“Extremism in the defense of liberty is no vice.”
“With respect to libertarian eccentricity, the dream of an absolute private freedom is one of those visions that issue from between the gates of ivory; and the disorder that they would thrust upon society already is displayed in the moral disorder of their private affairs. Some present here will recall the article on libertarianism in National Review, a few years ago, by that mordant psychologist and sociologist Dr. Ernest van den Haag, who remarked that an unusually high proportion of professed libertarians are homosexuals. In politics as in private life, they demand what nature cannot afford.”
“Perhaps it hasn’t occurred to you, but human history is not entirely summarized by the bold struggle for the “right” to poke your veiny ding-dong through disco-bathroom glory holes. Not every act is political. Some are just silly and ugly and stinky.”
For all of my adult life, I have been fascinated by the ideas of classical anarchism, classical liberalism and modern libertarianism, including the works of Jefferson, Paine, Bakunin, Kropotkin, Rothbard, Hess, Szasz, Chomsky, Bookchin, and other such thinkers. For roughly the same amount of time, I have never failed to be completely underwhelmed by most of what I have found in organized anarchist, liberal or libertarian circles.
I became a radical roughly twenty-three years ago, after having been awakened to the nature of U.S. war crimes and state-sponsored genocide in places like El Salvador, Nicaragua, Guatemala, East Timor, Vietnam, Cambodia and elsewhere. Early on, I noticed most of the other people in the anti-imperialist movement were Communists, left-wing Christians, and pro-state liberals. Maybe it was because I grew up among Birchers, Falwellites, Wallaceites, and Reaganites, but I never cared much for the Big Brother statism of the Left on domestic issues, however much I might have agreed on foreign policy. So, to make a long story short, I became an anarchist.
From the time that I first encountered the organized anarchist movement, I was a bit puzzled by the overwhelming obsession with “racism” to be found in those circles. It might have made sense if anarchists were predominantly blacks or Hispanics or Asians, but, then as now, probably ninety-eight percent of anarchists were white, at least in North America. I personally helped found two separate anarchist student groups at one point. How many “people of color” did we ever attract? I recall two. One was a young black woman with an upper middle class background whose father was a colonel in the U.S. military. Another was an immigrant from Sri Lanka from the northern Virginia suburbs. For several years, I was the local representative of the anarcho-syndicalist labor union Industrial Workers of the World. I attended several national events of the IWW. How many non-whites did I ever meet? I recall one, a black middle class schoolteacher from Brooklyn. I was on the national committee of the U.S. section of the International Workers Association (which also includes the CNT of Spanish Civil War fame). How many non-whites did I ever meet? Two, both of them Cuban exiles. I was at the founding conference of the old “Love and Rage” anarcho-communist faction. How many people of color? Two blacks, an Caribbean immigrant and a gay ex-Trotskyist who had recently converted to anarchism. I attended two separate continental anarchist gatherings in the late 1980s, both of them attended by several thousand people, mostly countercultural youth, but very few non-whites. This pattern has continued ever since.
While organized left-anarchism (and its “free market” variation of “left-libertarianism”) might have a grossly disproportionately low number of racial minorities, one thing that also becomes immediately apparent in such circles in the grossly disproportionately high number of “sexual minorities,” e.g., gay men, lesbians, bisexuals, transgendereds, transvestites, transsexuals, and butch-women, along with the occasional hetero female feminist. And this is the likely explanation for the rather pronounced hostility to myself found in many left-anarchist and left-libertarian circles.
The ironic thing is that those who attack me the most fervently are those whom I agree with most of the time. I’ve taken Theodore Adorno’s “F Scale” test and come up with the rating of “liberal airhead.” I’ve taken this “political compass” test and come up as a “left libertarian.” So if my critics are to be believed, I’m a liberal airhead-left libertarian-neo fascist. Oh, well, so be it.
I admit that I am often baffled though amused by the rantings of my political enemies. I have tried to figure out where the “fascist” label assigned to me originates from. Am I an advocate of totalitarian government? No, I am a loud critic of the state. Am I an advocate of a Mussolini-like corporatist economy? No, I’m the author of a prize-winning essay attacking such things. Am I an apologist for imperialist war? No, I am an outspoken opponent of the U.S. empire. Do I favor a police state? No, my published writings are filled with denunciations of the state, the law, the cops, the prison system, the war on drugs, and victimless crime laws, even to the point of advocating virtual insurrection against such things. Do I support jingoistic nationalism? No, I’m right alongside Noam Chomsky in my “anti-American” sentiments.
