Gary Snyder is not a philosopher, nor does he “consider himself particularly a ‘Beat.’” Snyder is a poet, an essayist, an outdoorsman and a practitioner of Buddhism. But despite his reluctance to identify with the Beat title, he has been an undeniable influence on the Beat generation and its writers. He was fictionalized as the character Japhy Ryder in Jack Kerouac’s The Dharma Bums, and helped initiate the San Francisco Renaissance by organizing poetry readings with his close friend Allen Ginsberg, among others, thus ushering in the Beats as a recognized social force. Although not technically a philosopher in the traditional or academic sense, his writings contain a very complex treatment of modern society’s relationship to the natural world. Snyder’s chief concerns are protecting nature from the ravages of civilization, putting humans back in touch with our “wild” selves and returning us to a sense of self-contemplation, community and embeddedness in nature.
Snyder puts his philosophical views into practice in the foothills of the Sierra Nevada Mountains, where he has made his home since 1970. Eschewing publicity, he sits za zen every day, and is a life-long proponent of ecological thinking. Snyder also draws from Mahayana Buddhism, bioregionalism and social anarchism in developing his perspective and philosophical orientation. Snyder most clearly spells out the beliefs he conveys through his poetry and practices in his essay work and interviews.
Thank you to those who have responded to the Beyond Anti-fascism, But Not Without It statement/call put out by the Perspectives on Anarchist Theory journal collective. Clearly there are many people pursuing this conversation in a variety of networks. Stay tuned for pieces coming from Perspectives on the Institute for Anarchist Studies website and in our 2018 Beyond the Crisis print issue.
“The subtle and deadly change of heart that might occur in you would be involved with the realization that a civilization is not destroyed by wicked people; it is not necessary that people be wicked but only that they be spineless.”
― James Baldwin, The Fire Next Time
(Anti-fascist demonstration, London, 1935)
Since Trump’s election, fascism has barged onto center stage, moving more brazenly into public space, mainstream media and public discourse than it has in decades. This renewed and emboldened presence of overt fascism has been met by an explosion of analysis and discussion about its history and politics, and the conditions necessary for its emergence. A proportionally growing attention is also being paid to the history and politics of anti-fascism.
This is welcome, and it is crucially needed. However, it’s also true that the bulk of the writing and speaking on fascism and anti-fascism—the better-selling books, the high-profile interviews–are being done by white men.
With the growth of the Alt-Right and the Trumpist movement in the US, the Left has grappled with how to understand and define fascism in the 21st century context. The conditions, players, and tactics are fundamentally different than its first manifestations, and so many antiquated studies have left inarticulate descriptions or inadequate culprits as roadmaps for understanding fascism today. Instead, these twenty-five statements are a proposal for how to understand the essential core of fascism–what binds it together as a modern impulse despite its different manifestations across cultures and time.
Fascism in the 21st century has direct continuity to the insurgent movements that tore apart Europe, culminating in the Second World War. The methods, tactics, and strategies have changed, but the potential of the genocidal-racialist machine remains, and the ideologies are linked through history.
Fascism does not necessitate a specific type of statecraft (or a state at all), nor does it require a particular party apparatus, a fixed demographic of finance capital, or economic depression. What it does require is mass politics, popular support, and the ongoing destructive upheaval of class society.
Back when I first began selling my labor for a wage in the wasteland of suburbia’s strip malls, I can recall the tedium of stocking shelves, summoning up insincere courtesy in the face of entitled customers and obnoxious bosses, comparing the stacks of money counted at the end of the day with the totals on our paychecks, and feigning adherence to whatever motivational façade management cooked up to mask the reality of our exploitation.
Yet I also remember, much more vividly and fondly, the latent and occasionally eruptive defiance among my co-workers. This included the constant collective complaining about the job, taking more and longer-than-approved breaks, working as little as possible, fudging time sheets, stealing, and the intermittent screaming matches with the boss in the middle of the store. Underpinning all these actions was an unspoken but broadly understood code of silence when it came to such transgressions and, when appropriate, expressions of support for them.
