Archive for the 'Fascism' Category



Nick Griffin: “National Anarchism: Trojan Horse for White Nationalism” (2005)

NATIONAL ANARCHISM: TROJAN HORSE FOR WHITE NATIONALISM

Nick Griffin

[2007 note] This article was written for Green Anarchy magazine under the name “Nick Griffin,” which is obviously a pseudonym. The “other” Nick Griffin is the head of the far-right British National Party, who by coincidence was brought to trial on charges of ‘incitement to racial hatred’ as the issue of GA hit the stands (ie well after the article was written). Apparently more than one unscrupulous North American radical used this opportunity to publicly accuse Green Anarchy of printing an article by the BNP’s Griffin – despite the fact that it was an obviously anti-fascist article! Therefore it should be specified that the “Nick Griffin” of this article is not the same as the BNP’s Nick Griffin; rather, it is a pseudonym of an anti-fascist monitor with a wry sense of humor. Go figure.

Recently a man who hung out in Eugene around green anarchists started promoting the idea of National Anarchism. A few years ago he had written a well-known essay from a green anarchist perspective, and he was a familiar face to many. [2007 note: “Chris” wrote the article “Against Mass Society,” which can be found on the cover of Green Anarchy #6 (Summer 2001) and is reprinted in Our Enemy Civilization: An Anthology Against Modernity.] His new belief system advocated that people of different ethnic backgrounds should live in different villages, and he later wrote a letter to Green Anarchy in an attempt to propagate his views about supposedly “natural” hierarchies. [GA Note: We were going to print his letter, but it is almost as long as this article, and we did not want to provide a forum for his ideas on “natural hierarchies” and “National Anarchism”. If people are interested in the letter, and who wrote it, you can contact us.] Fortunately his attempt to spread this racist, anti-Semitic and homophobic (so-called) “anarchism” were quickly unveiled. But what is National Anarchism? How did it arise, and what does it stand for, and why are these racist Right-wingers attempting to recruit anarchists?

Radical politics of all kinds took a new turn after the collapse of the Soviet Union, and this accelerated after the demonstrations against the WTO in Seattle in 1999. Decentralized and networked political forms started becoming the predominant types of resistance. In the last few years, we have seen anarchism replace marxism as the dominant radical movement in the U.S., but changes have also occurred elsewhere. Parts of the white power movement started advocating “leaderless resistance” as early as the 1980s; the Islamic jihadists Al Qaeda are a state-less, transnational entity; and even marxist groups like Left Turn have rejected the tight “vanguard party” model in favor of a more network-based structure.

But anarchism itself has also became a magnet for the racist radical right, and a tiny fringe group in the UK called the National Revolutionary Faction has re-christened itself as National Anarchists. They are attempting to use anarchist symbolism and rhetoric to recruit both “White Nationalists” (WN, a catch-all term for the various kinds of white racists) as well as anarchists – especially green anarchists – to their strange belief system. They advocate a decentralized economic and political system which features ethnically-pure villages which are defined by racial separatism, anti-semitism and homophobia.

Most National Anarchists (NA) tend to be long-time participants in the Nazi or other racist movements (ie Klan, Christian Identity) who are looking for a new “hook” to use to break-out of the ghettoized White Nationalist scene. Many are former skinheads who retain their interests in racist Oi!, metal and goth bands, European football (soccer), and sci-fi. They also tend to be interested in occult or pagan religions, although the proprietor of the sole NA-affiliated website in the U.S. is a Christian. Sometimes they are interested in the ecology movement or animal rights, although this seems mostly to be lip service to attract anarchists to their ideas. Their real interests are clearly racism against non-white people and a hatred of Jews.