Am I an apologist for Hitlerism or Nazism? No, I’ve attacked Nazism repeatedly. Do I promote theocratic fundamentalist Christianity? No, I am an atheist. Am I a social conservative? No, I support legalized abortion, euthanasia, drug decriminalization, abolition of laws prohibiting consensual adult sex, and repealing vice laws. Do I lack concern for the oppressed, disadvantaged or downtrodden? No, I’ve written, spoken and even appeared on television upholding the rights of the homeless, the disabled, the sick and diseased, runaway teenagers, students, prisoners, psychiatric inmates, prostitutes, drug addicts, and others whom many people don’t give two shits about. I have written repeatedly in favor of forming non-state defense organizations for these kinds of marginal populations. I favor abolition of compulsory school attendance laws. I am opposed to the drinking age. I am opposed to state-licensed or state-regulated marriage. Am I some sort of reactionary “family values” conservative, moral traditionalist? No, for years I worked for a Greek family that owned a collection of strips joints and all-night bars and many of my female friends are strippers, hookers, lesbians and biker chicks. For all of my life since about age sixteen, I’ve been associated with marginal subcultures: one percenter motorcycle clubs, hippies, anarchists, rock ‘n’ rollers, gutter punks, ex-cons. I am for the abolition of the prison system. I am opposed to capital punishment. I would put more restrictions on the power of the police than ACLU would. I am opposed to statutory rape laws. I am for upholding the right of unconventional religions to practice unmolested by the state, for instance, Mormon sects that practice polygamy or sequestered cults whose members can be subjected to abduction and forcible “deprogramming” by others. I am for the right to practice alternative medicine. I’m even skeptical of laws requiring driver’s licenses. Unlike the left-wing “civil libertarians” who think the proper response to the police state is to file lawsuits, I am for forming civilian militias for the purpose of chasing the PIGS away. Hell, I’ve even defended street gangs on the basis of freedom of association and more broadly as a form of class-based insurgency. Indeed, my views on most social issues are well to the left of the Democratic Party, often to the left of the Green Party.
Am I an anti-Semite? I’m very critical of the U.S.-Israel relationship, and of Israel’s treatment of the Palestinians, and I generally agree with the analysis of this question advanced by Mearsheimer and Walt and by James Petras. I generally think that American Jews who favor Israel’s interests over keeping the U.S. out of foreign wars should simply put their money where their mouth is and go live in Israel, take their right-wing Christian Zionist cohorts with them and leave the rest of us alone. I suppose some would say this makes me an anti-Semite. Certainly Norman Podhoretz would think so. However, probably fifty percent of my primary intellectual influences have been Jews. These include Thomas Szasz, Noam Chomsky, Murray Rothbard, Murray Bookchin, Milton Friedman, David Friedman, Emma Goldman, Alexander Berkman, Sam Dolgoff, Abbie Hoffman, Jerry Rubin, Friedrich von Hayek, Paul Goodman, Hannah Arendt, Arthur Koestler, Stanley Milgram, Philip Zimbardo, Paul Gottfried, and Norman Mailer. So there would seem to be some problems with the “anti-Semite” label. With regards to Israel, do I care that Israel exists? Of course not, just as I do not mind that China or Japan exist, though I am quite strongly in favor of Palestinian independence, just as I am in favor of independence for the Tibetans. What I do oppose is the hijacking of American foreign policy by the Israel Lobby. I think the arguments of those who claim that severance of the U.S.-Israel relationship would result in genocide of the Israelis at the hands of the Arabs are absurd. If anyone in the Middle East is likely to be genocide victims, it is the Palestinians. But assuming such an argument has merit, I’d say, okay, fine, then we can simply establish a West Israel in one of the New York City boroughs, or in West Palm Beach, or in Hollywood and be done with it.
Am opposed to black people? Like most white Americans, I’m mostly indifferent to blacks. I live in a majority black city, with a black dominated municipal government, and I’ve done so for twenty-two years. I guess if I thought blacks were that awful, I would have relocated to whiter pastures by now. I’ve had plenty of blacks among my co-workers, fellow students, business associates, and neighbors. I even had a couple of black roommates when I was in my twenties. I can’t say that on average I’ve regarded them any higher or any lower than my white associates in the same situations. Hell, of all the women I’ve had, I’d say about a third of them were something other than white (Indian, Asian, black, Hispanic, American Indian, Arabic-the whole fucking Crayola box). Fuck, one of my grandmothers is Cherokee, for god’s sake. So there would seem to be some problems with the “racist” label being applied to myself as well. Politically, I have advocated reparations to blacks for the purpose of economic development of politically sovereign black homelands in North America, the creation of independent black municipalities in sections of large cities and metro areas where blacks are dominant, and legal amnesty for most black prisoners (and most other prisoners, for that matter). These are essentially the same positions as the Nation of Islam, Republic of New Afrika, and the People’s Democratic Uhuru Movement. What I do oppose are efforts to abridge freedom of association, micromanage race relations by the state, or create a new racial caste system based victimological ideology in the name of compulsory integrationism.
