchism may have relied upon the informal prestige of leaders such as Malatesta to keep the sinews of its organizations together, however even if Malatesta drew enormous crowds on his return, his oratory was far less demagogic than his maximalist socialist competitors. Malatesta's charisma was a product of the supercharged atmosphere of 1920 and his reputation as the ‘socialist Garibaldi’ or the ‘Lenin of Italy’. In fact his Socratic approach, demonstrated in his written and spoken interventions, was rather closer to the educationalism of Mazzini.

Cette thèse porte sur une analyse diachronique du rapport entre l'anarchisme, les techniques du corps sorcellerie dans la pratique du Mesing et arts martiaux au Gabon. Cette étude porte exclusivement sur le groupe ethno linguistique fang du Gabon. Le but de ce travail est de démontrer le lien existant entre ses deux domaines d'étude. en effet, quels rapports les sports de combat et la sorcellerie des fangs du Gabon pourraient ils bien entretenir avec un projet politique né en Europe, au lendemain des lumières et au moment où cette même Europe se préparait, au nom des lumières justement (du progrès et de la raison), à imposer à l'ensemble de l'Afrique la morgue et la bassesse mercantile de sa domination. l'anarchisme est apparu au XIXe siècle, en Europe. et on perçoit mieux, avec le temps, en quoi, de par son lieu, son époque et sa nature, il a constitué, à l'échelle de l'ensemble des expérimentations humaines, une alternative radicale au monde où il naissait, l'affirmation et l'espérance d'une altérité à la fois intérieure et extérieure, dans les coursives de l'Europe et des amériques comme dans l'intensité des résistances à l'impérialisme et aux dominations des entreprises coloniales. ce travail s'efforce à montrer comment les fangs du Gabon et d'ailleurs, aux côtés de beaucoup d'autres et de multiple façon, mobilisaient tous leurs savoirs magiques et guerriers sous forme anarchique pour résister à la domination coloniale<br>This thesis focuses on a diachronic analysis of the relationship between anarchism, the techniques of body witchcraft in the practice of the Mesing and martial arts in Gabon. This study focuses exclusively on the fang ethno linguistic group of Gabon. The aim of this work is to demonstrate the link between his fields of study.Indeed, what combat sports reports and witchcraft of the Fang of Gabon could they keep with a political project born in Europe, in the wake of the enlightenment and the moment where this same Europe preparing,on behalf of the lights just (progress and reason), to impose on the whole of Africa the morgue and the mercantile baseness of his domination. Anarchism emerged in the 19th century in Europe. And there is better, over time, what, from his place, his time and his nature, he was across all the human experiments, a radical alternative to the world where he was born, the affirmation and the hope of an otherness, both indoor andoutdoor, in the corridors of Europe and the Americas as in the intensity of resistance to imperialism and domination of colonial enterprises. This work strives to show how the Fang of Gabon and elsewhere, along with many others and multiple way, mobilized all their knowledge magic and warriors in anarchic form to resist colonial rule

Si d’un côté, les sciences sociales peinent dans un grand dédale de complexités qu’elles n’ont ramené à aucune loi d’organisation claire, à aucun principe véritablement unificateur et que de l’autre on ne peut que constater l’évidente faiblesse conceptuelle de l’anarchisme, parent pauvre du marxisme, théoriquement un peu boiteux, mais compensant peut-être l’intelligence par la passion et la sincérité… Alors gageons que la combinaison de ces carences fasse la force d’une science véritablement anarchiste. Face à ce défit, la vérité est que la difficulté que rencontre les sciences sociales comme la pensée anarchiste est la même. D’évidence, ce dont elles pâtissent n’est autre que l’absence d’un paradigme. Mais quel paradigme proposer à une pensée qui refuse d’être conçue comme un monument théorique achevé et dont la réflexion n’aurait rien d’un système? Comment l’« Éversion », cette théorisation du bouleversement nietzschéen peut servir une mouvance libertaire réfractaire à toute métathéorie? La problématique est pourtant simple: on ne pourra se débarrasser du capitalisme sans se débarrasser de l’État, tout comme on ne pourra se débarrasser de l’État sans se débarrasser du patriarcat, et du patriarcat sans abattre les fondements du monothéisme. Or dans une théorie de l’éversion, la doctrine monothéisme qui prend sa source dans le mythe de la Genèse sacralise la domination masculine, la hiérarchie. Mais, si aucun langage