Unfortunately, their bait has seemed to hook a few from the anarchist scene, mostly mystical anarchists, individualists, and green anarchists – including the aforementioned Eugene hanger-on. There has always been a small Left-Right crossover point, especially where the politics involve a mixture of anti-capitalism, mysticism, environmentalism and questions of technology. (Although skewed in its conclusions, Ecofascism: Lessons from the German Experience by Janet Biehl and Peter Staudenmaier offers a detailed historical account of this, and many of the racists have read this and taken it as a guide.) Continue reading ‘Nick Griffin: “National Anarchism: Trojan Horse for White Nationalism” (2005)’

David Watson: Introduction to the Origins of Primitivism Set (2010)

One thing I would say and may have already said in my books Beyond Bookchin and Against the Megamachine and my essay “Swamp Fever, Primitivism and the ‘Ideological Vortex’: Farewell to All That” is that I am not opposed at all to some kind of reasoned primitivism. I just distrust all “isms,” and in the case of much of self-proclaimed anarcho-primitivism, the insights of a primitivist view (for example, to be found in Stanley Diamond’s In Search of the Primitive, The Old Ways, much anthropological literature, and the writings and testimonies of native peoples) has become a simplistic, dogmatic, and sometimes fascistic response to problems that demand instead our humanity, compassion, and humility.

I admire so-called primitive or original and tribal societies and believe they offer profound answers to what it means to be human, particularly in the present crisis in world industrial capitalist civilization. They don’t have all the answers, and there is no way they can be fully reproduced, but we need to pay attention to all our ancestors, and to the great traditions – primitive, archaic, and modern – in our evolutionary experience. I think Gary Snyder’s Practice of the Wild one of the most powerful expressions of respect for primitive and archaic traditions, and search for a synthesis of ancient and modern, today, and I recommend it emphatically for its wisdom, beautiful writing, erudition, sense of humor, humility, and humanity.

I must confess that I am pessimistic about our capacity to save ourselves and the complex web of planetary life we know with any insight or political outlook, but I don’t see any reason to give up, and I admire and try to find ways to support those who continue to seek answers and to fight back. Caring about and responding to the crisis in a humane way is one of the few things remaining that keep us human.

I may look at this later and want to modify (or clarify) what and how I am saying this, but it is largely how I have felt about these matters since the days when we were first exploring and debating these ideas. I am grateful to Dylan Smith and Radical Archives and everyone else who did the hard work to make these texts available.

David Watson,
September 2010

Revolutionary Socialist League (RSL): “What We Stand For” (1984)

WHAT WE STAND FOR

Program in Brief of the Revolutionary Socialist League

1. The REVOLUTIONARY SOCIALIST LEAGUE is an organization dedicated to the fight for freedom for all the world’s people – freedom from poverty and hunger; from racism and all forms of national, sexual, age and class-related oppression; from privileged rulers and wars – freedom from capitalism.

We believe that that this fight is more necessary than ever. Today, the world capitalist system is sliding deeper and deeper into a massive economic, political and social crisis. This crisis is bringing conditions as bad as or worse than the Great Depression of the 1930s. In all countries, the ruling classes are responding to the crisis by bludgeoning down the living standards of the masses of people and curtailing our rights. Unemployment and wage-cutting, cutbacks in social services and a beefing up of the repressive apparatus – the police, military, prisons, etc. ­ – all are part of the capitalist attack. As in the 1930s, the crisis is paving the way for the rise of fascist groups eager to impose their genocidal solution on humanity.

Internationally, the crisis will cause the battles among the different blocks of national capitalists to flare into full-scale wars, as each seeks to defend and increase its power, markets, investment outlets and control of natural resources against the others. Twice already in this century the capitalists have fought devastating world wars, in which millions of people have died. Now, with this development of huge nuclear arsenals capable of blowing up the planet hundreds of times over, human civilization itself hangs in the balance.

Thus the continued existence if the capitalist system is pushing us closer every day to depression, fascism, world war and possibly total destruction.

