Common Fallacies About Anti-Interventionism Reply

Article by Justin Raimondo.

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The idea that the United States government should not intervene in the internal affairs of other nations is heresy. After World War II, both political parties and nearly all the nation’s elites agreed on one thing: we have an “obligation” to pursue and maintain a position of “world leadership.” Without the US to guide them, it was inferred, the nations of the globe would soon sink into a maelstrom of malevolence and violent conflict, the sea lanes would be threatened, and International Anarchy would be the inevitable result.

There were, to be sure, a few skeptical voices that continued to be heard, but they were either drowned out by the interventionist din, or eventually browbeaten into silence. In the Washington, D.C. of today, to even question the right and obligation of the US to meddle in the affairs of nations the world over is to be considered an Unserious Person, relegated to the fringes, and unceremoniously tuned out. The foreign policy Establishment’s success in policing the discourse has been astonishingly successful, given the First Amendment. This success is due to the sheer weight of years of propaganda emanating not only from the Washington think tanks, but from the organs of popular culture: novels, television, films, and the popular media in general, constantly reinforcing the message, which is that the Empire is a Good Thing.

That this message is contradicted by the other major theme of imperialist propaganda – which is that America isn’t an empire, after all, and never was – is but a bothersome minor detail. After all, this is the same country whose political and intellectual elites rhapsodize over its alleged benevolence whilst in the same breath justifying the nuking of Hiroshima and Nagasaki as a moral necessity, the same nation that boasts it’s “the land of the free” while imprisoning a greater percentage of its population than Communist China. Hubris-induced blindness not only allows such contradictions: it thrives on them.

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Ron Paul’s Anti-Imperialism 2

Article by Andrew Levine.

This is an interesting critique of Ron Paul from a neo-Marxist perspective. While it makes some interesting arguments, and is likely correct is its assessment of the futility of the Ron Paul campaign, it also engages in a lot of unnecessary overreach. The reason the U.S. state engages in persistent military aggression is because it is a large powerful state that possesses the resources to do so and because that’s what states do when they have the means. The solution is to simply smash up the U.S. into lots of pieces so it no longer possesses the means to military imperialism. See Switzerland.

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Ron Paul is the only anti-war candidate running for president.  More than that: he wants to do away with overseas bases and reduce the military to the strictly defensive force envisioned in the Constitution; one that only wages wars Congress declares.  He also wants to dismantle the apparatus of empire and to halt American meddling in the affairs of foreign countries. This would entail, among other things, the end of all Bush-Obama wars, the demise of the military-industrial complex, and the termination of America’s virtually unconditional military, economic and diplomatic support for Israel.

Paul is also the only candidate calling for reversing the Bush-Obama assault on habeas corpus protections and on constitutionally protected due process rights.   His views on domestic surveillance and similar intrusions into individuals’ lives and behaviors are more “liberal” than any other Republican candidate’s.  But for one gaping exception, they’re more liberal too than Barack Obama’s: Paul’s libertarianism goes missing when the specter of homosexuality threatens, and he loses it when it comes to female sexuality.  Thus he’s fine with infringing upon reproductive rights; holding, for example, that states should be permitted to outlaw abortion.

Paul’s anti-militarism, anti-interventionism, and fierce, though partial, support for individuals’ freedoms are not the only reasons he falls outside the governing consensus.   His views on economic and social policies are even more discordant and unsettling to the status quo.  And so there is a bipartisan consensus that his candidacy is a non-starter – a point with which our media heartily concur.

This is why, should his candidacy garner significantly more support than it already has, the powers that be across the entire political spectrum, from a to b, will mobilize to
crush him.  But it won’t come to that.  His rivals for the Republican nomination are more than up to the task.

Still, as the only anti-war, anti-militarist, and anti-interventionist candidate in the national spotlight, and the most reliable civil libertarian (for straight men), Paul’s candidacy has some appeal for leftists, despite the appalling positions he takes on everything else.   Supporting Ron Paul can therefore seem as good a way as any to express contempt for Barack Obama and his liberal supporters.  Since they offer up fresh grounds for contempt on an almost daily basis, the temptation is palpable to discount Paul’s antiquarian economic philosophy, his hostility towards the labor movement, and his attraction to social policies of the kind that Ebenezer Scrooge endorsed before three ghosts and the Cratchit family set him straight.

Of course, acting on that temptation requires forgetting a lot – like the racist comments in newsletters released under his name and his voting record in Congress on issues affecting women and people of color.  Yes, Paul has spoken out more than any of his Republican rivals or, for that matter, Barack Obama on the evils of institutional racism; the balance sheet is therefore equivocal.  Even so, it is hard to dismiss all the reasons for rejecting Paul out of hand, even if doing so is tantamount to making common cause with the scaremongers on the MSNBC evening lineup.   But some think it worth the effort – because Paul is against Obama for some of the right reasons, and no one else with his degree of visibility and voter appeal now is.

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What War with Iran Might Look Like 1

Article by Philip Giraldi.

We gotta get rid of those neocons.

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Back in September 2007 I wrote an article for Antiwar.com called “What World War III May Look Like.” The article, which presumed that an incident involving U.S. troops on the border between Iraq and Iran could easily escalate into what would eventually become a global conflict, was widely replayed in the alternative media and even in the mainstream. Well, I am pleased to report that no such war has yet started, though there has been a disturbing expansion of U.S. military activity through the deployment of drones to hit targets in assorted countries without having to worry about American casualties or niceties like declarations of war. Other geopolitical elements that figured in my 2007 analysis have also changed, so I believe that the time has come for an update.

Iran is clearly the target of choice, just as it was in 2007. Despite President Barack Obama’s assertion that he would open up avenues to talk to the Iranians, he has failed to do so, he has rejected Iranian initiatives to start a dialogue, and he is showing every sign of unwillingness to negotiate on any level. Congress has even moved to block any contact between American and Iranian diplomats. The sanctions that recently took effect against the Iranian banking system can be construed as an act of war, particularly as Iran has not provided any casus belli. Further sanctions that will restrict energy imports are impending and will bring the country’s economy to a halt. There are already signs that the Iranian government feels itself compelled to demonstrate to its people that it is doing something about the situation. That “something” might well be a confrontation with the U.S. Navy that will have unfortunate results. In light of all that, it might be useful to imagine just how war with Iran could play out if the Iranians don’t roll over and surrender at the first whiff of grapeshot.

It might start with a minor incident, possibly involving an Iranian armed small craft manned by the Revolutionary Guard. Though the Strait of Hormuz is generally considered an international waterway, the Iranians claim that half of the strait is within their territorial waters. Tehran, in response to intensified sanctions, declares that it can determine who can use the strait and says that it will take steps to keep American warships from entering. The frigate USS Ingraham, patrolling off of Bushehr, is confronted by the small craft and ordered to heave to, an order it rejects. The Iranian commander, ignoring instructions to back off when confronted directly by the U.S. Navy, opens fire with rocket-propelled grenades. The frigate’s Phalanx rapid-fire battery immediately responds by blasting the Iranian boat, killing the entire Revolutionary Guard crew, but two American sailors are also killed in the exchange and four are wounded.

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America Hijacked! Billions go to Israel and other nations abroad while we suffer at home Reply

From The Final Call.

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Israeli Prime Minister Benjamin Netanyahu at the Oval Offi ce during a previous visit. Photo: MGNOnline/Courtesy of White House/Flickr | U.S. President Barack H. Obama

The Honorable Minister Louis Farrakhan in a recent message to nearly 4,000 on the campus of Prairie View A&M told the naked truth about America’s corrupt political system.

“When you become a governor or a senator—somebody in political power, you don’t see the power behind the power,” the Minister said. “The real power is not what you see. The real power is the unseen reality that moves what you see.”

The unseen powers in America’s political system are the advisers and lobbyists operating in the shadowy corridors near decision-makers in Washington D.C.

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The Cost of Israel to Americans Reply

From Veterans Today.

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Our uniquely massive support for Israel has cost trillions of dollars and multitudes of lives. It has diminished our moral standing in the world, lessened our domestic freedoms, and exposed us to unnecessary and growing peril.

The majority of Americans – as well as our diplomatic and military experts – oppose this unique relationship. Yet, the lobby for Israel continues to foment policies that are disastrous for our nation and tragic for the region.

If we are to have Middle East policies that serve the national interest, that represent the highest values of our founders and our citizens, and that work to sustain a nation of honor, decency, security, and prosperity, then it is essential that all Americans become active and informed. Below are the facts:

American taxpayers give Israel over $8 million per day

(See report from Congressional Research Service of the Library of Congress):

This to a nation, at its peak, of 7.4 million people – smaller than New Jersey. Israel has received more American money than any other nation on earth. It is more than we give to all the starving countries of Africa put together.

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Samir Khan: Proud to be an American traitor Reply

From CNN.

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Samir Khan was proud to be a traitor. In a way, he was among the most dangerous of al Qaeda terrorists. By turning his back on the country he grew up in, he gained credibility and coupled that with his intimate knowledge of Western culture to become a driving force behind a powerful al Qaeda propaganda machine.

The one-time North Carolina resident, who U.S. and Yemeni officials say waskilled with Muslim cleric Anwar al-Awlaki in a drone strike Friday morning, used his knowledge of computers to help produce a glossy, Western-style magazine called Inspire that touted the edicts of al Qaeda in the Arabian Peninsula, or AQAP.

Just what motivates a man who has spent much of his life growing up in the United States to wage jihad against it? Many of the answers are provided by Khan himself in an article he penned for Inspire titled, “I Am Proud to Be a Traitor to America.”

In the article, Khan details his journey from North Carolina to Yemen, writing that “Washington’s imperialism” was something he could no longer tolerate. “What they have done and continue to do in the Muslim lands is what I felt, totally unacceptable to my religion.”
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Losing the Great Game in Afghanistan Reply

Article by Devika Patel.

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Ten years ago, I watched the Twin Towers fall. A San Francisco Examiner headline the next day summed up my feelings fairly well: “Bastards!” Of course we had to fight back. I thought there’d be a bit of a scuffle, much like the first Gulf War, and we’d be done with the whole affair in a few weeks.

A decade later, do I ever feel silly. My eureka moment came around 2004, when I stumbled across a piece that had appeared in the French weekly Le Nouvel Observateur sometime in 1998, featuring former United States National Security Adviser Zbigniew Brzezinski. In Cheshire Cat fashion, Brzezinski explained that offering CIA aid to the mujahideen drew “the Russians into the Afghan trap,” where we armed the Taliban’s predecessors to the gills after Russia’s invasion. The unrepentant Brzezinski was delighted by his maneuver that gave Russia its own Vietnam War, bankrupting them and ending the Cold War.

But Brzezinski’s “agitated Muslims,” who flew planes into our towers, eventually proved far more troublesome than the Soviets who had been declining economically each day with or without their own Vietnam.

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A Decade After 9/11: We Are What We Loathe Reply

Article by Chris Hedges.