A favorite cause of many contemporary left-anarchists and left-libertarians is pro-immigration. Virtually every website, zine, or blog of this type is littered with pro-immigration propaganda. I happen to think this is an issue reasonable and honest anti-statists can disagree on, as it involves population transfers among states, and it is states that create the conditions under which population migration occurs. The reasonable pro-immigration position might be something like that articulated by Craig Biddle:
“Open immigration does not mean that anyone may enter the country at any location or in any manner he chooses; it is not unchecked or unmonitored immigration. Nor does it mean that anyone who immigrates to America should be eligible for U.S. citizenship—the proper requirements of which are a separate matter. Open immigration means that anyone is free to enter and reside in America—providing that he enters at a designated checkpoint and passes an objective screening process, the purpose of which is to keep out criminals, enemies of America, and people with certain kinds of contagious diseases. Such a policy is not only politically right; it is morally right.”
Indeed, Rasmussen research has shown some interesting results concerning immigration:
Sixty-six percent (66%) of likely voters nationwide say it is Very Important for the government to improve its enforcement of the borders and reduce illegal immigration. However, the latest Rasmussen Reports national telephone survey found that just 32% of America’s Political Class agrees.
An even more dramatic gap appears on the question of legalizing the status of those immigrants now in the country illegally. Voters nationwide are evenly divided on the question of whether it is even somewhat important: 48% say it’s important, and 45% say it’s not.
However, among the Political Class, 74% say legalizing the status of these residents is important, and only 17% disagree.
So it seems that we have the interesting spectacle of anarchists aligning themselves with the political class against “the people” when it comes to immigration. It is not that “the people” are overcome with xenophobia and racist “hate.” As the Rasmussen study points out:
One major misunderstanding has clouded the debate over immigration. Most pundits assume that those angry about the issue are angry at the immigrants. In fact, data shows that the anger is directed primarily at the federal government. Rather than being angry at immigrants, 56% continue to favor a welcoming immigration policy that would let anybody move to the United States except national security threats, criminals and those looking to live off the U.S. welfare system.
So it would appear that the majority of Americans take a rather magnanimous, tolerant view of immigrants. I would argue that the mass immigration problem that we currently have in the Western nations is the fault of perverse incentives created by our own ruling classes, who are addicted to easily exploitable Third World immigrant labor, and who use liberal-multiculturalist ideology as a smokescreen, and whose class of court intellectuals, liberal academicians and media hacks generate propaganda for such on their behalf.
I would probably take a position not dissimilar to Biddle’s, with the qualifications that “antidiscrimination” (prohibition of freedom of association) legislation be repealed, that immigrants be ineligible for state entitlement programs and tax-payer funded services, that employers be prohibited from using immigrants as scab labor, that employer use of illegal immigrant labor be barred, that immigrants convicted of serious crimes (like rape, robbery and murder, not drug possession or vending without a license) be deported, and that naturalization policy be decentralized according to local community standards. These measures, combined with large-scale efforts to create alternative economic institutions operating independently of the capitalist class which demands immigrant labor and, if necessary, the formation of volunteer citizen militia to better safeguard border areas would likely reduce immigration to manageable levels. I am actually quite wary of the proposals by some to create a “war on drugs” or “war on terrorism” police state crusade against illegal immigration. Nor do I “hate” or personally resent the masses of Latin American immigrants into the United States or Islamic immigrants into Europe. In a purely legal sense, I don’t think illegal immigrants should be dealt with any more harshly than ordinary trespassers, shoplifters, traffic offenders, or vagrants camped out on someone else’s property. My priority political issue is to oppose U.S. imperialist aggression against other societies where many of the Left’s much beloved “people of color” actually live. But just because I do not wish to see people in other lands slaughtered does not mean I wish for Western civilization to commit economic, political and cultural suicide, just as my opposition to the statist persecution of homeless drug addicts does not mean I’m going to invite them all to move in with me, either. As Murray Rothbard said: “It’s the only civilization we’ve got.”
Yet the propaganda of pro-immigration leftists-anarchists-libertarians would have us all believe that opening the borders to any terrorist, criminal or welfare colonist who wants to jump a fence somewhere would be just fine. Why bother screening for communicable diseases immigrants from countries where public health standards are just about zero? What’s the big deal about tuberculosis, anyway? Why not allow a few hundred million Asian, African, Latin American or Eastern European immigrants to come on over and sign up for public assistance? Why not allow foreign states to empty their prisons of violent criminals and send them to America as Fidel Castro did during the boatlift of 1980? If al-Qaeda wants to open a branch office on Main Street, USA, then who are the rest of us to say otherwise?