Continue reading ‘Revolutionary Socialist League (RSL): “What We Stand For” (1984)’

Norman Cohn on the heresy of the Free Spirit (1951)

The heresy of the Free Spirit therefore demands a place in any survey of revolutionary eschatology – and that is still true even though its adherents were not social revolutionaries and did not find their followers amongst the turbulent masses of the urban poor. They were in face gnostics intent on their own individual salvation; but the gnosis at which they arrived was a quasi-mystical anarchism – an affirmation of freedom so reckless and unqualified that it amounted to a total denial of every kind of restraint and limitation. These people could be regarded as remote precursors of Bakunin and of Nietzsche – or rather of that bohemian intelligentsia which during the last half-century has been living from ideas once expressed by Bakunin and Nietzsche in their wilder moments. But extreme individualists of that kind can easily turn into social revolutionaries – and effective ones at that – if a potentially revolutionary situation arises. Nietzsche’s Superman, in however vulgarized a form, certainly obsessed the imagination of many of the ‘armed bohemians’ who made the National Socialist revolution; and many a present-day exponent of world revolution owes more to Bakunin than to Marx. In the later Middle Ages it was the adepts of the Free Spirit who conserved, as part of their creed of total emancipation, the only thoroughly revolutionary doctrine that existed. And it was from their midst that doctrinaires emerged to inspire the most ambitious essay in total social revolution which medieval Europe was ever to witness.

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Norman Cohn, The Pursuit of the Millennium: Revolutionary Millenarians and Mystical Anarchists of the Middle Ages, Revised and Expanded Edition (NY: Oxford University Press, 1951/1970), pp 148–49.

Greg Kaza: “Hitler’s Klanarchist” (1987)

“Hitler’s Klanarchist”

The rhetoric is anti-state. “They pictured me as a threat to the nation,” Robert Miles told Metropolitan Detroit magazine (June 1987), referring to the FBI. “But let me tell you the kind of threat I am: I publish a newsletter. I don’t harm or threaten anyone. Granted, I don’t like the government – I’m an anarchist, in fact. But these Ollie Norths see sedition in the five cows I have out in my pasture.”

On April 24, Miles and nine other white supremacists were indicted by a Fort Smith, Arkansas federal grand jury for sedition, a rarely-used charge not employed since World War II. Miles and the others are charged with conspiring between mid-1983 and early 1985 to overthrow the U.S. government and establish an Aryan Nation.

The prosecutions underscore what has been a resurgence of violence by the racial right in this country. During the last three years, Ku Klux Klansmen and neo-Nazis have committed more violence than they had in the preceding 20 years. The government holds Miles, the nation’s top white supremacist, responsible.

Continue reading ‘Greg Kaza: “Hitler’s Klanarchist” (1987)’

Jünger on Heidegger: “If only he hadn’t done those stupid things – for which, however, I don’t reproach him…”

Hervier: À propos of traveling, you talk about Heidegger, who was more of a homebody. You know that he was once invited to give a lecture in Rome, where he was supposed to spend a week. But the lecture was such a big hit that he was asked to give a second one, and he spent his entire stay indoors, preparing the lecture.

Jünger: Yes: in Seventy Wines, I quote a letter that Heidegger wrote me, saying that he is like an old Chinese, he prefers staying at home. My brother Freidrich Georg was closer to Heidegger than I, and he always had anecdotes about him. One day, Heidegger was stung in the back of the neck by a bee, and my brother told him that that was excellent for rheumatism. Heidegger didn’t know what to answer. I have a whole pack of letters he sent me, and he also presented me with two unpublished essays in a very beautiful penmanship. He gave seminars on The Worker and Total Mobilization. If only he hadn’t done those stupid things – for which, however, I don’t reproach him; it is not the job of the philosopher to have clear political thinking. Besides, the situation was not such that one could say: “I want to preserve things as they are.” He thought something new was coming, but he was dreadfully mistaken. He did not have as clear a vision as I did.

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from The Details of Time: Conversations with Ernst Jünger, trans. Joachim Neugroschel (NY: Marsilo Publishers, 1986/1995), p 55.