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I arrived in Times Square around 9:30 on the morning of Sept. 11, 2001. A large crowd was transfixed by the huge Jumbotron screens. Billows of smoke could be seen on the screens above us, pouring out of the two World Trade towers. Two planes, I was told by people in the crowd, had plowed into the towers. I walked quickly into the New York Times newsroom at 229 W. 43rd St., grabbed a handful of reporter’s notebooks, slipped my NYPD press card, which would let me through police roadblocks, around my neck, and started down the West Side Highway to the World Trade Center. The highway was closed to traffic. I walked through knots of emergency workers, police and firemen. Fire trucks, emergency vehicles, ambulances, police cars and rescue trucks idled on the asphalt.

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Robert Gates Says Israel Is an Ungrateful Ally Reply

Article by Jeffrey Goldberg.

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It was an extraordinary scene: President Barack Obama, sitting impassively in the Oval Office in May as Israeli Prime Minister Benjamin Netanyahu lectured him, at considerable length and at times condescendingly, on Jewish history, Arab perfidy and the existential challenges facing his country.

What was extraordinary wasn’t the message — it was not an untypical Netanyahu sermon. What was notable was that Netanyahu was lecturing the president live on television, during a photo opportunity staged so that the two leaders could issue platitudes about the enduring bonds between their nations.

That display of impudence left the president and his team feeling unusually angry. Shortly afterward, Obama’s chief of staff, William Daley, called the Israeli ambassador in Washington, Michael Oren, to communicate the displeasure of the White House in a reportedly heated way. Secretary of State Hillary Clinton, who watched her husband battle Netanyahu in the late 1990s, also expressed anger and frustration about the prime minister within the administration.

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Interview with Arundhati Roy Reply

From the New Internationalist.

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Arundhati Roy is probably the most ‘do something’ public intellectual of our time. In her interview with New Internationalist she offers her take on market-friendly democracy, people power and the wealth that is fed by people’s lives.

Your writings have grappled with ruthless state violence which is often at the behest of corporate interests. Much of the corporate-owned media in India shies away from covering the civil war-like conditions in many parts of the country. The establishment tends to brand anyone who attempts to present the other side’s points of view as having seditious intent. Where is the democratic space?

You’ve partially answered your own question – newspapers and television channels do not make their money from subscriptions or viewership; in fact, corporate advertisements actually subsidize TV viewership and newspaper and magazine readership, so in effect, the mass media is run with corporate money. Some media houses are directly owned by corporations, some indirectly by majority share-holdings. Some media houses in, say, Central India, have a direct interest in mining and infrastructure projects, so they have a vested interest in the push to displace people in the huge, ongoing land-grab in which land and resources are forcibly taken from the poor and given to the rich – a process which goes by the name of ‘development’. It would be foolish to expect objective reporting: not because the journalists are bad people, but because of the economic structure of the organizations they work for. In fact, what is surprising is that despite all of this, occasionally there is some very good reporting. But overall we either have silence, or a completely distorted picture, in which those resisting their impoverishment are being labelled ‘terrorists’ – and these are not just the Maoist rebels who have taken to arms, but others who are involved in unarmed, but militant, struggles against the government. A climate has been created which criminalizes dissent of all kinds.

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The Crazy World of Limousine Leftists Reply

The adventures of Jane Fonda.

Actually, I’ve always thought the right-wing is too hard on Hanoi Jane. Whatever her faults, she was right about Nixon’s war crimes in Indochina.

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One day, at the height of her fame in the mid-Seventies, Jane Fonda turned up on the doorstep of her ex-husband, Roger Vadim. She was lugging a bulging sack.

Vadim’s glamorous new girlfriend let her in, thrilled to meet the movie icon at last. But her excitement soon turned to disbelief. The star of Julia, Klute and The China Syndrome had come to do her laundry.

Why? Because her second husband, Tom Hayden, a Left-wing activist with a bulbous nose and acne-scarred cheeks, had forbidden her to have either a washing machine or dishwasher. Far too bourgeois.

Jane Fonda had a turbulent marriage to her second husbandJane Fonda had a turbulent marriage to her second husband

Not only that, but he’d made her sell her comfortable house in Los Angeles and buy a shabby two-bedroom shack in Santa Monica that smelled of mildew, where the couple shared a mattress on the floor. She couldn’t even wear her Cartier wristwatch any more, because Hayden disliked any show of possessions. So she’d replaced it with a cheaper Timex.

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5 Reasons Why American Riots Will Be The Worst In The World Reply

From Don’t Tread On Me.

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I wrote an article called 5 Places NOT To Be When The Dollar Collapses. In it I wrote that societies that benefited the most from the dollar would be the worst places to be when it fell apart. While the dollar has not even collapsed yet, the strain in these areas is becoming more apparent. England is number 3 on the list has had 4 days of violent riots as people start to lose it. Israel is number 1 on that list has had massive protests. There is revolution in the air all over the worldexcept in the US.

America is still in deep denial which is still the first stage of the Awakening. This denial will be wiped away when the dollar collapses. For now the economy is still functioning with food and fuel available. Americans still have the illusion of wealth and normalcy. They still are stuck in the false left right paradigm and think some other sock puppet will turn things around.

When the dollar collapses, all American illusions will collapse with it. Deep denial will turn into deep anger. The violence I expect in the other 3 areas on the list and all urban areas in the US, will make all other global riots pale in comparison. America is deeply infused with arrogance, denial, narcissism, drugs and violence. There is no other society that I know of that has the degree of intensity and combination of these factors.

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Apocalypse Now? Reply

Article by Justin Raimondo.

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The Republican congressional leadership was in a panic: their covering for the Obama administration’s unconstitutional and unnecessary war in Libya was rapidly unraveling as a resolution by Rep. Dennis Kucinich calling for an end to it gained momentum – among Republicans. Kucinich’s bill gave the administration 15 days to withdraw all US forces and support from NATO’s war, which had never been authorized by Congress.

At the last minute, House Speaker John “Crybaby” Boehner cobbled together a non-binding resolution giving the President an extension of the 60 days provided by the War Powers Resolution, asking for documents detailing our political and strategic goals, and slamming the administration for not providing “a compelling rationale” for military action. The resolution passed, 268-145, with 45 Democrats crossing the aisle and voting with the Republicans. More significantly, however, the Kucinich resolution – which would have cut off appropriations for the Libyan intervention – garnered more Republican votes (87) than Democratic “ayes” (61).

What’s going on here?

As The Hill reported, “one Democrat called it ‘the sign of the apocalypse.’” And while that may be overstating the case just a bit, the vote was indeed a sign of Something Big in the making.

It was more than mere partisan opportunism, although there’s no doubt some of that was a factor: this vote represents a sea change in the way Republicans, and conservatives generally, view the conduct of US foreign policy. For the first time since the Kosovo war, a significant faction within the GOP congressional caucus is challenging our bipartisan foreign policy of global intervention – of which the Libyan war is an exemplar.

Context is everything, and the economic crisis that has gripped the nation in recent months – underscored by an unemployment rate over 9 percent and a disastrous housing market – has driven home the point anti-interventionists have been making for years: we’re “nation-building” abroad while our own country is falling to pieces. This is something that everyone – even a Republican – can readily understand, and the freshman “tea party” class of 2010 is learning very quickly the lesson their elders refused to absorb during the Bush era: we can’t afford to police the world.

As for the Democrats, it’s not only party loyalty – and the threat of political retaliation – that’s keeping them in line. Minority leader Nancy Pelosi took to the House floor pleading with members of her own party to stay the course:

“As I have said before, the NATO-led efforts in Libya will be strengthened by continued consultation with the Congress. The resolutions by Speaker Boehner and Congressman Kucinich, as currently drafted, do not advance our efforts in the region and send the wrong message to our NATO partners.”

Pelosi was answered by Rep. Walter B. Jones, a North Carolina Republican whose district encompasses more military bases than any in the country:

“NATO’s feelings. NATO’s feelings. Well, how about the feelings of the American people? Isn’t it time that their feelings come first?”

That the American people overwhelmingly oppose US intervention in Libya matters not at all to the Pelosi-crats, and their Republican allies like Rep. Adam Kinzinger (R-Illinois), who inexplicably declared: “This war, this action in Libya, I believe sells itself.”

The reality is that the public isn’t buying this bill of goods and the Pelosi-Kinzinger alliance of knaves and fools knows it.

Question Time? Indeed, It Is! Reply

Posted at MRDA’s Inferno.
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Shame that some folk failed to get the memo…

Watching Question Time on Thursday, I hadta roll my eyes at the moralistic endorsements of UN military intervention in Libya; Baroness Warsi‘s She-Ra fantasies of saving the poor Libyans from “the dictator killing his own people” proved especially grating—and depressingly familiar.

It almost sounded as if the last decade never occurred; I remember, on the eve of Gulf War II: The Return, watching the same deontological dogshit fall from different mouths on that same show (and, regrettably, swallowing a substantial amount of it).

(Also, what the fuck? She opposed that war on account of its “legality”? Where was her concern for the poor, oppressed Iraqis then? I’ve heard arguments from empathy from both the pro and anti-war camps, yet she plumped for “legality”?)

Thank Lucifer for Kelvin McKenzie’s evisceration of her high-minded hawking; as well as reminding her of the dodgy deals the government had no problem doing with Gaddafi, he made mention of the fact that, for all the repression and bloodshed happening in those lands, no one seemed to be lifting a fucking finger to intervene in Saudi Arabia, Bahrain and Yemen.

Who’d’ve thought I’d be giving a fucking (ex-)Sun staffer any kudos?

I suspect much of the support for this military action comes not so much from principle as it does popularity: ever notice that when you get the right people mouthing the right slogans, a substantial number of doves transform into hawks? Evidently, injecting “democracy”, “international community”, “humanitarian”, “Balkans”, and “moral obligation” into one’s war cries affects reality like “alakazam” does the fictional realm.

Glad I snapped out of that spell!

Can’t We All Just Not Get Along? Reply

Kevin Carson on the real Obama.

Yeah, Obama’s been imposing a regular Great Proletarian Cultural Revolution on the country, all right.  A continuation of the Bush version of TARP, a doubling down on the war in Afghanistan, a scorched earth battle to defend Bush era war criminals against their rightful punishment, new claims of plenary Executive power….  The most “progressive” thing he’s done is a national version of Romneycare (you can almost hear the insurance CEOs crying “Please don’t fling me in that briar patch!”).

Obama’s even more of a managerial centrist than he let on during the campaign.  He was entirely truthful when he called himself a moderate. The real lie is the ideology of  moderation itself.

Obama lied when he said, “There is not a rich America, and a poor America….  We are one nation, one people.”

No, we’re not.  As Howard Zinn said, the U.S. political leadership talks as if there was some single “national interest” that “applied equally to all of us, colored or white, rich or poor, as if General Motors and Halliburton have the same interests as the rest of us, as if George Bush has the same interest as the young man or woman he sends to war.”  But it’s a lie…

…The idea that Obama is “hard-Left” is utterly laughable.  There is no Left in mainstream American politics.  Nancy Pelosi’s husband is an investment banker.  Joe Biden was the Senator from MBNA, and now he’s the Vice President from the MPAA.