n’est plus idéologiquement élaboré que le mythe alors c’est un mythe anarchiste qu’il nous faut élaborer. Un mythe scientifique avant tout mais surtout un mythe féminin puisqu’au pouvoir hiérarchique masculin s’oppose la puissance anarchique féminine. Cette puissance est celle de l’immanence: Un principe de justice contenu dans les choses elles-mêmes et qui se dégage tôt ou tard de leur cours naturels et du développement normal des conséquences. La normalité de ce développement des conséquences étant la complexité, c’est donc une modélisation de l’éversion comme processus immanental que je propose. L’Éversion est donc le récit de l’élaboration d’un mythe anarchiste qui repose sur une genèse féminine du monde et au-delà, des conditions d’une démarche scientifique pour y parvenir. Cette modélisation s’établit à partir de la méthode dialectique sur laquelle repose l’étude exégétique de la Genèse et de sa controverse, la « version de Ève »<br>If on one hand, social sciences are struggling in a complex maze in succeeding to find a clear organization path and an unifying principle. In the other hand, the conceptual weakness of anarchism is obvious. David Graeber sees anarchism as the Cinderella of marxism, theoretically shaky but maybe balanced by passion and sincerity. Then we can hope that the combination of this lack makes the power of an authentic anarchist science happen. Facing this challenge, both social sciences and anarchism have to manage the same issue. They are obviously suffering from a missing paradigm. But which paradigm may be settled for a thought that refuses to be designed as an achieved theory and a frozen scheme? How “Eversion”, this theorization of Nietzschean collapse, can lead to a libertarian movement recusing any metatheory? However the issue is clear, we will never get rid of capitalism without getting rid of the State. As we will never get rid of the State without getting rid of patriarchy. And finally we will never get rid of patriarchy without bringing down the monotheistic dogma, the Genesis.The “Eversion” or the version of Eve is the telling of an anarchist myth that lays on the female genesis of the world. Above and beyond, it exposes a scientific protocol to reach its goal. A dialectical exegesis of the Genesis from the modelling of Immanence: a principle of justice inherent to the events and arise from the natural path which would be the usual development of the consequences

O trabalho busca compor uma teoria etnográfica da política kaiowá, o que significa dizer que, a partir do trabalho de campo, elabora um modelo de compreensão dos movimentos coletivos desses indígenas de língua guarani e de suas formulações a esse respeito as quais, na tradução proposta aqui, corresponderiam, em parte, ao que nós, ocidentais, entendemos como política (estabelecendo, ainda, conexão com o que se vem denominando cosmopolítica). As formas políticas em análise aqui estão agrupadas em torno de três figuras de maior rendimento para a exposição: tendotá, johexakáry e aty. Por vezes, as formulações dizem respeito também aos Guarani de MS (falantes de ñandeva), uma vez que parte da pesquisa os alcança, e parte não. Para que sejam mais bem compreendidas, mostramos como essas formas podem ser postas em diálogo com relatos sobre diversas experiências políticas ameríndias, de grupos como os Tupinambá quinhentistas, os Iroqueses e os Maya de Chiapas, México. O trabalho também discute como a noção de redes sociais pode ajudar a repensar a versão canônica da história da região hoje habitada pelos Kaiowá e Guarani, o sul de Mato Grosso do Sul.<br>The work aims to compose an ethnographic theory of kaiowa politics, which means that, based on the fieldwork, it formulates a model for understanding the collective movements of this guarani speaking group and its statements about this subject which, in the translation proposed here, correspond in part to what we Westerners understand as politics (also establishing a connection with the so called \"cosmopolitics\"). The political forms under review are grouped around three characters of greater yield for discusssion: tendotá, johexakáry and aty. Sometimes, the statements also concern the Guarani (ñandeva speakers), as part of the research involves them, but not all of it. To promote a better understanding, we show how these forms can be brought into dialogue with accounts of diferent amerindian political experiences, among groups like the Tupinambá of sixteenth century, the Iroquois and the Maya of Chiapas, Mexico. The thesis also discusses how the notion of social networks can help to rethink the canonical version of the history of the region now inhabited by the Guarani and Kaiowá, the south of Mato Grosso do Sul.