What is odd is that the anarchist and libertarian groups who push such ideas are almost all white. Check out a group photograph of any anarchist sect and you will rarely find a “person of color.” So what is the source of the extreme “anti-racism” hysteria and equally over-the-top “immigrants’ rights” perspectives held by many of these people? Perhaps they are simply regurgitating what they have picked up from the media, the entertainment industry, their public school teachers and university professors, or their ex-hippie parents. Perhaps they come from right-wing subcultures, and such views are a means of giving the finger to their Christian fundamentalist, redneck racist or bourgeoisie Republican parents? Clearly, there is no issue of self-interest involved. Or is there?
So what of the homosexuals? When I was about fourteen, I was in a fundamentalist church, and I heard a hysterical Jim Jones-like preacher advocating the death penalty for “sodomites,” saying something to the effect that “if Jack and Fred want to make out on a street corner, then we should fry Jack and Fred.” I recall being baffled by the intensity of this fellow’s rhetoric and emotions. Then as now, I really couldn’t give a good goddamn if two queers want to poke each other in the anus or not, just as I don’t care if some hetero dude wants his girlfriend to shove a strap-on up his fucking rectum. For that matter, I don’t particularly care if others wish to engage in S&M or coprophilia or just about any other sort of sexual freakiness they prefer. In fact, as one who grew up among the so-called “religious right,” including some of its more extreme branches, like the Christian Reconstructionists and the Bob Jones people, I could never really understand what the point behind all the hooey about “the homo-sex-shuals” really was. When I was in my mid-teens, there were two gay guys who bought the house next door to my parents. I don’t recall that it was any kind of issue. My first real exposure to homosexuals was in a state correctional facility when I was in my late teens. While I didn’t exactly go out of my way to befriend them, I thought they were basically harmless. When I was in my early twenties, one of the guys who lived on my floor during college was a stereotypical “flaming gay” and I had no problem with him. Since then, I’ve had plenty of gay co-workers, neighbors, a gay professor, and other such associates, and I’ve never had any problem with them. As mentioned, the many leftist, liberal, libertarian and anarchist political groups I’ve been associated with over the years have included many homosexuals, and I’ve never had any problem with that. A few years ago, there was an openly gay anarchist who lived at a nearby commune who was an occasional guest at my residence.
So what is the source of the problem? I used to think it was ridiculous when members of the religious right and other social conservatives accused the gay rights movement of demanding “special rights.” Having taken a harder look at the “gay rights” phenomenon, I’ve more or less changed my opinion. Among those who have attacked me the most fervently as a “fascist,” those who can be personally identified are, with few exceptions, gay militants of one type or another. This has been true in my local community, on the internet, and in hate mail that I have received.
What is it that I do or say that is so offensive to gay militants? Have I called for the reinstatement of sodomy laws, or for vigilante violence against homosexuals, or for the closing of gay-oriented clubs or businesses? Have I called for severe social or economic discrimination against gays? Have I even criticized homosexuality as a lifestyle or practice? I’ve done nothing of the sort. Have I belittled the cultural or intellectual achievements of homosexuals? No, I haven’t. For instance, I’ve gone out of my way to promote the work of Justin Raimondo, not because Raimondo is gay (who cares?), but because Raimondo is one of the very best critics of U.S. imperialism to be found. One of the very best critics of the police state is Glenn Greenwald, a gay man. One of my favorite political writers is Gore Vidal, who is a homosexual. Have I called for the legal prohibition of transgender surgery as some reactionary conservatives have done? No, I haven’t. Would I care if gays could legally marry? No, though I don’t think the state should be involved in marriage in any capacity. I am not even carte blanche opposed to the adoption of children by same-sex couples, though I think the preference should be for hetero couples, all other variables being equal.
The source of the hostility seems to come down to two things: My advocacy of political decentralization ordered on the principal of individual liberty, freedom of association, private property and community sovereignty, and my advocacy of political alliances against statism, state-capitalism, and imperialism that transcend cultural boundaries and divisive social issues and, yes, alliances that might sometimes include people who disagree with homosexuality for religious, cultural, moral or philosophical reasons.