At the time, I didn’t think much about this, it was just how things happened and I’ve encountered similar experiences to varying degrees in every workplace since. Our actions weren’t guided by a political framework nor was there any attempt to organize them in a directed manner. It was more a spontaneous, innate reaction to experiencing the coercion of capitalism. I had cause to reflect upon this anew while reading Kevin Van Meter’s new book, Guerrillas of Desire: Notes on Everyday Resistance and Organizing to Make a Revolution Possible, published by AK Press and the Institute for Anarchist Studies.
Rapid policy changes, funding shifts and cuts, spikes in hate crimes, inflammatory rhetoric, corrupt democratic processes, and international etiquette blunders characterize the current political situation in the United States. Since the new regime assumed power, the immediate dangers to people of color, immigrants, queer folks, and the poor have escalated. We respond with the urgency of firefighters, racing from hot spot to hot spot, putting out flames where they threaten to consume our communities. We remain on constant high alert to respond to the next hate crime, the next anti-immigrant raid, the next attack on the planet.
(Roger Peet, Justseeds Artists’ Cooperative)
In these moments of urgency, it can feel as if we will never be able to do enough—as if our long-term campaigns are too slow to develop, our reach too short. How do we respond? Does this cycle require us to drop everything in order to react? Must we abandon our own more proactive, visionary agendas, our long-term strategic thinking, our imagining and pre-figuring of alternatives to the existing society? Let us remember that none of this appeared just this year, out of nowhere. Capitalism, war, racism, fascism, xenophobia, misogyny, and other forces of oppression have long been shaping the terrain in which we fight. If we neglect our own aspirations, then we’ve already lost.
Several factors played into our collective decision not to run a print issue of Perspectives on Anarchist Theory for the current year. We sincerely thank all inquiries and submissions sent for what was hoped to be an issue on Play. A call for submissions for a Beyond The Crisis print issue of Perspectives (2018) is here.
This is an article written by two Wobblies in response to our call for Play essays. These organizers bridge the gap between play and the practice of organizing skills via educational skits and fun activities led by the New Junior Wobblies, the young members of the Industrial Workers of the World (IWW).
The IWW globe logo holds three stars representing Education, Organization and Emancipation. This article looks at Recreation – a fourth star – from challenging uneven relations of power, to making joy central to organizing against capitalism, regardless of age.
Shortly after a wave of government repression and internal splits nearly destroyed the Industrial Workers of the World (IWW) as a functioning labor organization, a group of Wobblies felt the immediate need to find new ways to raise the next generation of revolutionary unionists. As a part of solidarity support for striking IWW coal miners in Colorado, children of union members were invited to join an IWW organization of their own. These Wobbly kids formed “locals” to organize support for their striking parents, and alongside them, develop a rudimentary understanding of the world and how they might soon be a part of organizing to change it. To the IWW tripartite motto, “Education, Organization, Emancipation” they added “Recreation,” and in 1927, the Junior Wobblies Union was born.
(Junior Wobblies in the 1920s)
Lara Messersmith-Glavin and Kristian Williams, of the Institute for Anarchist Studies and Perspectives on Anarchist Theory journal collective, and Ayme Ueda, of the Black Rose Anarchist Federation / Federación Anarquista Rosa Negra, recently appeared on X-RAY FM in Portland, Oregon. The show is called Group Therapy, hosted by Natalie Sept. This episode features an hour discussion of topics including what anarchism is, what anarchists want and do, anarchist critiques of the world, and challenges anarchists face. Listen in below!
This May Day in Portland, Oregon about 1,500 people rallied and marched against capitalism, racism, and colonialism, including immigrant families, undocumented folks, people with disabilities, and working families with kids. It was International Workers Day, which commemorates the Haymarket affair, which took place in Chicago, in 1886, and is also known as May Day. May Day commemorates anarchist organizers murdered by the State for agitating for an eight-hour work day on the way to a truly free society, and is an avowal to continue their work.
Portland organizers had a permit for the march. There was a sizable black bloc at the back, also a large contingent of people turned out by the Black Rose Anarchist Federation with red and black flags, members and supporters of the Burgerville Workers’ Union, and a contingent of the Industrial Workers of the World (IWW). (Mental Health Care Providers Unite! have a nice description of the day available here. )
The current anarcha-feminisms issue of Perspectives on Anarchist Theory (n. 29), and all back issues, including:
Justice, Strategy, Care, Movements, and Climate, are now available in Canada, from Kersplebedeb Leftwing Books!