This dissertation comments on the current period of intense social change in the former Soviet Union by charting processes of elite production at a business school in Riga, Latvia. It is concerned with an ethnically diverse group of students from the Baltic states who attend a Swedish institution established to accelerate the transition. I suggest that rather than producing 'catalysts of change' the business school represents a foreign-direct-investment into human capital. The thesis tackles the transnational complexities of the organisation by combining ethnographic description with an analysis of the historical and ideological shifts in international relations and a review of the anthropological literature on socialism. The thesis also responds to the lack of anthropological research on elites by presenting the first ethnographic study of a business school. It investigates elite schooling practices and parameters through an engagement with the debates on reproduction in education. In Riga an off-the-peg curriculum sidelines issues specifically concerned with the Baltic context; instead of addressing local problems students are increasingly drawn towards transnational corporations. During their attendance they partially develop their own agenda, which is a finding that questions prevalent assumptions about the docility of students in elite education. Other key factors of the students' transformation are language, image, style, school space and consumption. Their collective grooming project forms an important part of the esprit de corps at the school. Additionally, the thesis highlights the establishment of multiethnic networks on the basis of shared interests, thus challenging one-dimensional reports of nationalism in the region. Caught between the post-Soviet context and a forceful Swedish vision of change students experience upward mobility along with problematic negotiations of ongoing circumstances. Intended as a contribution to anthropological studies of post-socialism the thesis explains how the business school generates graduates who are willing and desirable recruits for the capitalist expansion.

The Spanish Anarchist Movement (1868–1939) was one of the most novel social movements of its era. Its unconventionality has kept it from being adequately analyzed by conventional historical, sociological and political approaches. Spanish anarchism's unique use of an activist interpretation of the concept of culture and its focus on the cultural character of the practices of everyday life as the critical site for revolutionary social change are better analyzed through an anthropological approach that privileges this locus. This study, based on almost two years of field research, is an ethno/oral history of the Spanish Anarchist movement as it was enacted and has been remembered and forgotten in one Spanish village with a notable anarchist past. I conducted research in relevant archives throughout Spain and collected local tellings of the town's anarchist past from both anarchist and non-anarchist survivors from the movement's 1930s heyday and also from younger town residents. As a resident myself, I noted other ways in which the anarchist past has been inscribed, literally and figuratively, in the town's cultural landscape. In the course of my research the affinity between anthropology and anarchism proved to be more than just a nice fit between a method of study and an object of study and therefore while this study began as anthropology it ended up being also about anthropology. Since both endeavors drew from the same intellectual and scientific paradigms and addressed the same sociopolitical conditions, I have conjoined a history of anarchism with a history of anthropology in order to offer a reconsideration of both. Finally in working from present-day recollections and understandings of the anarchist past I have investigated the historical legacy of the movement, providing new insights into both how the movement operated daring its heyday and how it exists today as a contemporary phenomenon. This study contributes to current debates about contested histories, collective memory, cultural identity, social theory and social resistance.