As a big tent, pluralistic anarchist, I would favor the proliferation of a wide assortment of lifestyles and communities in a libertarian system. For instance, on the economic issues that divide libertarians, I would advocate a plurality of economic arrangements. I would say there can be competing systems of property rights, perhaps determined on a geographical basis, of the kind Kevin Carson has suggested, reflecting Lockean, Georgist, or Proudhonian systems of property. There can be anarcho-capitalist private defense agencies, anarcho-communist kibbutzes, anarcho-syndicalist workers’ councils, mutual banks, geoist land trusts, and all the other kinds of economic institutions different kinds of libertarians favor. When it comes to issues that libertarians differ on, there are many. These include capital punishment, abortion, immigration, environmentalism, animal rights, childrens’ rights, property theory, theories of criminal punishment and many others. I’d say let these be determined according to community standards at the local level. There can be agrarian or primitivist colonies where modern technology or even industrial civilization of any kind is banned. There can be separatist enclaves for feminists, homosexuals or “people of color,” where men, heteros or whiteys are forbidden. There can be anarcho-puritan communes that bar guns, drugs, alcohol, tobacco, porn, S&M, prostitution, religion or meat-eating. On the other hand, there can be hedonist associations, modeled on places like the Red Light Districts of Amsterdam and Frankfurt (where I’ve visited numerous times) where virtually anything goes.
Of course, I’ve applied the same principles to the cultural right as well as the cultural left, and this is where the real source of the conflict between myself and others in the anarchist milieu begins. Hans Hermann Hoppe has gained much criticism for statements like this:
“…the anarchistic upshot of the libertarian doctrine appealed to the countercultural left. For did not the illegitimacy of the state…imply that everyone was at liberty to choose his very own nonaggressive lifestyle? Did this not imply that vulgarity, obscenity, profanity, drug use, promiscuity, pornography, prostitution, homosexuality, polygamy, pedophilia or any other conceivable perversity or abnormality, insofar as they were victimless crimes, were no offenses at all but perfectly normal and legitimate activities and lifestyles?”
“the advocates of alternative, non-family and kin-centered lifestyles such as, for instance, individual hedonism, parasitism, nature-environment worship, homosexuality, or communism-will have to be physically removed from society, too, if one is to maintain a libertarian order.”
In fact, I have been one of the critics of this kind of culturally reactionary libertarianism. See here, here, here and here. I think the proper response is the one articulated by Walter Block:
“Say what you will in support of this statement – it is stark, it is well written, it is radical, it gives a well deserved intellectual kick to the teeth to some groups who richly deserve it — it is still exceedingly difficult to reconcile it with libertarianism. For, in the free society, there will always be the likelihood that different groups will tend to amalgamate in certain geographical areas, and even have restrictive covenants that enforce just requirements, and limitations on free speech. In places like parts of Texas, Alabama, Mississippi, Arkansas, Louisiana, for example, there is little doubt that such sentiments will be the order of the day. But there will likely be other areas of the country, for example, the People’s Republic of Santa Monica, Ann Arbor, Cambridge, Mass, Greenwich Village in New York City, heck, the entire Big Apple for that matter, where pretty much the opposite outlook will legally prevail. That is, in these latter places, positive mention of free enterprise, capitalism, profits, etc., will be severely punished by law. Why libertarianism should be equated with the former views and not the latter is a mystery. Surely, the libertarian philosophy would support the rights of both groups to act in such manners. As for homosexuality, it is entirely possible that some areas of the country, parts of Gotham and San Francisco for example, will require this practice, and ban, entirely, heterosexuality. If this is done through contract, private property rights, restrictive covenants, it will be entirely compatible with the libertarian legal code.”
I would go still further than Block, and advocate entirely separate homelands for those with irreconcilable political differences, for instance, neo-nazis and their equally thuggish “antifa” opponents. As I’ve written before:
Leftists whose main issues are “racism, sexism and homophobia” could create their own homelands complete with a constitution that required that a majority of the seats in the highest body of the provincial government be given to people of color, feminists and homosexuals. There could be “anarchist” city-states organized on the basis of “consensus-based direct democracy” complete with marathon debates over “process” along with “communist” city-states ruled hierarchically by the “vanguard party”. Recall the dichotomy between demo/hedo/homo/art-fag Athens and commie/fascist Sparta. In the white separatist states, there could be sub-communities established for “Aryan” white nationalists and Jewish white nationalists (yes, there is such a thing). Their could be collections of towns and villages for the followers of “moderates” like Jared Taylor and Michael Levin on one hand and “extremists” like the Aryan Nations or the World Church of the Creator on the other. In the black separatist states, there could be sub-communities for Garveyites, adherents of Black Israel, Black Muslims, black separatist Christians and Marxists like the Republic of New Afrika.
Of course, I don’t think it’s generally necessary to take things to these kinds of extremes. For the most part, I think cultural differences can be handled the same way religious differences are presently handled. Different groups could simply have their own institutions. For instance, with regards to education, there might be Afro-centric schools, “traditional American” schools, Catholic schools, fundamentalist-evangelical schools, Hasidic schools, liberal-leftist-politically correct schools, libertarian-anarchistic Summerhill-type schools, “white supremacist” schools, Islamic schools, and, yes, even “homo-centric” schools.