The genuine Left was virtually destroyed, as a major political force, during Woodrow Wilson’s War Hysteria and Red Scare.  Since then, popular anger has been pretty effectively distorted and channeled by the myth of America as a “middle class country” with a common “national interest.”

Beware Human Rights Imperialism Reply

It’s somewhat surprising to find an article like this in a relatively mainstream publication like the Guardian.

Yet it does not require that much thought to realise that people in different countries may have different views about what policies would be most appropriate for achieving economic growth or that attitudes towards certain human rights are quite socially and culturally specific. No one should ever be tortured, arbitrarily executed or held in slavery, but notions such as freedom of expression, religion and sexual relations do vary in different parts of the world. The right to private property is basically a western concept, which may be politically sensitive in societies where it is associated with capitalism and colonialism.

Anarcho-Pluralism and Pan-Secessionism: What They Are and What They Are Not 6

A close colleague recently put a question to me that I regard as important enough to be well worth discussing publicly. I was asked if whether or not my own assumption of controversial stances on a variety of issues might have the effect of weakening my wider advocacy of an “anarcho-pluralist” political framework and a “pan-secessionist” strategy for achieving it. For instance, by attacking political correctness, am I not alienating many people with PC views on many issues who might otherwise be sympathetic to my wider outlook? By challenging the “open borders” preferences of mainstream libertarians, am I not pushing away anti-statists and decentralists who might also hold pro-immigration views? Indeed, might not even illegal immigrants themselves be viable allies within a pan-secessionist or anarcho-pluralist meta-political framework given that, at least on some levels, they are in conflict with the existing state?

Clearly, a number of important distinctions need to be made regarding such questions. The most significant of these distinctions involves defining what “anarcho-pluralism” and “pan-secessionism” actually are. “Anarcho-pluralism,” as I conceive of it at least, is a brand of anti-state radicalism that has “anti-universalism” and what might be called “radical localism” as it core defining characteristics. It is “anti-universalist” because it rejects the view that there is one “correct” system of politics, economics, or culture that is applicable much less obligatory for all people at all times and in all places. As Russell Kirk observed: “There exists no single best form of government for the happiness of all mankind. The most suitable form of government necessarily depends upon the historic experience, the customs, the beliefs, the state of culture, the ancient laws, and the material circumstances of a people.” Anarcho-pluralism advocates “radical localism” as the best possible method of avoiding the tyrannies and abuses of overarching Leviathan states, and accommodating the irreconcilable differences concerning any number of matters that all societies inevitably contain.

“Pan-secessionism” is the strategy for achieving anarcho-pluralism. Given that most modern societies are under the rule of overarching states possessing expansive bureaucratic tentacles and police powers, the simple territorial withdrawal of regions and localities and renunciation of the central state by the secessionists would seem to be the most practical and comprehensible method of resistance.  These few simple ideas are all that anarcho-pluralism and pan-secessionism really amount to. Theoretically, one could hold to just about any other set of beliefs or values and operate within the framework of anarcho-pluralism and pan-secessionism. In its essence, the anarcho-pluralist/pan-secessionist program does nothing more than work to abolish the central state and give every political interest group its own territory to create whatever kind of society it wishes, with ultimate success or failure being the sole responsibility of the local organizers, residents, or participants.

With regards to political correctness, it is certainly possible for persons holding stereotypical PC views to operate within a wider anarcho-pluralist/pan-secessionist framework or to join an alliance for the organization of such. For instance, the late, great, feminist-extremist Andrea Dworkin was actually a proponent of “lesbian separatism” and apparently favored the creation of communities for those with views like hers complete with “land and guns” of their own. Some in the left-wing anarchist milieu favor an idea called “libertarian municipalism,” a perspective advanced by the late anarchist-ecologist Murray Bookchin which basically involves creating independent city-state-like municipalities organized on the New England town meeting model, presumably espousing the usual communitarian-green-feminist-rainbow values of the far Left. It is theoretically possible that if and when the day comes that a pan-secessionist movement that is actually large enough and well-organized enough to mount a credible challenge to the authority of the U.S. regime and ruling class emerges, a majority or even a super-majority of the individuals, organizations, and communities participating in such an effort could potentially reflect the kinds of “far Left” values and positions on issues of the kinds that most current left-anarchists espouse.

A similar theoretical formulation could be applied to the immigration question.  It is entirely possible that many if not most participants in a pan-secessionist action could indeed be persons or groups favoring a completely “open borders” policy for their respective post-secession communities. Indeed, it is even possible that many participants in a pan-secessionist movement or action could be immigrants, even those who immigrated illegally according to present U.S. law, or the immediate descendants of such.

Yet a number of obvious and vital questions remain. The most immediate of these would be: what is the purpose of anarcho-pluralism/pan-secessionism in the first place, its core principles aside? Anarcho-pluralism/pan-secessionism is an outlook that myself and some colleagues developed in the late 1990s in response to certain problems that we perceived in the mainstream of the anarchist milieu. From my earliest involvement in the anarchist movement, I noticed that quite frequently anarchists seemed to be, among other things, much more interested in promoting the standard laundry list of liberal or left-wing causes, or simply engaging in countercultural lifestyle practices,  rather than advancing the struggle against the state. Opposition to the state itself is the core essence of any anarchist ideology worthy of the name. Anarchism differs from classical liberalism, which views the state as a neutral agent whose purpose is to uphold and protect abstract “rights.” The anarchist view regards the state as a self-interested entity claiming monopoly privilege for its members. Anarchism also differs from leftism in that it regards the state as a parasite and usurper rather than as a reflection of some mythical “general will” (the democratist view) or as an agent of class rule (the Marxist view).  The traditional anarchist critique of capitalism regards plutocracy as the result of state-imposed privilege for private interests allied with the state (see Proudhon), and the traditional anarchist opposition to war, militarism, and imperialism results from the anarchist view of these things as simple acts of aggression and plunder by states, no different in kind from ordinary criminality.

An additional factor that shaped my own view was the recognition that many thinkers and activists outside the anarchist milieu and, indeed, outside the subculture of the “far Left” where most anarchists tend to function, possess many cogent criticisms of the state, plutocracy, empire and imperialism that overlapped quite well with the traditional anarchist critique, including some from the “far Right.” While studying the works of leading commentators and theorists from these schools of thought more carefully, I came to the conclusion that a good number entirely valid and legitimate issues and questions were being raised by many in these camps. Initially, I began pushing for greater collaboration between anarchists and the libertarian-left and paleoconservatives, the militia-patriot-constitutionalist milieu, right-libertarians and anarcho-capitalists, the populist-right, and so forth. I then discovered the neo-secessionist tendencies that were starting to organize at the time, and around ten years ago I encountered for the first time the national-anarchist tendency that had recently emerged. This in turn introduced me to the world of “third-position” ideologies, to the French New Right of Alain De Benoist, and so forth. I began to understand that quite often the only key differences between many of these “right-wing” perspectives and traditional anarchism are matters of culture, and in some instances mere aesthetics or individual tastes.  I wrote a letter to a left-anarchist journal in 1999 where I outlined these views, and I later reworked the letter into an article expounding upon these ideas further.

Anarcho-pluralism/pan-secessionism was created as a tendency whose specific purpose was to re-orient the focus of modern anarchism away from liberal and leftist social causes and countercultural lifestyles, and towards a more concentrated attack on the state, the empire, and the plutocracy. A related purpose is to form tactical alliances towards this end with many others sharing overlapping critiques or concerns, including some from the “far Right” or other points on the political spectrum apart from the radical Left milieu. Additionally, strategic and organizational issues are to be placed at the forefront of our ongoing efforts and expressed concerns. In other words, anarcho-pluralism/pan-secessionism differs sharply from the mainstream anarchist movement  by

1) shifting focus away from left-wing social causes and countercultural lifestyles towards attacking the state, empire, and plutocracy as the primary values or objectives;

2) working for the construction of an anti-state, anti-plutocratic, and anti-imperialist political alliance comprised of opposition forces from across the political spectrum;

3) developing or promoting regional and local secessionist movements as the strategic and organizational vehicle for the political advancement of such a tactical alliance;

4) rejecting the universalistic claim that all participants in the anarcho-pluralistic/pan-secessionist project must hold to “ultra-liberal,” “far Left,” or countercultural lifestyle views on such matters as abortion, gay rights, feminism, transgendered rights, environmentalism, animal rights, “anti-racism,” “anti-fascism,” immigrants’ rights, “open borders,” veganism/vegetarianism, economic preferences, nuclear power, capital punishment, religion, drugs, family organization, squatting, dumpster-diving, punk rock music, and many other things. This is not to say that participants in such a project cannot hold “ultra-liberal” or countercultural views on such matters, but that such an outlook, while acceptable, is not mandatory.

5) recognizing that a post-state, post-plutocratic, and post-empire nation or civilization where anarchists are politically dominant would contain a genuine diversity of forms of political, cultural, and economic organization, and not just the kinds favored by the “far Left.” Consequently, a post-revolutionary political order would likely include communities and institutions of a conservative, religious, ethnocentric, traditionalist, patriarchal, or just plain old middle-of-the-road, moderate nature as well as those of a leftist or countercultural nature.

The Necessity of Confronting Totalitarian Humanism

Once upon a time, I generally agreed with the standard leftist view that much of the conservative critique of “political correctness” amounts to little more than sour grapes on the part of right-wingers who are on the losing end of history and political struggles. However, upon further experience and reflection, I found it necessary to alter my view. When I first began promoting the ideas outlined above in the anarchist milieu, I knew it would be controversial and that many would object. However, I was somewhat surprised by the level of vociferous hostility and threats of violence I received from the critics. Now, on one hand, if some anarchists regard immigrants’ rights, gay rights, transexual rights, animal rights, or the most extreme forms of “anti-racism” to be the most important issues, then they are still perfectly within their rights to feel this way. If they prefer to tolerate or endure the present system rather than cede any ground, politically or geographically, to the Right, or to have any sort of association with cultural conservatives, then they likewise have the right to make this value judgment for themselves. However, the fact that they cannot accept that some of us would choose a different way, and that they cannot co-exist with our own tendency without making threats of violence and assuming a generally obscurantist attitude, indicates that their commitment to such core libertarian values as freedom of speech and thought is rather limited. This essentially cancels their supposed “progressive” credentials and essentially renders them to the status of either a pre-Enlightenment cult movement, or secular theocrats,  or a variation of the modern totalitarian movements that have emerged since the French Revolution. As a biographer of the anarchist historian Paul Avrich observed: “Avrich does not shy away from controversy in his books, treating the anarchist acts of violence honestly and in the context of the time. He does not condone the violence of Berkman, but says he still admires his decision, considering how brutal Frick acted toward striking workers. But Avrich does not have the same patience for some contemporary anarchists, who choose to destroy property and who, he says, come mainly from educated and middle-class backgrounds. “I’m not so crazy about anarchists these days,” he says. Anarchism means that you leave other people alone and you don’t force people to do anything.” He says he is sad that the old-timers are not around to guide the resurgent movement. “They were nicer people –much nicer people.” Of course, the anarcho-leftoids, antifa, and other related groups are merely a symptom of the growing totalitarian movement of which Political Correctness is a manifestation. I have written about this third totalitarianism before, and will continue to do so in the future. For now, it is simply enough to say that Political Correctness must be confronted by serious anarchists in the same way that it was necessary for perceptive anarchists to confront Communism as Proudhon, Bakunin, and Kropotkin did in the days when it was the emerging totalitarian movement of the 19th century. This is simply a matter of self-defense, as the left-wing enemy has declared war on us. Given the rabid hatred expressed by PC Left (including its “anarchist” and “libertarian” contingents) towards anyone with political, social, or cultural values that conflict with hard-left orthodoxy, it is unlikely that these elements will ever be able to peacefully co-exist with those who are different from themselves.  The PC Left contains within itself the Lenins, Stalins, Maos, Castros, and Pol Pots of the future.