Depuis que l'animal humain a conçu un système de technologies pour la pensée abstraite grâce au langage, la guerre contre le monde sauvage est devenu une voie à sens unique vers l'aliénation, la civilisation et la littérature. Le but de ce travail est d'analyser comment les récits civilisationnels donnent une structure à l'expérience par le biais de la ségrégation, de la domestication, de la sélection, et de l'extermination, tandis que les récits sauvages démontrent les possibilités infinies du chaos pour découvrir le monde en toute sa diversité et en lien avec sa communauté de vie. Un des objectifs de cette thèse a été de combler le fossé entre la science et la littérature, et d'examiner l'interdépendance de la fiction et la réalité. Un autre objectif a été de mettre ces récits au cœur d'un dialogue les uns avec les autres, ainsi que de tracer leur expression dans les différentes disciplines et œuvres pour enfants et adultes mais également d’analyser leur manifestations c’est redondant dans la vie réelle. C'est un effort multi-disciplinaires qui se reflète dans la combinaison de méthodes de recherche en anthropologie et en études littéraires. Cette analyse compare et contraste trois livres de fiction pour enfants qui présentent trois différents paradigmes socio-économiques, à savoir, «Winnie-l'Ourson» de Milne qui met en place un monde civilisé monarcho-capitaliste, la trilogie de Nosov sur «les aventures de Neznaika et ses amis» qui présente les défis et les exploits d'une société anarcho-socialiste dans son évolution du primitivisme vers la technologie, et les livres de Moomines de Jansson, qui représentent le chaos, l'anarchie, et l'état sauvage qui contient tout, y compris des épisodes de civilisation. En axant la méthodologie de ma recherche sur la façon dont nous connaissons le monde, j'ai d'abord examiné la construction, la transmission et l'acquisition des connaissances, en particulier à travers la théorie de praxis de Bourdieu et la critique de la civilisation développée dans les études de Zerzan, Ong, et Goody sur les liens entre l'alphabétisation, la dette et l'oppression. Quant à la littérature pour enfants, j'ai choisi trois livres que j’ai connus pendant mon enfance, c'est-à-dire des livres qui sont devenus comme une «langue maternelle» pour moi. En ce sens, ce travail est aussi de «l’anthropologie du champ natif». En outre, j’analyse les prémisses sous-jacentes qui se trouvent non seulement dans les trois livres, mais dans le déroulement des récits de l'état sauvage et de la civilisation dans la vie réelle, des analyses qui paraissent dans cette thèse sous la forme d'extraits d’un journal ethnographique. De même que j’examine la nature de la littérature ainsi que des structures civilisées qui domestiquent le monde au moyen de menaces de mort, je trace aussi la présence de ces récits dans l'expression scientifique (le récit malthusien-darwinien), religieuse, et dans autres expressions culturelles, et réfléchis sur les défis présentés par la théorie anarchiste (Kropotkine) ainsi que par les livres pour enfants écrits du point de vue sauvage, tels que ceux des Moomines.<br>Ever since the human animal devised a system of technologies for abstract thought through language, the war on wilderness has become a one way path towards alienation, civilisation and literature. In this work, I examine how the civilised narrative orders experience by means of segregation, domestication, breeding, and extermination; whereas, I argue that the stories and narratives of wilderness project chaos and infinite possibilities for experiencing the world through a diverse community of life. One of my goals in conducting this study on children's literature as knowledge, culture and social foundation has been to bridge the gap between science and literature and to examine the interconnectedness of fiction and reality as a two-way road. Another aim has been to engage these narratives in a dialogue with each other as I trace their expression in the various disciplines and books written for both children and adults as well as analyse the manifestation of fictional narratives in real life. This is both an inter- and multi-disciplinary endeavour that is reflected in the combination of research methods drawn from anthropology and literary studies as well as in the content that traces the narratives of order and chaos, or civilisation and wilderness, in children's literature and our world. I have chosen to compare and contrast three fictional children's books that offer three different real-world socio-economic paradigms, namely, A.A. Milne's Winnie-the-Pooh projecting a civilised monarcho-capitalist world, Nikolai Nosov's trilogy on The Adventures of Dunno and Friends as presenting the challenges and feats of an anarcho-socialist society in evolution from primitivism towards technology, and Tove Jansson's Moominbooks depicting chaos, anarchy, and wilderness that contain everything, including encounters with civilisation, but most of all an infinite love for the world. Stemming from the basic question in research methodology on how we know the world, I first examine the construction, transmission, and acquisition of knowledge, particularly through the lens of Bourdieu's theory of praxis, as well as the critique of language and literacy through Zerzan's, Ong's, and Goody's studies on the links between literacy, debt and oppression. Regarding children's literature depicting the three socio-economic paradigms, I chose three books with which I have been familiar since childhood, i.e. in whose narratives I have “native fluency” and, in this sense, this work is also about “anthropology at home”. Moreover, I compared and contrasted the underlying premises not only in the three books, but also with the unfolding narratives of wilderness and civilisation in real life, that I inserted in the form of ethnographic/journal entries throughout the dissertation. As I examine the very nature of literature, culture, and language and the civilised structures that domesticate the world through the threat of death and the expropriation of food, I also trace the presence of these narratives in the scientific (the Malthusian-Darwinian narrative), religious, and other cultural expressions and the challenges provided by anarchist science and theory (Kropotkin) as well as wild children's books such as Jansson's Moomintrolls.