I take it as a given that there will always be groups as well as individuals with irreconcilable political, ideological, cultural, religious, racial, ethnic, economic and other kinds of differences. One of the virtues of libertarian ideas like decentralization, freedom of association, a wide dispersement of economic resources and so forth it that these things allow such differences to be accommodated without bloodshed or oppression. For instance, just as some leftists might prefer a way of life that priorities homosexuality, feminism, “green-consciousness,” racial and ethnic integrationism, hedonism, communalism, therapeutism or vegetarianism, so might some other people prefer a way of life that prioritizes religious devotion, ethnic preservationism, social conservatism, cultural traditionalism, asceticism, racial separatism, racial, religious or cultural homogeneity, “morality,” “family values,” private property, hunting, meat-eating or tobacco farming. There is no reason why there needs to be a civil war between such factions, or that such factions even be under the same political roof. There can be separate schools, churches, cultural organizations, intermediary institutions, media outlets, non-state social services, economic enterprises, common law legal systems, defense organizations, neighborhoods or, if necessary, entirely separate towns, counties, cantons or provinces for such competing factions.
Seems fair enough to me. After all, freedom of choice and freedom of association are two-way streets. Just as some people may wish to live a homosexual or hedonistic lifestyles, others might wish to live a “racist” or religious lifestyle. But what I have come to call “homo-totalitarians” typically respond in one of two ways. Some are outright political totalitarians who wish for an all-powerful central government to eradicate the associational, religious, economic, privacy and property rights of others with antidiscrimination laws, direct subsidies to homosexual organizations, the use of gay marriage laws to require taxpayers to finance state-funded benefits for same-sex couples, granting homosexual pairs preferential consideration so far as the adoption of children is concerned, criminalizing speech that is critical of homosexuality, the use of tax-funded public schools for the dissemination of pro-gay propaganda under the guise of “sex education” and “teaching tolerance”, enacting hate crimes (thought crimes) laws granting homosexuals legal protection above and beyond that of ordinary crime victims and many other such privileges.
Still others argue less for political totalitarianism of this kind and instead prefer a censorious intellectual culture where dissent from PC orthodoxy on homosexuality is forbidden. We have seen previews of what this would look like in the phenomenon of “political correctness” that has infested certain sectors of society, particularly the academic world and the media. What this amounts too, at minimum, is reacting to those with un-PC views on “gay rights” with hysteria, shrillness, rudeness, slander, vilification, and threats.
Within the context of libertarianism, some have argued that those with un-PC views pertaining to homosexuality, “racism” and a few other things should be written out of the libertarian milieu so as to uphold some standard of cultural leftist purity. Isn’t this interesting? To demonstrate the lunacy of such a proposal, one only need to ask what might happen if other supposed “minority” groups engaged in such special pleading? Should Mormon libertarians demand that libertarians refrain from criticizing Mormon theological beliefs or practices of the Mormon church? Should drug-using libertarians demand that drug use be off-limits so far as disapproval or disagreement from other libertarians is concerned? Should vegetarian libertarians demand that other libertarians refrain from criticizing or ever expressing disapproval of vegetarianism? What if people with tattoos and body piercings asked for similar favoritism? But this is precisely what “homo-totalitarian” libertarians expect. Anyone who comes near the libertarian milieu who has perfectly fine libertarian credentials but who disagrees with homosexuality for whatever private reasons should not only be shunned but personally attacked, according to the logic of these folks. Now, homo-libertarians have every right to criticize the views of anti-homo-libertarians. Hell, I’ve even criticized them on occasion. For instance, if homo-libertarians want to go picket a lecture by an anti-homo-libertarian like Hans Hermann Hoppe, then of course they are well within their rights, just as conservative Christian libertarians are well within their rights to organize boycotts of Disneyland for holding “Gay Day” or whatever the fuck it is. Yet, this kind of thing would seem to me at least to go against the “live and let live” spirit of libertarianism, and it is utterly baffling to me at least that others would regard such matters as equally pressing or even more pressing with concerns like, oh, well, overthrowing an empire that has killed eight million people worldwide.