This is not to say that one cannot theoretically be a cultural leftist and simultaneously oppose Totalitarian Humanism. One can be a worker, a political leftist, or even a socialist, and oppose Marxism. One can be black, Jewish, or Hispanic and oppose totalitarian multiculturalism. Many do. One can be a woman and oppose the feminazis. There are many of these. One can certainly be gay and oppose the “homo-totalitarians.” Plenty of examples of this exist. Many of my own views on various issues are well to the left of the Democratic Party, if not the Green Party. Yet Totalitarian Humanism needs to be recognized for what it is, the third triplet after Communism and Fascism.

The Necessity of Strategic and Organizational Thinking

A criticism that has been issued against my outlook in the past is that it is overly concerned with pragmatic or strategic considerations and not rooted strongly enough in matters of abstract principle. But ideas are worthless (Stirnerite “spooks”) if they cannot be translated into real world action. If we wanted we could simply form a monastery where we sit around and debate whether drunk driving interferes with anyone’s property rights or whether non-coercive ageism or transphobia conflicts with the natural rights of man, but for what purpose other than intellectual masturbation? If that is what some wish to do, so be it, but for those of us who want an anti-state movement that is a real world contender, matters of strategy and organization are indispensable. Therefore, considerations of what kinds of demographic groups, subtendencies, organizational methods, and tactical efforts are most conducive to the success of the objectives outlined above, and considerations of time frame, are essential to our wider theoretical framework.

The Necessity of High Intellectual Standards and Political Foresight

While considerations of strategy and action are important to the formulation of theory, this does not mean that we should not aspire to high intellectual standards. For one thing, the purpose of ARV/ATS is not to simply be popular and attract sympathizers, but to cultivate an elite leadership corps who will be the revolutionary elite of a future anarcho-pluralist/pan-secessionist populist movement. A competent leadership corps has to first possess not only high intellectual standards but a capacity for serious political foresight. These considerations are relevant to many different questions. For now, we can reflect a bit on the relevance of these to the immigration question, given that immigration is at present a prominent and controversial public issue.

With the exception of the paleo-libertarians, national-anarchists, and perhaps some Green-anarchists, most present-day anti-state radicals generally advocate “open borders,” meaning that the existing states should simply order their border and coast guards to stand down and allow entry into their respective countries by anyone who wishes to enter for whatever reason. If that’s how many if not most libertarians or anarchists feel at present, then that’s their prerogative. Yet the popularity of a position should not be a barrier to its challenge. After all, if the goal were to simply be popular in the anarchist milieu, our own tendencies would not even exist in the first place.

I criticize the “open borders” beliefs of many anarchists for a variety of reasons. First, I regard mass immigration as a phenomenon that is actually generated by the forces of State, Capital, and Empire, and serves the interests of present day political elites and ruling classes. Second, I am skeptical as to whether a civilization of anarchic communities would actually have “open borders” as many anarchists conceive of such. “Open borders” simply invites the existing state to impose a uniform immigration standard on all communities and institutions within the wider society. There is likely to be a considerably greater degree of variation with regards to matters of immigration and citizenship in the absence of an overarching statist system. Third, it is doubtful that the cultural and social ultra-liberalism promoted by many anarchists and libertarians is compatible with the importation of unlimited numbers of persons from profoundly illiberal cultural environments. Fourth, the history of efforts by genuinely multi-ethnic and multicultural societies to maintain civil peace is not a particularly happy one or a cause for optimism. Fifth, there are the practical costs of mass immigration. For instance, do we really want North America to become as populous as China or India? Lastly, I am skeptical as to whether anarchists who champion “open borders” the most fervently are motivated primarily by anti-statist or civil libertarian concerns.

For instance, many anarchists have not devoted nearly as much effort, or no effort at all, to opposing statist legislation that is far more onerous or draconian in content and effect than the recently enacted Arizona immigration law. So are these anarchists motivated by anti-statism and civil libertarianism, or are they motivated more by universalism, e.g. the view that immigration is a good unto itself regardless of the state’s role in fostering or prohibiting it? What sort of concerns do they express? What sort of criticisms do they raise? Do they say “Requiring travelers to display passports is a statist interference with freedom to travel!”? Perhaps they do at times, but there are plenty of laws on the books of a comparable nature that they rarely if ever discuss, for instance, those requiring motorists to obtain and carry a driver’s license. Are they not more likely to say, “Restricting immigration is racist and xenophobic!” It is fairly clear that for many of the “open borders” anarchists and libertarians, univeralism rather than anti-statism is the guiding value.

Now, to be fair, it should be pointed out that those anti-statists with anti-immigration views are often likewise motivated by values beyond those of mere concern with the role of the state in promoting or sponsoring immigration. The same could be said of libertarians holding opposing views on other controversial matters like abortion or capital punishment. Yet,  anti-statists who are anti-immigration are typically much more likely to demonstrate anti-universalism. For instance, Hans Herman Hoppe is a leading paleolibertarian critic of “open borders” libertarians, yet he recognizes the degree of discrimination or non-discrimination, inclusion or exclusion, homogeneity or heterogeneity, will inevitably vary from community to community and institution to institution minus a system of uniformity imposed by the central state. Likewise, the national-anarchists typically recognize that the internal norms and standards of differing “tribes” or communities will vary greatly in the absence of the state, and typically understand that without the state homogeneous communities will co-exist with multicultural ones. Neither paleos nor national-anarchists typically engage in slander, vilification, threats, or violence towards those who do not share their views. Therefore, their claims of authenticity are at present the most valid and compelling.

The Necessity of a Flexibility of Theory and Tactics

The matter of immigration raises a few other issues that are relevant to the anarcho-pluralist/pan-secessionist paradigm. For instance, I have had some no doubt sincere and well-intentioned people ask questions such as these?

1) How can it be argued that the state promotes immigration and that immigrants benefit from statism when illegal immigrants are subject to arrest by the ICE or other police agencies?

2) Is not criticizing immigration promoting division among enemies of the state, thereby weakening the anti-state cause?

3) Is not criticizing immigration actually strengthening pro-state elements on the Right, who are after all motivated not by anti-statism but by statist nationalism?

4) Would not it be strategically more feasible to ally with immigrants against overarching common enemies, such as the global plutocracy?

Here are some short answers to these questions:

1) The state not a monolithic conspiracy. Many anarchists and libertarians seem to regard “the state” the same way Marxists regard “the capitalists” or Nazis regard “the Jews.” The state is a collection of certainly overlapping and interconnected interests, but one that also contains within itself plenty of contradictions and conflicts. Yes, certain elements within the state (for instance, the ICE or Joe Arpaio) might well have self-interest in enforcing immigration law. But plenty of other interests within the state actually benefit from immigration. These have been widely documented by immigration critics. Further, simply being a lawbreaker does not necessarily make one an enemy of the state per se, much less an anarchist revolutionary. If mere law-breaking were to be our standard of anarchist authenticity, then we would have to say that dirty cops are among the most anarchistic of all. After all, dirty cops commit perjury, plant evidence, engage in police brutality, confiscate drugs and then use or sell them, steal from evidence lockers, accept bribes, participate in illegal searches and seizures, solicit sexual favors from suspects or prisoners, or even engage in outright common crimes such as robbery, rape, kidnapping, and murder. There are certainly plenty of laws prohibiting these things, but are we prepared to argue that such cops measure up to anarchist standards?

2) For reasons that are widely known, it is doubtful whether immigrants, or even illegal immigrants, can be classified as enemies of the state on any kind of consistent level. As Andrew Yeoman succinctly put it: “…the ideal is to decentralize political power and increase the power of local institutions outside state control. This does not mean supporting illegal immigrants, who aren’t outside the state — to the contrary. Illegals represent a minority that is trying to impose its will on the majority by fully integrating itself within the state. Illegals oppose state power just as much as they oppose capitalism, which is to say, not at all — they are here to make money and eager to take advantage of all the benefits of the welfare system. They are also seeking race replacement.

3) It is undoubtedly true that many on the anti-immigration Right are motivated less by an opposition to the imposition of a uniform and universalist immigration policy by the central state, and more by a desire for a xenophobic brand of statist nationalism? But to what degree are these elements reflective of ruling class values or elite consensus, or even the mainstream of public opinion? For instance, the New York Times (which Abbie Hoffman used to refer to as “the voice of the ruling class”) has consistently taken an “open borders” stance, as has the Wall Street Journal (which might be called “the voice of the global plutocracy”). The evidence is overwhelming that while elites and the radical Left share the common goal of total or near-total abolition of immigration standards, hard-core “xenophobes” are a fairly marginal, fringe movement. Research indicates that the average American of all races or colors generally has a tolerant view of legal immigrants, while regarding present immigration rates as too high and believing that illegal immigration should be barred. This is hardly an indication of imminent genocide as “immigrants’ rights” hysterics would have us believe.

4) All of these issues aside, are there indeed areas or situations where illegal immigrants might well be potential allies? Aside from my strenuously un-PC views on certain questions, one of the areas of my own thinking that often raises the most eyebrows is my position that outlaw organizations might well be valuable allies against the state in certain instances. For instance, motorcycle gangs, survivalist militias, common street gangs, exotic cults, and the like. There are a number of reasons why I hold to this view. One is the obvious. Many of these groups view themselves as a nation of their own that is at war with the government, therefore in a situation of direct conflict with the state, they may be viable military allies against a common enemy. Second, many of these groups have a history of being in direct conflict and combat with the repressive apparatus of the state, e.g. the BATF, FBI, DEA, or state and local SWAT teams or paramilitary police. Thirdly, by recruiting them as allies or mercenaries for “our side” we prevent our various enemies from doing so.  There are other, less significant reasons why I take this position as well.

