radicalarchives

Seattle’s Revolutionary Anarchist #3 was a tight, action-packed issue that I found in the archives. This July 1973 issue was a “joint publishing project of the Seattle section of the Social Revolutionary Anarchist Federation and the Revolutionary Anarchist Print Fund, and is edited by David Brown”.

The articles are:

Dan Raphael, “Taking the Left to Task”

Dan Raphael, “Another Letter to the Left”

Black Rose Anarcho-Feminists, “Blood of the Flower: An Anarchist-Feminist Statement”

“Who We Are: An Anarcho-Feminist Manifesto” (from Siren)

“Free Martin Sostre”

Shawn Crowley, “Red and Black Books: An Alternative to That Warehouse Feeling”

Andy Crusciel, “Report On Toronto Anarchist Conference”

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click on the image below to see the PDF of the entire issue

[Luigi] Galleani, [Pietro] Gori, and the others restored a measure of activism among a militant minority of the rank and file, reestablished a following among workers in several regions, and generally fostered a resurgence of the movement discernible by the end of decade. Unquestionably, they represented the best of the new generation. But the 1880s also produced another element that represented anarchism at its worst, a group of fanatics whose intolerance and fractious behavior operated to the complete detriment of the movement­—the so-called individualists.

The individualists were not disciples of Max Stirner, Benjamin Tucker, John Henry Mackay, or other theorists of individualist anarchism, none of whom were known in Italy until the twentieth century. The Italian individualists of this period were an evolutionary offshoot of the antiorganizationalist current, a spontaneous mutation amounting to a new breed. Although they frequently called themselves anarchist communists, the individualists defied description in standard ideological terms. Basically, they were amoralists who embodied the worst attitudes and propensities of the antiorganizationalist current: egoistic preoccupation with individual autonomy and free initiative; unwavering rejection of organization of any form; isolation from and contempt for the masses; and, in some cases, a strong tendency toward individual acts of violence.

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from Nunzio Pernicone, Italian Anarchism, 1864–1892 (Oakland & Edinburgh: AK Press, 1993/2009), page 239.

RADICAL ARCHIVES NOTE: The similarities between the late 19th / early 20th Italian anti-organizationalist anarchists and today’s insurrectionist current has not received the attention it deserves.

“Presyndicalist forms of anarchism were occupied with human liberation, in which the interests of the proletariat were not neglected, to be sure, but were fused in a generalized social interest that spanned a broad horizon of needs, concerns, and problems. Ultimately the satisfaction and resolution of these needs, concerns, and problems could be met only in the commune, not in a part of it, such as the factory, workshop, or farm.”

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in “The Ghost of Anarcho-Syndicalism,” available here.

RADICAL ARCHIVES NOTE: We’ll stop with the Bookchin after this!!

“In other words, there were entirely different philosophies referred to as anarchism. It took me a time to find there were two contradictory theories, one working class and revolutionary, the other an offshoot of liberalism. Now there are a great many variants, some dreamed up by the press or professors. When there were only two, some activist anarchists did not see it that way, and thought of the undoubted differences between the two conceptions as different degrees of commitment and action. They were doomed to frustration or else gave up the struggle in despair trying to reconcile the two.”

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from Albert Meltzer, I Couldn’t Paint Golden Angels (SF/London/Edinburgh: AK Press, 1996), p 174.

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RADICAL ARCHIVES NOTE: While I certainly don’t agree that there are two “entirely different philosophies referred to as anarchism” (and if I did, one of them would not be “an offshoot of liberalism”!), I have come to appreciate Meltzer’s insightful wisdom that professors are apt to dream up new variant theories of anarchism.

“Admittedly, attempts have been made to set certain limits on purely ‘logical’ grounds. One of our leading jurists explained on one occasion, when he was declaring himself against the exclusion of Socialists from university posts, that even he could at least not accept an ‘anarchist’ as a teacher of law, since an anarchist would deny the validity of laws as such; and he clearly thought this argument conclusive. I am of exactly the opposite opinion. An anarchist can certainly be a good legal scholar. And if he is, then it may be precisely that Archimedean point, as it were, outside the conventions and assumptions which seem to us so self-evident, at which his objective convictions (if they are genuine) place him, which equips him to recognise, in the axioms of conventional legal theory, certain fundamental problems which escape the notice of those who take them all too easily for granted. For the most radical doubt is the father of knowledge.”

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from “Value-judgments in Social Science” in Max Weber: Selections in Translation, edited by W. G. Runciman (Cambridge: Cambridge University Press, 1978), p 75. This essay was originally a paper presented in 1913 and first published in 1917.

RADICAL ARCHIVES thanks Dana Williams for finding this quotation, which we had been looking for for years!