This hypersensitivity to criticisms of homosexuality found in many anarchist and libertarian circles helps, I think, to explain the otherwise inexplicable “anti-racism” hysteria and enthusiasm for the most extreme forms of pro-immigrationism, not to mention the most ridiculous renditions of feminism, found among these people, virtually all of whom are white, overwhelmingly male, and mostly from middle class backgrounds. Anti-racism, anti-xenophobia and feminazism are simply surrogates for homosexualism. The wider “gay rights” movement has gone out of its way to attach itself to the legacy of the black civil rights movement. They do this because they know that most Americans recognize the treatment given to black Americans prior to civil rights was unfair, and thereby proclaim themselves to be a comparable victim group. Therefore, they promote the most extreme and lunatical forms of “anti-racism” and immigrationism, and loudly proclaim any kind differentiation of persons or groups along racial, ethnic, national or gender lines to be the ultimate in human evil, no matter what its purpose, and then subsequently proclaim themselves to the equivalent of an oppressed ethnic group deserving similar favoritism. Apparently, their rallying cry is to paraphrase Barry Goldwater: “Extremism in the defense of sodomy is no vice.”
I’ve wondered why there is so much acrimony between myself and many of these left-anarchist people, given that I agree with them the vast majority of the time. Some of it is no doubt attributable to what Thomas Sowell has called a “conflict of visions.” This has to do with broader philosophical differences beyond preferred political systems, economic policies, particular laws, positions on single issues and so forth. It is a conflict that emerged during the Enlightenment and has endured ever since. Says Sowell:
The great evils of the world-war, poverty, and crime, for example-are seen in completely different terms by those with the constrained and unconstrained visions. If human options are not inherently constrained, then the presence of such repugnant and disastrous phenomena virtually cries out for explanation-and for solutions. But if the limitations and passions of man himself are at the heart of these painful phenomena, then what requires explanation are the ways in which they have been avoided or minimized. While believers in the unconstrained vision seek the special causes of war, poverty and crime, believers in the constrained vision seek the special causes of peace, wealth, or a law-abiding society. In the unconstrained vision, there are no intractable reasons for social evils and therefore no reason why they cannot be solved, with sufficient moral commitment. But in the constrained, whatever artifices or strategies restrain or ameliorate inherent human evils will themselves have costs, some in the form of other social ills created by these civilizing institutions, so all that is possible is a prudent trade-off.
Recognition of these facts can sometimes require that hard choices be made. For instance, the need to balance being kind and generous to immigrants with cultural, civilizational, political and economic survival. The need to establish political priorities that aim to minimize the greatest harms (like imperialist war, mass imprisonment of harmless people, and severe economic failure that will severely damage tens of millions) as a primary consideration, as opposed to focusing primarily on upholding to the letter the interests and preferences of marginal fringe groups, like “sexual minorities,” regardless of other considerations.
Some years ago I sat in on a conversation of university professors discussing the mystery of the “origins of racism.” But the origins of racism are no mystery. Conflict of this type has existed as long as there have been human beings. The mystery is those rare instances where peace between races has been achieved. On another occasion, a liberal associate was highly offended by my defense of a man who had been arrested for shooting and killing a criminal who had been burglarizing his home, and my associate was giving me the usual drivel about “the sanctity of human life” and “criminals are victims of socio-economic oppression,” as though the interests of the crime victim counted for nothing. I responded with a quote from Adam Smith: “Mercy to the guilty is cruelty to the innocent.” I once had a political science professor, a Princeton graduate, who said in all seriousness that the real issue in the gun control debate is whether “having a gun makes you feel safe” versus “knowing that someone else might have a gun makes you feel unsafe,” as though mere subjective emotions and states of mind are the real basis for public policy debates, irrespective of actual facts and tangible reality. Many years ago when I was in the Central America solidarity movement, I once criticized what I felt was the overuse of civil disobedience by antiwar protestors. To me, it seemed counterproductive to ritualistically sit down in the street and blockade traffic in a way that had zero effect on actual U.S. foreign policy, but resulted in hundreds of people being carted off to jail, and resources squandered on fines, bail, lawyer fees and court costs. I was told by a very intelligent man with a decades long history of involvement in such activities that the purpose of civil disobedience was to “make a personal statement” that one is taking a stand on this, that or the other thing. In other words, it was all about the individual protestor, not the actual cause itself.
If we see anarchism as a movement to oppose statism, capitalism, imperialism, aggressive war, and authoritarianism, and to uphold individual liberty, decentralism, voluntarism, federalism, mutual aid, cooperativism, syndicalism, communitarianism, pluralism, human scale, institutions, intellectual freedom, free inquiry, free speech, and freedom of association, then the attacks of my critics don’t really make sense. But if we see so-called “anarchism” as a movement of homosexuals seeking political, institutional and cultural privilege, while hiding behind the rhetoric of egalitarian-universalist-humanism, then such attacks begin to make a great deal of sense. To my enemies, I would respond by citing the immortal words of Jim Goad:
I don’t care about your precious personal lifestyle choices. I really don’t. And your entire dingbat philosophy, the whole tectonic plate upon which San Francisco rests, is based on the false presumption that people such as me are somehow upset about the manner in which you flap your genitals around. Egads.