This brings us to the final question of on what issues might it be appropriate to take a pro-immigration stance or to ally ourselves with illegal immigrants. As mentioned, individuals participants in the anarcho-pluralist/pan-secessionist project can have any other views they wish. By extension, they can advocate for their own tribe, community, or territory whatever political values they wish. For instance, if some left-anarchists, left-libertarians, Hispanic ethno-nationalists, or liberal multiculturalists decide to organize a Miami secessionist movement (the “Republic of Miami”) and decide they wish for an independent Miami to have completely open borders, so be it. If most people in a liberal metropolis like New York City or San Francisco prefer that these regions be “sanctuary cities,” then that’s how it will be. Likewise, while I would defend Arizona’s sovereignty against the feds regarding the controversial immigration law, if one of Arizona’s cities or counties, say, Tucson or Flagstaff, decided to secede from Arizona in protest of the immigration law, I would defend their right to do so as well. Nor does this mean that any policy of any seceded polity is necessarily “written in stone.” For instance, in an independent Arizona, pro-immigrationists could certainly agitate for less restrictive immigration policies, and I would defend their free speech rights to do so. In an independent  “Republic of Miami” with open borders, immigration restrictionists could push for more limits on immigration, and I would likewise defend their free speech rights as well.

An analogy could be made to class issues. Any interest of mine is organizing secessionist efforts by large cites with an emphasis on class issues. While I am a Southerner, neo-confederate ideology or Dixieland revivalism doesn’t really interest me much. Instead, I would prefer to develop secession movements on the part of the large metro areas like Richmond, Nashville, Memphis, Atlanta, New Orleans, Chattanooga, Charleston, and so forth. The focus would be on achieving economic self-sufficiency and self-determination for the lower classes, and on repealing policies that generate much of the violent crime in these urban areas, particularly drug prohibition. Consequently, if we were to organize a general strike or mass walkout by workers in fast food chains, superstore chains, meatpacking plants, crony-capitalist real estate developments, or agribusiness plantations, I would very much advocate labor solidarity among all the workers, even though many of these places employ illegal immigrants.

At the same time, as part of the process of developing a pan-secessionist movement, I am certainly open to class collaboration on certain issues. While my personal focus would be on the urban lower classes, in many of the counties surrounding my own city there are affluent, upper-middle class communities with strong conservative leanings. If indeed a secessionist movement motivated by a desire to simply not pay taxes to Washington, D.C. or the state government were to emerge among such people, I would certainly back their efforts. Likewise, even though I am a pro-abortion atheist who thinks the cause of gay marriage is more silly than offensive, if a rural county or small town comprised of evangelical Christians or other religious conservatives were to secede rather than recognize Roe v. Wade or gay rights/gay marriage laws, I would support their efforts as well.

In a similar vein, given the reality that the future of the American Southwest likely belongs to Aztlan, it may well be likely that tactical collaboration with Hispanic ethno-nationalist secessionists in the Southwest, including many illegal immigrants or their immediate descendants, will be strategically feasible or even necessary at some point in the future.

Forty Years in the Wilderness? 12

For some years  now, I have advocated for the anarchist movement in North America a change in direction from the course it has followed since the 1960s. Essentially, the general flavor of the anarchist milieu is one that expresses the same set of primary values as Marxists, social democrats and left-liberal Democratic Party activists, with the added qualification of “by the way, we’re also against the state as well.” A principal problem with such an approach is that it fails to distinguish political anarchism from run of the mill leftism. Furthermore, anarchism exists primarily as a kind of youth culture/subculture that focuses on a very narrow ultra-leftism and hyper-counterculturalism that inevitably has the effect of relegating political anarchism into a fringe ideological ghetto.

This is a situation that I have sought to change. I have done so by advocating a broader, more expansive approach for political anarchism than what the current mainstream of the movement will allow for. This effort has won me many highly sympathetic friends within the anarchist milieu and many bitter enemies as well. In a recent and highly controversial essay, I argued for a “revolution within anarchism.” What I was calling for is the future advent of a “non-leftoidal” anarchist movement, meaning one that is more substantive, comprehensive and original in its approach, rather than simply championing the run-of-the-mill causes and issues favored by leftists and post-60s counterculturalists.

If one surveys most of the contemporary anarchist websites and publications, one typically sees persistent and predictable references to things like the evils of racism, sexism, and homophobia, the villainy of pollution and cutting down trees, the need to be kinder to animals, the championing of unions and worker-related causes, the need for better health care, and other things that any little old lady at a Democratic Party precinct meeting, liberal Methodist pastor, or high-school social studies teacher might be interested in. Added to this might be standard countercultural causes like publishing “zines,” alternative media projects, squatting, “Food Not Bombs,” vegetarianism or veganism, neo-pagan or New Age religions, transsexualism, hippie communes,  or punk music. Many of these are no doubt good causes or perfectly harmless activities, but it is questionable as to how much they really do to subvert “the System.” After all, the radicals from the 60s have for the most part been victorious on most of the issues that emerged during that time. But what has been the result? The military-industrial complex is larger and more expansive than ever before, and the empire more far-reaching and more overtly aggressive. The state is more expansive and repressive, and the police state and prison-industrial complex have emerged as major growth industries. The plutocracy has become ever more exploitive, and the socio-economic classes ever more polarized. And the “culture wars” have degenerated into battles within the middle class over symbolic issues like same-sex marriage.

I submit that anarchists in North America should strive to break the grip that the “60s model” of radicalism has on their own milieu and begin looking for new directions. In my previous writings, I have called for the development of an anarchist-led pan-secessionist movement with a strong populist orientation, and oriented towards the lower socio-economic orders, e.g., the lumpenproletariat, neo-peasantry, declasse’ sectors, lower petite bourgeoisie, respectable poor, sinking middle and so forth. Such a movement would champion “third way” economic tendencies beyond socialism or capitalism, with an emphasis on decentralization and the voluntary sector. There would be an across-the-board defense of civil liberties (defending both drug decriminalization and the right to bear arms, for instance) and irreconcilable cultural differences would be handled according to the model of “peace through separatism,” meaning groups like the feminist/gay Left or the Religious Right would have their own separate institutions, associations, communities, and, if necessary, entirely separate regions, with explosive cultural matters like the definition of marriage, abortion, capital punishment, the rights of children against their parents, educational practices, and immigration being determined according to local community standards. The emergence of such a movement would involve a situation where the independent Left, populist Right, radical Middle, underclass, lumpenproletariat, declasse’ sectors, radical ecologists, and racial-nationalists among the minority groups would naturally bend towards one another against the neoconservative/left-liberal establishment.

My own ideological perspective is, for all practical purposes, virtually identical to what one might find at a website like Infoshop.Org , with several important differences. One of these is my rejection of abstract internationalism in favor old-fashioned foreign policy isolationism. A similar policy has worked quite well for the Swiss and Swedes for generations, and an emphasis on strict neutrality in international relations is even more important in an era where “humanitarianism” is used as a justification and cover for imperialism. Second, the phenomena of what is called “political correctness” needs to be effectively and comprehensively challenged, given that this is the ideological superstructure of an emerging form of totalitarianism. Lastly, I wish to end the “culture war/race war” mentality common to many Leftists and Rightists alike, and deal with differences of religion, culture, race, ethnicity, language and so forth according to the principles of individual liberty, voluntary association, pluralism, meritocracy and peaceful co-existence where possible, otherwise decentralism, localism, secessionism, separatism, self-determination and mutual self-segregation. For holding such positions, I have gained many enemies, but I have also brought in new friends, allies, and ideological tendencies whose tenants overlap to a great degree with those of traditional anarchism. Just as those of us who opposed the Cold War were often accused of fueling Communism, so are those of us who today oppose the Culture War accused of fueling Nazism, fascism, racism and theocracy but, as has been said, “this too shall pass.”

A question that emerges from this discussion involves the issue of what sort of time frame we are looking at.  I prefer to use the “forty years in the wilderness” analogy, a reference to the biblical legend whereby the escaped Israelite slaves wandered in the wilderness for forty years before reaching the Promised Land. I will explain the relevance of this analogy shortly, but when considering such a matter it is important to recognize identifiable trends in U.S. politics. These include:

1) The two-party system has proven to be extraordinarily durable, and has survived for 200+ years since the founding of the Republic, with no significant alterations and in spite of many subsequent changes in American society of a monumental nature.

2) The state has persistently grown throughout U.S. history, with no significant rollback at any point, and will likely continue to do so in the forseeable future, particularly given the economic troubles that lie ahead. Depending on whose estimates one relies on, the U.S. state now consumes 35 to 40 percent of the GDP, and is capable of consuming still more, as the European social democracies demonstrate. Further, there is no real evidence that the public at large objects to this. Opinion research indicates that anti-statist ideologies like libertarianism and paleoconservatism are the least popular so far as ideologies somewhat connected to the political mainstream are concerned.

3) Demographic, cultural and generational trends indicate that the center-left and, consequently, the Democratic Party, will be the dominant force in American national politics in the decades ahead. It is also true that American domestic partisan cycles tend to run at 35 to 40 year intervals. The Democrats recently emerged victorious after Republican dominance since the late 1960s. The Nixon Republicans displaced the Democrats who had been dominant since the election of FDR in 1932, and FDR ended the Republican reign that had begun in the 1890s (with the exception of the disastrous Wilson presidency). If this trend has any meaning for the future, the current Democrat-dominated partisan cycle should begin to expire sometime in the 2040s, precisely the decade when Americans of non-European ancestry are expected to collectively become a demographic majority.

In other words, we should count on the center-left being dominant for the next 40 years or so, and we should plan on using that time to build up a revolutionary movement that will eventually displace the current center-left coalition that has emerged victorious with the election of President Obama. Of course, there are a lot of people who wish to unseat the present center-left ruling coalition from the Right, ranging from right-wing neocon Frumites to paleocon Buchananites to the “grassroots Republican” Palinites to the Religious Right, Libertarians, and so forth. However, it is unlikely that any of these elements will ever achieve anything more than marginal or temporary victories, as all of them represent forces that were once dominant in American society but are in a serious state of decline. Neoconservatism, for instance, is a degenerated form of Cold War liberalism and the Paleocon/Religious Right program of turning back the clock to the 1950s is something of a joke. That mainstream “conservatives” have found no one better than Sarah Palin to be their leader demonstrates what a joke their perspective is as well. The purpose of present day “conservatism” is not to gain political power but to attract listeners and viewers to talk-radio or FOX News (itself a product of the “dumbing down” of American culture) and to sell books by barely literate right-wing polemicists.

It is of the utmost importance that a genuine revolutionary movement identify the present and future center-left ruling coalition as the primary enemy. To focus on “right-wing conservatives” is foolish given that these represent the losing forces of history, e.g., the right-wing of the old-monied elite, proponents of archaic nation-state based nationalism, religious fundamentalists, opponents of the sexual revolution, the declining white middle class and so forth. Yes, Rush Limbaugh may be a fat-assed windbag who peddles jingoism in its crudest form, and Ann Coulter may be a sniveling cunt, but there is no evidence that the movement they represent will ever achieve comprehensive or enduring political power in the United States. Indeed, the Bush administration, with its grotesque ineptness, may well have been their last gasp. Even more foolish is the tendency of some in the anarchist movement to devote inordinate amounts of attention to “right-wing extremist” groups, e.g., the Ku Klux Klan, neo-nazis, skinheads, et.al. Nothing is more marginalized and irrelevant to the mainstream of American politics than these. Persistent battles between “racists” and “anti-racists” are as socially and politically productive as wars between one-percenter motorcycle clubs or crack-dealing, inner-city street gangs.