It isn’t what you do, it’s the way you do it. Not the meat, but rather the motion. It’s not what you’re saying, it’s your lousy voice. It isn’t your private cock-slurping, it’s your public megaphone-mouth. It ain’t how you move beneath the sheets, it’s the way you wave the picket signs around. The problem isn’t your self-consciously “decadent” personal lifestyle, it’s your warped social instincts.
It has nothing to do with the widespread sidewalk displays of ass-rimming…or the women who look like Lou Costello…or even the concept of white people who hate the concept of white people… It’s the attitude.
As for the rest of us in the anarchist milieu, I say it’s time for a purge, if not an outright pogrom. Does the spectacle of a bunch of white college students crying about “racism, racism, racism” and pretending that they’re Black Panthers do anything to actually increase the number of Actually Existing People of Color in our ranks? It hasn’t yet after decades of trying. The typical convert to anarchism is an angry, young, white, male from an upper strata working class to upper middle class socio-economic background, one who possesses above average levels of intelligence and education, and an interest in history, philosophy, political science and related fields. Do we really attract more people into our ranks by having so many self-hating whites, bearded ladies, cock-ringed queers, or persons of one or another surgically altered “gender identity” in our midst? Is this really something the average rebellious young person wants to be associated with? Could we not actually attract more young rebels into our ranks if all of this stuff was absent? I believe we could. For instance, I’ve been amazed at how fast the “national-anarchist” movement has grown in the short amount of time it has been around. And it is largely due to the efforts of Lew Rockwell and Murray Rothbard to purge libertarianism of precisely this kind during the late 1980s and early 1990s of thing that eventually made possible the Ron Paul movement and the post-paleo movement that has followed it. Does the average young rebel really want to join an “anarchist” movement that is only going to tell him what a racist, sexist, homophobic, xenophobic, transphobic sinner he is? No, he can go to church or take university humanities courses for that.
As for the feminism thing, I suspect the absence of such “feminist” elements will actually increase the number of actual female participants in our ranks. In my experience, right-wing political groups and even fundamentalist churches tend to have at least as many women participants as left-wing groups, if not more. I mean, let’s be real. What confident, intelligent, secure, emotionally stable woman with a keen sense of individuality wants to join a movement of pissed-off, man-hating, dykes with an excess of body hair? I really doubt that many of our stereotypical angry young male anarchists really, in their heart of hearts, want to belong to such a movement. I recall a conversation with a female friend of mine, a 23-year-old bisexual anthropology student. I was criticizing the “gay rights” movement as having no real message other than: “We suck cock, and we deserve merit badges for it.” Her response: “Yes, exactly. That’s a perfect description.” As for homosexuals, let them be evaluated according to what they actually contribute to our movement rather than simply for their status as homosexuals. We need the likes of Justin Raimondo or the late Alisdair Clarke. I’m not so sure we need some of these others.
So where do we go from here? I suggest that those of us who want to have a non-leftoidal anarchist movement simply go about building one, and ignore the personal attacks that will continue to be thrown our way. As Andrew Yeoman of Bay Area National Anarchists suggests:
My goals are (in no particular order) are consistent with a pragmatic libertarian anti-capitalist holistic ethnocentric worldview. This is why I advocate for 1) less government authority and the repealing of many laws, 2) greater autonomy for the self-determination of all peoples, and 3) believe it or not, greater cooperation between powerless political factions. With caveats I will work with people who I disagree with on most issues because the philosophy I live by is to organize with different but like minded tribes. This tenet is continuously emphasized by National Anarchists like Troy Southgate. Disagreeing with me on issues is fine, but you will never tell me or my tribe how we shall live our lives.
National Anarchism is a political tendency that allows different communities to form a political structure according to their own values. That’s it. That’s the solution to the irreconcilable differences between me and other anarchists, different lifestyles, religions, and even races that have historically had problems living together (above and beyond mere class conflict).
Before we can have an anarchist revolution, we need to have a revolution within anarchism itself. We need to convey the message to other radical tendencies and to the public at-large that anarchism as a political ideology is not simply some freak show that exists to provide group psychotherapy to a bunch of psychologically damaged personalities. In recent years, an “alternative Right” has developed in the U.S. consisting of paleoconservatives, paleolibertarians, post-paleos, anarcho-capitalists, “left-conservatives,” and Ron Paulistas. New tendencies within anarchism have also emerged like national-anarchism, tribal anarchism, and anarcho-pluralism. Out of all of these strands, perhaps we can build a new “revolutionary Right” that in essence becomes the “true left,” a new radicalism that eventually replaces PC leftoidism as the dominant outlook of radical youth, and then begins the process of becoming an actual popular movement to displace the dominance of liberalism in American society.