The correct historical model to draw on in the development of a 21st century revolutionary movement in North America is not the battle between the Left and classical Fascism in the 1920s and 1930s but the historic rivalry between the anarchists and the Communists, with the center-left and its ideology of political correctness now playing the role of the “new totalitarianism.” I submit that the anarchist movement in North America should adopt as its primary objective the development of a revolutionary movement to challenge the center-left from the left, with the goal of obtaining political pre-eminence once the center-left expires its historical utility. In other words, there should be an anarchist-led revolution in the United States sometime during the 2040s, and the interim decades should be a build-up period to that point.

American history informs us of how we might proceed. Given the historic durability of the two-party system, it is worth noting that the only disruptions of that system were the replacement of the Federalists with the Whigs, and the subsequent replacement of the Whigs with the Republicans prior to the U.S. Civil War. Given that the Democrats are likely to be the ruling party over the next few decades, the aim of the revolutionaries should be to eventually replace the Republican Party with a yet to be named or thoroughly defined revolutionary coalition/organization/federation of some kind.

It is also worth noting and rather ironic that the only “near miss” as far as rolling back the perpetual expansion of the Leviathan state in U.S. history was the attempted Southern secession of 1861, which the Republican Party was formed primarily to prevent. Given that the two largest revolutionary events in U.S. history were the secession by the 13 colonies from Britain and the attempted Southern secession from the Union, it makes sense that a continuation of the American secessionist tradition should be our primary strategic tool. There is also the question of how to best go about formulating propaganda whose purpose is to shift popular opinion in our direction. As anarchists, we can quote Bakunin, Kropotkin, Goldman, Proudhon, Spooner, Tolstoy, Stirner, Nock, Rothbard, Bookchin or Chomksy within our own circles all we wish. The fact that remains is that most Americans don’t know and don’t care about such things. What they do know is the American populist revolutionary tradition that extends back to Jefferson and the Declaration Independence. In other words, we anarchists should follow the lead of Voltairine de Cleyre and work to fuse anarchism with American radical traditions in a way that makes sense to the ordinary person.

The need to abandon conventional “culture war/race war” psychology cannot be emphasized strongly enough. This does not mean that anarchists, the majority of whom identify with the left on social and cultural matters, should abandon their own ideals, interests or preferences. For instance, the majority of anarchists probably take a favorable view of the “immigrants’ rights” cause. Because immigration is a highly divisive social issue within the ranks of the poor and working class, I have advocated simply decentralizing immigration policy to the local level. This means that some localities might have the ultra-liberal immigration policies of contemporary “sanctuary cities” and others might take a position more like the contemporary Minutemen. In a community where the prevailing opinion on immigration was rather “conservative” in nature, left-wing anarchists could still agitate for an alternative point of view if they wished, vote against an anti-immigration referendum, etc. Nevertheless, it remains true that a wide assortment of demographic groups commonly identified with the “cultural right” will likely come under increasingly severe attacks from the state in the decades ahead. What we anarchists should say to the Right is this: “You rightists will get a better deal from us than with the totalitarian Left. We will defend you against attacks from the state. We will uphold the right to bear arms, free speech, educational freedom, freedom of association, and freedom of religion. We will shut down the police state. We will recognize your political sovereignty in those communities where your perspective is the prevailing sentiment. We will uphold the economic interests that you share in common with others.”  It should not be difficult to connect and form alliances with a wide variety of rightist factions against the common enemy in the central government given that states’ rights and local sovereignty are venerable American traditions of the kind which conservatives are the ostensible champions.

The center-left will eventually collapse as it begins to fracture along various lines. As political correctness becomes more deeply entrenched in American society, it will have fewer and fewer inhibitions about showing its fangs. As the role of the Israel lobby in U.S. foreign policy becomes increasingly exposed, the center-left will fracture along pro-Zionist  and anti-Zionist lines. As the immigrant and non-white population expands and becomes more powerful, racial and ethnic divisions on the Left will become more obvious. Other contributing factors to the eventual demise of the center-left ruling coalition will be growing class divisions, ideological differences among the left (multicultural vs universalism), the incompatibility of some of the left’s constituent groups (socially conservative blacks and homosexuals, for instance), the decline of the traditional Right as a common enemy and unifying force for the center-left, and the economic bankruptcy of the welfare state. Ultimately, the greatest fault line will be between upper middle class, white, liberals mostly concerned with social issues like gay rights, abortion rights, environmentalism and secularism, and lower class, mostly black and Hispanic, radicals concerned with class and economic issues, framed as racial and ethnic issues.

Over the next twenty years or so, anarchists should work to re-orient their movement away from a narrowly focused ultra-leftism and towards the broader pan-secessionist, decentralist populism I have outlined here. This will be achieved by those anarchists who already hold a similar position agitating for such ideas in the anarchist milieu and eventually gaining positions of leadership as the older ways become increasingly archaic. Once again, this does not mean that anarchists should necessarily abandon many of the projects with which they are currently involved. It means simply expanding the horizons of the anarchist milieu, appealing to a wider variety and larger number of people, and tackling a wider assortment of issues.

Once the project of re-orienting the anarchist movement towards becoming a more effective fighting force is achieved, the next step will be to work to gain political preeminence at the local and regional level for the ultimate purpose of overturning the present and future center-left ruling coalition, and doing so in a way that involves radical decentralization of power to the lowest possible level. This does not mean that decentralization is the only value. There are currently many worthwhile projects that anarchists are involved with ranging from assisting the homeless, to agitating for the living wage, to prisoners’ rights, to alternative schools, to solidarity with the Palestinians, Tibetans and oppressed people in other parts of the world. This does not mean that any particular set of anarchists needs to abandon their preferred set of cultural values. What I am simply proposing is that irreconcilable cultural differences be handled according to the model of “peace through separatism” as opposed to civil war, persecution, subjugation or oppression. Some rural counties may not allow abortion and some liberal enclaves may not allow handguns or smoking in bars. Some science academies may discriminate against creationists, and some churches may discriminate against feminists and homosexuals. Some schools may teach Afro-centrism and some may teach Euro-centrism. Some neighborhoods may exclude outspoken racists and others may exclude drug dealers or vice merchants. Such is an inevitability in a highly diverse civilization of hundreds of millions of people.

As to where those anarchists already committed to an outlook such as the one I’ve outlined here should begin, I would suggest that anarchists of this type begin infiltrating larger organizations for the purpose of gaining leadership positions. For instance, most of the current “third party” organizations are politically worthless, and there has never been a genuinely successful third party in U.S. history. However, these parties might well be captured by the anarchist movement and combined into a federation of more authentically revolutionary organizations, with their own infrastructure, social services, schools, media, militia and so forth, perhaps on the model of Fourth Generation entities like Hezbollah. It is these institutions and organizations that should replace the state once the present ruling class crumbles.

Organizing the Urban Lumpenproletariat 14

For some time now, I have argued for an alliance of left-wing anarchism and right-wing populism against the common enemies of imperialism and Big Brother statism. I have argued that the strategic application of such an alliance would be a pan-secessionist movement rooted in the traditions of the American Revolution and the later Southern War of Independence. Secessionism is often associated with political conservatism, given the greater regard of conservatives for American traditions like states’ rights and the conservative nature of the Southern secession of 1861. Indeed, pro-secessionist rumblings have emerged in the mainstream Right recently. Such developments are a welcome thing, of course, and no doubt a future pan-secessionist movement would have a strong right-wing and radical center constituency behind it. As the middle class continues to sink into the ranks of the underclass, and as the vast array of cultural groups associated with right-wing populism continue to come under attack by the forces of political correctness, no doubt an increasing number of people, including many former jingoists, members of the religious right and one-time neocon sympathizers, will realize that the centralized liberal-managerial regime is their enemy, and decide that a political exodus is their best bet. Certainly, a mass army of secessionists in the rural areas, small towns and red states will be a welcome addition to our cause.

However, I do not think that it is on the Right that the crucial political battles will be fought. The Right represents an agglomeration of political, cultural and demographic factions that are losing power and shrinking in size. Instead, the crucial battles will be fought on the Left. The dominant center-left that is now consolidating its position is a liberal Left that espouses liberal internationalism, universalism, humanism and human rights imperialism, and expresses itself in the form of the therapeutic-managerial-welfare state. However, there is an emerging radical Left that is oriented towards pluralism, postmodernism, cultural relativism, pro-Third Worldism and anti-Zionism. Eventually, there will be a sharp split between these two lefts, as the former is capable of cooptation by state-capitalism, but the latter is not. Take a look at these photos:

http://zombietime.com/gaza_war_protest/

Can a radical Left that is fervently anti-Israel and pro-Third World nationalism ever be reconciled with the American ruling class? It is highly unlikely. Furthermore, the spectacle of conservative Muslims, feminists, gays, transgendereds, Marxists, anarchists, leftists, nationalists, national-anarchists, Jews, anti-Semites, racialists, anti-racists, peaceniks and Hamas sympathizers marching against Zionism and U.S. imperialism is not only a potential ruling class nightmare,  but a manifestation of the kind of pluralistic, culturally relativist, cross-ideological alliances against the System that I have been arguing for in the past.

The legitimizing ideological superstructure of the present regime and ruling class, i.e., liberalism, is antithetical to both paleoconservatism from the Right and cultural relativism from the Left, but there is sufficient enough overlap between these latter two as to make strategic alliances possible. We see the beginnings of this in the current alliance between bioregionalist and Green decentralist left-wing secessionists and conservative Christian right-wing secessionists. As left-liberalism continues to become an increasingly status quo and upper middle class ideology, the radical Left will find itself increasingly alienated from liberalism. The more deeply entrenched political correctness becomes, the more it will alienate even many of its former sympathizers.

The real political war of the future will be between not only the liberal-left and the postmodern left, but between the totalitarian and anarchistic left, and the New Class and the underclass. Just as the U.S. Civil War sometimes found members of the same family on different sides of the fence, so will the future political war find members of constituent groups from the contemporary Right and contemporary Left on both sides. If the battle is between liberal universalism and relativist pluralism at the intellectual level, then the natural political expression of the latter would be some kind of decentralized anarcho-pluralism, with its popular form resembling something like left-conservatism or pan-secessionism.

Although most of the actual secessionist movements at present are rooted in the red states or the more maverick blue states like Vermont and New Hampshire, a serious pan-secessionist movement will need to be first and foremost oriented towards the large metropolitan areas. This is where the majority of the U.S. population resides. It is where the plutocratic elites, state bureaucracies and New Class managerialists are located, and it is also where the lumpenproletarian masses are located. The large cities are where the paramilitary police forces are located and they are where most of the residents of the prison-industrial complex originate from.

The goal of a serious pan-secessionist movement whose aim is to overthrow the empire for real should be to obtain political preeminence in large cities as a first order of business. Cities tend to be dominated by the aforementioned plutocratic elites, and by landlords, developers, and well-heeled civic and business interests. These elements are for the most part bought into the System, and can therefore never be converted to our side. So strategically speaking, an urban secessionist strategy will generally have the flavor of plutocratic/bureaucratic elites vs Everyone Else. Recognition of this fact implies the necessity of a class-based radical movement rooted in the lumpenproletariat, petite bourgeoisie, lower respectable poor, lower middle class, bohemians and de classe elements. The goal is to obtain a political majority capable of seizing power at the municipal level in large metro areas. Once political preeminence was obtained in a fair number of cities, a formal alliance of municipal secessionist movements could be formed, and these could form a wider alliance with secessionists among the Red Staters, Greens, indigenous people and so forth. In “Liberty and Populism” I wrote:

We need to abandon the bourgeoise identity politics that have grown out of the new left. The legacy of this has been to create a constituency for the left-wing of capital among elite members of traditional minority groups including educated professionals among blacks, feminists and homosexuals, middle-class ecology enthusiasts and animal-lovers and so on. The best approach here would be to attempt to pull the rank-and-file elements of the traditional minorities out from under their bourgeoise leadership. This means that anarchist revolutionaries such as ourselves would need to seek out common ground with nationalist and separatist elements among the non-white ethnic groups against the black bourgeoise of the NAACP, poor and working class women against the upper-middle class feminist groups like NOW and the gay counter-culture (complete with its transsexual, hermaphrodite and “transgendered” elements) against the more establishment-friendly gay middle-class.

Indeed, we have not even begun to touch on the possibilities for building a radical movement rooted in part in marginalized social groups ignored, despised or persecuted by the establishment. These elements include the handicapped, the mentally ill, students, youth, prostitutes and other sex workers, prisoners, prisoner’s rights activists, advocates for the rights of the criminally accused, the homeless and homeless activists, anti-police activists, advocates of alternative medicine, drug users, the families of drug war prisoners, immigrants, lumpen economic elements (jitney cab drivers, peddlers, street vendors), gang members and many others too numerous to name. On these and other similar issues, our positions should be to the left of the ACLU. Adopting this approach will bring with it the opportunity to politically penetrate the rather large lumpenproletarian class that exists in the US with little or no political representation. At the same time, the last thing we should wish to do is emulate the mistakes of the new left by adopting an ideology of victimology and positioning ourselves as antagonists of the broader working masses. Nothing could be more self-defeating. The defense of marginal populations way beyond any efforts in this area offered by the left establishment should be part of our program, but only part. Our main focus should be on the working class itself, the kinds of folks who work in the vast array of service industries that comprise the bulk of the US economy.

There are several reasons for these positions. The first is rooted in recognition that as the Left has abandoned class-based politics in favor of the cultural politics of the left-wing of the upper middle class, it is only natural that we should step in to fill the void. The second is rooted in recognition of a wide assortment of outgroups that have never made it into the Left’s pantheon of the oppressed/victimological coalition, and the possibility of recruiting from these groups in order to increase our own numbers. The third is to undermine liberalism’s claimed monopoly on do-gooderism. A pan-secessionist movement that is seen as the simultaneous champion of the ordinary working poor and the marginalized and persecuted such as the homeless, punk rock squatter kids, mental patients, drug addicts, prisoners, et.al. will have a much easier time of deflecting the “fascism and racism” labels that will ultimately be thrown in our direction. The fourth is to undermine liberalism by splintering its constituent groups.

Note that I am not implying anything politically correct here. For instance, while we might uphold the legitimate rights of gay organizations, businesses or individuals that come under attack by the state, and practice non-discrimination within the context  of our own alternative infrastructure radical organizations, this does not mean that we will allow “gay rights” organizations allied with the liberal enemy to dictate who can or cannot be a part of our own movement. Being a primarily lower class movement, it is only natural that many people with conservative views on sex, morality, religion and the like will also be included within our ranks. Likewise, we may support organizational efforts set up to provide genuine assistance to transgendered people (even the Iranians do this), drug addicts, the handicapped, people with AIDS or other special populations, but we do not insist on the universalization of liberalism. For instance, we might also be just as supportive of skinhead squatters as leftist punk rock squatters, national-anarchists as leftist-anarchists, separatist tendencies among redneck white communities along with black separatists. More broadly, the radical movement would vehemently defend all victims of political correctness wherever they can be found just as strongly as we might defend victims of police brutality. We would defend students harassed by school authorities for carrying Bibles or other religious artifacts just as quickly as we would defend students harassed in a similar fashion for wearing “Goth” clothing. While in urban areas at least, we would take an liberal-left-libertarian, ACLU-like approach to cultural and social matters, with some exceptions like our own defense of the right to bear arms, unlike left-liberals we would recognize that controversial social questions like abortion and gay marriage are best handled at the local level according to community standards. While our own worker, tenants, squatter, and prisoner defense organizations would out of necessity be inclusive of both natives and immigrants, even illegal immigrants in some instances, this does not mean we would necessarily accept carte blanche immigration as a matter of principle.

The question of race is a particularly interesting and challenging one. African-American anarchist Mark Gillespie offered this assessment:

Whether you are a homo-leftist-anarcho-syndicalist-voluntary-eco-feminist or a racist-ultra right-wing-neo-conservative-constitutionalist-patriot, both agree that the State, in its current form, is detrimental to their views and lifestyles. In this “society”, these groups are kept from uniting by the activity of the state and its media. However, we know that in anarchy, diversity of views is a strength, not a weakness. We have allowed the State to divide us based upon the most trivial things.

The fact is that, under anarchy, all of these different groups may “have it their way”. If the an-caps want a completely free market economy for themselves and the an-socs want to combine in communes, they can do this better under anarchy than they can now. If the Homo-an-syn-fem (hell of a moniker, yes?) wants to separate from the Neo-con-con-pat or vice versa, they can and do it more peaceably than they can under statism. This is the best weapon of an anarchist vanguard. We can and should embrace the different elements that make up this country. Think about this. If we can embrace just two major groups under the anarchist banner, we could send the statists home, without a shot. The major ethnic groups in this country are the New Worlders (Aboriginal Americans, Blacks and Spanish/Aboriginals) and the Old Worlders (people of mostly European descent). These groups are kept at each other’s throats and socially separated by negative media reports and by institutionalized racism. Reports of rampant crime, lack of morals and mob violence send shivers down the spines of the average, patriotic, “law-abiding”, traditionalist citizens, amongst the Old Worlders. Historic wrongs, appeals to end needed restorative services in the community and a envy for those who seem to do better than them, keeps New Worlders in the grip of a fear that the statists work hard to instill. Neither one of these groups are necessarily wrong, but, their fears and hatred, spread and protected by the weapons of the state, virtually ensures that these two major groups will meet together, only when they are pointing guns at each other.

The New Worlders make up a combined 25.7 percent of the nation’s population (approximately 72 million people). Let’s assume that the mostly Old Worlder patriot movement makes up about 3 percent of the white population (approximately 6.5 million). With these numbers, and a properly educated and motivated anarchist vanguard, there are at least 32 different states that are immediately vulnerable to a takeover and disbanding of the state government (based upon a population of less than 5 million/state) and any state in the union is vulnerable to a gradual takeover.

Something like 32 states and maybe 50 major cities sounds about right. I’m also inclined towards the view that an anti-state, pan-secessionist revolutionary movement would actually have a disproportionately high number of racial and ethnic minorities. Of course, even this would not stop our enemies from throwing the “racist and fascist” label in our direction. Of course, the proper response to such accusations would not be persistent denial and attempts at clarification but a simple middle finger. But while we should not treat the politically correct classes with anything but contempt, it does seem natural that a pan-secessionist alliance would indeed include many ethnic sub-tendencies, for instance, blacks in inner-cities, indigenous people in Hawaii, Alaska, the western plains or on reservations, Puerto Ricans independencias, Muslim or Arab enclaves in Michigan, Hasidic, Asian neighborhoods in large cities, or Indian Quebecois separatists, majority Aztlan local communities in the Southwest,  and perhaps even revolutionary organizations within Mexico itself.  Indeed, the pan-secessionist revolutionary organizations might even form tactical alliances with insurgent forces in Central and South American countries or in the Middle East such as Hezbollah or the Farabundo Marti National Liberation Front. After all, it is the empire that is our common enemy. None of this is inconsistent with our insistence on the sovereignty of nations against imperialism, communities against statism, and individuals within the context of freedom of association.

An urban, lumpenproletarian revolutionary movement would be unlike anything that has come before. It would be socially conscious out of the recognition of the economic circumstances of the lower classes and the social conditions of a wide array of marginal population groups. Yet it would shun the political correctness of the liberal upper-middle class and cultural and intellectual elites, and no doubt have a conservative and libertarian as well as progressive dimension to its character.

You Musn’t Forget S-L-A-V-E-R-Y!!!!!! 1

In contemporary American political discourse, we often hear talk of “the legacy of slavery,” primarily in discussions of racial issues. To be sure, the “legacy of slavery” has had a damaging impact on American race relations (it wasn’t so wonderful for the actual slaves, either). Many of the rather severe social problems found among certain sectors of Americans of African ancestry today are often attributed to this legacy. I tend to think such claims are often overstated. For one thing, the overwhelming majority of American blacks are far from being the social or economic basket cases many people imagine them to be. As the black economist Dr. Walter Williams puts it:

If one totaled black earnings, and consider blacks a separate nation, he would have found that in 2005 black Americans earned $644 billion, making them the world’s 16th richest nation. That’s just behind Australia but ahead of Netherlands, Belgium and Switzerland. Black Americans have been chief executives of some of the world’s largest and richest cities such as New York, Chicago, Los Angeles, Philadelphia and Washington, D.C. Gen. Colin Powell, appointed Joint Chief of Staff in October 1989, headed the world’s mightiest military and later became U.S. Secretary of State, and was succeeded by Condoleezza Rice, another black. A few black Americans are among the world’s richest people and many are some of the world’s most famous personalities. These gains, over many difficult hurdles, speak well not only of the intestinal fortitude of a people but of a nation in which these gains were possible. They could not have been achieved anywhere else.

Of course, there is another side to this question, primarily the ongoing gap in accumulated wealth between whites and blacks, and the even more serious problem of the enormous black “underclass.” I’m inclined to think these latter problems have broader and more recent causes, such as ongoing patterns of class conflict, repression, politically imposed hinderances to the economic self-advancement of blacks, and attacks on the organic community life of the lower classes by the state. Still, there’s no doubt the “legacy of slavery” contributes to the disproportional representation of blacks among the lower classes that are impacted most heavily by such things.

There’s still another way in which the “legacy of slavery” has damaged American politics, and that is the persistent identification of ideas like local sovereignty, community autonomy or political decentralization as code words for slavery or compulsory racial segregation of the kind associated with Jim Crow. For instance, in much of American higher education, the classical American republican doctrine of “states’ rights” is simply dismissed as an anachronism that never had any purpose other than to defend the interests of slave-holders. Having studied American history in an advanced academic setting, I’ve noticed the general tendency is to present the unfolding of American history as an evolutionary struggle towards the achievement of “progress,” meaning overcoming reactionary ideas like states’ rights, limited government and other impediments to the glorious victory of the federal welfare state and centralized micromanagement of local race relations. Joe Stromberg’s parody of a modern course in what used to be called Western Civilization, which can be viewed here, is only a slight exaggeration.

The obsession with slavery has corrupted not only political discourse in elite academic circles, and among mainstream “progressive” thinkers, but also among fringe radicals as well. For this reason, my Number One Fan Aster feels it necessary to place this item in the proposed constitution for her rendition of Utopia:

The principle applies to places not subject to the jurisdiction of the County of Bohemia too, but this isn’t an excuse to bomb foreigners and take their stuff. Or to get other foreigners to ruin their livelihoods so they have to work in your sweatshops for virtually nothing. It even applies to BROWN people, believe it or not- and the fact that it took you this long to figure that out means you suck.

Section VII. Aster shall have the power to enforce this article by appropriate legislation. Actually, anyone who wants to stop a slavery situation should feel empowered to do it. Figuring out the enforcement and incentive structures will be a bitch, though- but that’s not an excuse for giving up and just letting slavery happen, Keith.

Soviet Onion:

Aster has written some unwarranted misrepresentations of Keith (I prefer to think he enables fascists rather than being one himself) and even more of Jeremy, but this isn’t one of them. Consider Keith’s mission statement that he’s a single-issue activist looking to bring down the Empire and will work with everybody from Fascists to Stalinists to do that, so long as they’re willing to secede, go their separate ways and dominate their own territories once the job is done. If he’s so ecumenical that he’s willing to work with all these people, then why not also some small-scale secessionist group that ended up practicing slavery in their area? What would make them so special that, given his stated criteria, Stalinoids are OK but they’re not?

If you include authoritarian forms of parenting, education and marriage as forms of slavery, then those are cases where he does directly advocate slavery. Unfortunately, that just makes him like everybody else.

So should we “just let slavery happen”? First of all, where does contemporary slavery actually take place? Mostly in Africa, Asia and the Middle East. You know, the places where all of those supremely virtuous “people of color” tend to be found and who would have remained in the Garden of Eden if only those evil white European snake-devils hadn’t come along and fucked up their otherwise idyllic world. If only those evil white-devil slave traders hadn’t brought Africans to the Western hemisphere as slaves, perhaps their current descendents could enjoy living in the paradise of Nigeria, where seven percent of the population are still enslaved. Maybe the prosperous members of America’s black middle class (roughly seventy-five percent of American blacks) could even be in the oasis of Mauritania, where twenty percent of the population are still slaves. Of course, to their credit, the Mauritanians did pass an anti-slavery law in 2007. Who says they’re not progressive?

Do we need to “just let slavery happen?” No, a coalition of nations could invade the African continent and force the locals to free their slaves, in the style of U.S. Grant, Bill Sherman and Phil Sheridan. However, the only nations with the level of wealth and/or military power to even attempt such an effort (disaster though it would be) would be those of North America, Europe and Russia (plus the wild card of China). Problem is it’s mostly white folks who live in those nations. So a liberatory invasion of Africa and other slavery hotbeds seems to be off the table. Otherwise, we might be practicing European colonialism, or even white supremacy. Plus, it’s been done already. Wasn’t decolonialization supposed to be a “progressive” thing? So, yes, it looks like we do indeed need to “just let slavery happen.” Anything else might even be racist or white supremacist. Of course, we could assist those actual groups who really are doing something to oppose slavery in place like Africa. For instance, those groups who have actually purchased the freedom of Sudanese slaves. Problem is a lot these actually effective anti-slavery groups seem to be Christian in orientation, and we couldn’t endorse that, given that they are all no doubt frothing-at-the-mouth homophobes who express skepticism as to whether anal sodomy and/or rimming ought to be elevated to the level of sacramental rites, right along with eucharist, baptism and the last rites.

Actually, I don’t think we should be that hard on the African slave-holders. After all, they’re not so different from us white Americans of a mere 150 years ago. Plus, the slave-holders in places like Nigeria or the Sudan never got to go to U.S. or Western European public schools, receive multicultural education, or participate in “teaching tolerance” programs whose curriculum was designed by the Southern Poverty Law Center. So give them a break.

Of course, it is sometimes argued, though usually not by sensible people, that American-style antebellum slavery was of a particularly nasty variety, unlike the sunny and hedonistic kinds that existed in places like South America, Africa, China or the Islamic world. And while we would not want to impose Eurocentric Western values like slavery abolition on places like Africa (to do so would be racist), surely the recent ancestors of us white Americans, at least the enlightened ones from up North, should not have “just let slavery happen” in the states of the Old Confederacy? Africans enslaving Africans, Chinese enslaving Chinese, or Arabs enslaving Arabs might be something we can tolerate because, well, it just couldn’t be all that bad if “people of color” are doing it, but the idea of white American Southerners (and Christians, no less) enslaving Africans, well, that’s just, well, worse than awful, for some reason or another.

I reject the claims of modern day Confederate patriots that the U.S. Civil War had nothing to do with slavery and that it was all about tariffs, agriculture and states’ rights. However, I agree that the motivation of the Union was self-preservation rather than slavery abolition because, well, the President of the Union said so. Still, wasn’t the victory of the Union a victory for liberty? Yes, if we want to overlook the imposition of the draft in both the North and South during the course of the war, the killing of hundreds of thousands of people, and the maiming or displacement of millions more. Well, wasn’t it at least a victory for “anti-racism”? Well, not really, considering the next major military effort after the defeat of the Confederacy was the conquest of the Indian territories in the West. There’s also the thorny question of the fact that there were both Indians and blacks on both the Union and Confederate sides.

Then there’s the question of the impact of the Civil War on the future of American politics. The war marked the death of the old confederal republic and the creation of a centralized, Jacobin, nationalist regime and continental empire. If America had been split into two republics in the 1860s, the Wilson regime might not have entered World War One a half century later. It was American involvement in that war that led to the total destruction of Germany, the subsequent rise of Nazism, World War Two, the genocides that transpired during the war, the invention of atomic weapons, the Stalinist occupation of Eastern Europe, the Cold War, the nuclear arms race, the brush wars in Asia, the present day American world empire and other not-so-nice things. Indeed, the war for slavery abolition advocated by many of Lincoln’s abolitionist supporters would seem to be an example of the “armed doctrine” that Edmund Burke warned against. Of course, that does not mean that an actual guerrilla war against the Southern slaveholders of the kind advocated by the anarchist Lysander Spooner would not have been justified.

So back to Soviet Onion’s comments:

Consider Keith’s mission statement that he’s a single-issue activist looking to bring down the Empire and will work with everybody from Fascists to Stalinists to do that, so long as they’re willing to secede, go their separate ways and dominate their own territories once the job is done. If he’s so ecumenical that he’s willing to work with all these people, then why not also some small-scale secessionist group that ended up practicing slavery in their area? What would make them so special that, given his stated criteria, Stalinoids are OK but they’re not?

If you include authoritarian forms of parenting, education and marriage as forms of slavery, then those are cases where he does directly advocate slavery. Unfortunately, that just makes him like everybody else.

Aside from the fact that comparing “authoritarian” parenting, compulsory school attendance and marriage to chattel slavery does little except make others think that anarchism is a philosophy not suitable for anyone over the age of fifteen, there are certain significant qualifications that would need to be added for this to be an accurate description of my actual views. I am for the dissolution of the American regime into smaller, more manageable units. Presumably, America’s international empire would no longer be able to sustain itself. Those nations are that are now colonies, vassalages, or client-states of the U.S. would achieve their full independence. However they choose to organize themselves upon achieving independence is none of my business. If the Italians elect a representative of the fascist Italian Social Movement as mayor of Rome, or if the Venezuelans prefer Chavez as their leader, or if the Cubans fail to rise up against Castro as the Romanians did to Nicolae Ceausescu, then that’s none of Keith’s goddamn business.

The question of what political factions or ideologies, if any, should be excluded from a pan-secessionist alliance in North America is indeed an interesting one. While ideologies like Nazism and Stalinism are too alien to American political culture to ever become mass movements, it is possible small bands of such groups could carve out separatist enclaves for themselves. There could theoretically be autonomous urban neighborhoods run by skinheads, or rural compounds of neo-nazi survivalists, or communes organized by Stalinist or Maoist groups. Groups of this type could even hold fairly large tracts of land that would be their de facto private property. If such communities are entirely voluntary in their membership, then there can be no political objection to them on libertarian grounds. Of course, others might have aesthetic, moral or cultural objections. But that’s too bad.

In a case where, say, a Neo-Nazi or hard-core Communist group were to seize a wider city or town, I would say the degree to which such an effort should be challenged or recognized should depend on the circumstances. At bare minimum, I would want those who wished to leave to be given the chance to do so on a model similar to, say, the partitioning of India and Pakistan in 1947. If such requests were refused, should surrounding communities engage in military action against the offending community? Perhaps, or perhaps not, depending on the circumstances, potential costs of such an action, the degree of severity of the offense given, and the probably of victory by the self-appointed policemen.

Ironically, this debate has relevance to an issue that I have raised with anarchists and libertarians in the past, and it is an issue where I have never received a satisfactory answer. What about a scenario where a libertarian or relatively libertarian society, or a federation of anarchies, was threatened by domestic political movements of an authoritarian or totalitarian nature? The classic example of this is the Weimar liberal republic, where the center collapsed and the two largest political parties were Hitler’s NSDAP and the Stalinist KPD, with each of these maintaining their own private armies, and engaging in routine, violent streetfighting with each other. To what degree do such groups cease to be mere political organizations using their rights of association, free speech and right to bear arms and become outright domestic invaders? Would the broader alliance of citizen militias, mercenaries, guerrillas, paramilitaries, posses, gangs or whatever that would comprise the defense forces of an anarchist federation ever be justified in suppressing the activities of a group like the NSDAP or the KPD? I believe they would, if such groups grew large enough, powerful enough, disruptive enough or violent enough to pose a “clear and present danger” to the survival of the anarchist federation. There is no reason why a confederacy of anarchies should tolerate an insurgency by a Khmer Rouge or a Shining Path.

I’ve even made similar arguments concerning immigration. To what degree should a host society allow or tolerate immigration by persons demonstrating values or originating from societies whose values are hostile to those of the host society? What constitutes a legitimate demographic threat? Should a billion Chinese be able to migrate to the U.S. tomorrow if they so choose, irrespective of the wishes of the natives? Should liberal-Enlightenment or Greco-Roman Western nations accept immigration from theocratic Islamic societies unconditionally? I think not.  It would seem that political, economic and civilizational survival would be an issue that trumps the migratory rights of immigrants.

These are difficult questions, and appeals to rigid ideological formulations and overblown juvenalia do not help to answer them.