Wednesday, October 19, 2011

Inside an anarchism convention

I'm finally getting around to expanding on my "Knee-deep in subculture" tag where I record my observations from interactions with various groups, which so far includes yoga hippies and the Occupy Boston protest.

In January 2008, I attended a free weekend anarchism convention in downtown Portland Maine that was promoted on an acquaintance's MySpace page. I wanted to hear what they were all about, as I was still somewhat new to calling myself a libertarian and expected to find a lot of common ground.

I was completely wrong about that.

I was also completely wrong in my jokes that an anarchist convention would be fatally disorganized. There was about 40 of us sitting close together on the carpet while the organizers spent more than an hour explaining the rules for us. The weirdest one was how we were to use "caususes" in case we belong to minority groups that are offended and wanted to pause the meeting.

For example, if someone said something about gays that a gay person didn't like, they could pause everything like a Zack Morris "Time Out." All the gays would discuss the issue outside while everyone else waited in silence until the gay caucus came back in and presented their findings. Fortunately, that never actually happened.

We were told to introduce ourselves by our names, why we were there and what gender of pronoun we preferred. Seriously.

I made no attempt to infiltrate the group as a rebel. I wore a tie while everyone else was in gutterpunk garb. Most of the attendees were in their teens or early twenties and there was one bearded elder who attended Woodstock and never hatched from his tie-dye cocoon.

The discussions were like a pageant for who could display the most economic ignorance. I quickly learned the difference between individual anarchism, the kind I was hoping to hear about, and collective anarchism, which is just ho-hum anti-capitalism, anti-corporation, anti-globalization Marxist opium dreams. There was applause when someone talked about their "vote for no one" campaign, which included putting signs around town that said "Don't vote, they're all Nazis".

Everyone spoke starry-eyed about the concept of "rising up," where the general public would become swayed to their side and overthrow the system from the inside. No one offered example of this actually happening. I repeatedly heard people say that graffiti messages would help the public learn and appreciate their political messages. During a workshop on how to get Bank of America to stop loaning money to companies that perform mountaintop removal mining, one girl suggested that they go into a Bank of America branch and smoke a bunch of cigarettes to mimic air pollution, and this would cause the employees to rise up and change the company from the inside.

This suggestion received a ton of applause, and no one questioned that giving low-level bank clerks a tough time is going to sway them to your side, and even if it did, how that would translate to changes in corporate policy.

To their credit, activists from Earth First! had a good understanding of focusing on cause and effect to achieve their goals, instead of just feel-good public spectacles. They lead a discussion on spiking trees to stop logging companies. Someone in the audience spoke up about how tree spiking poses bodily risk to the laborers and they were immediately shushed by everyone else. An Earth Firster said they were just talking about effectiveness of the tactic now, and would discuss the ethics of it later. That discussion never happened, as should be expected.

After a free lunch of vegan-friendly food swiped from dumpsters, everyone started talking about how they were going to stop the "Iron Sea." This sounded menacing, and I finally asked what it was.

It turned out to be the upcoming 2008 Republican National Convention, or RNC. We broke into groups to brainstorm ways to disrupt the RNC, and everyone submitted illegal ideas like sabotaging the bus system and blocking the streets to keep people from attending the convention. It was clear the spirit of democracy was absent.

I learned that anarchist protesters divide themselves into different sections depending on their rioting preferences. Non-violent people will be in one place and those who want to assault the police and burn cars go elsewhere. They have "medics" with red cross decorations to help get pepper spray out of rioters eyes and they get free legal help from the National Lawyer's Guild activist group.

This should sound familiar with anyone who read the Occupy Boston post I made last week when I interviewed Mark. The same breed of violent protesters are intertwined with the gentle reformers of Occupy Wall Street, and I don't think enough supporters realize who they're marching with.

The anarchists were not the least bit shy about talking about these intentions to commit violent crimes. I was a clean-cut guy in a tie and vest who was taking notes and they still spoke about openly about terrorizing political rivals. These groups start riots and when they get arrested they lie to the public and say they were peaceful protesters who were attacked by evil police.

There are anarchists who don't participate in violence, but they are still willing to work with the bomb-throwers. Tolerance of evil is corrupting. I think it's telling that they claim the police are Nazi-like thugs, but a lot of their tactics depend on the police respecting their civil liberties, like chaining their hands together in tubes or tying themselves to buildings. How would it have gone if a group had chained itself to the gates of Auschwitz?

I'm not sure if anyone from the convention was part of a group of masked rioters arrested at the Republican National Convention for the usual stuff: fighting police, burning cars and macing old women. The local alternative weekly repeated all the usual lies in support of the rioters, and then praised them when a judge threw out the case because their masks spoiled photographic evidence.

This is what I've been trying to warn my liberal friends about when they say they support the Occupy Wall Street movement and tolerate the extremists inside. Anarchists are brutes who want to violently overthrow the country, and they have murdered people on Wall Street before. I've seen masked men in Boston with my own eyes and I can't overlook the threat they represent. These people want blood, not reform, and I have trouble seeing how anyone could justify having them as allies.

7 comments:

  1. Isn’t an anarchist that adheres to rules like "Time Out" a hypocrite?
    No culture can maintain true anarchy for even a single generation and still exist.
    Chuck

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  2. Little kids playing with fire. They better hope they don't get too out of control or us adults will have to give them a spanking.

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  3. I had trouble reading past the fact that you were on MySpace in 2008. That's so 2005.

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  4. There are many points in your post that need correction. Quotations will be italicized.

    I was still somewhat new to calling myself a libertarian and expected to find a lot of common ground.

    The term "libertarian" is only understood as pro-capitalist, minimal state in the United States and to a lesser extent in Canada. In Europe, where the term originated, and elsewhere, it's used to refer to libertarian socialism. It first began to be appropriated by American conservatives in the 1950s when the Red Scare was underway, but appropriation really took off in the 1970s when neoclassical economists and policymakers needed a "new" term to describe their concept of a "free market". "Libertarian" is derived from the French word "libertaire", first coined by Joseph Déjacque, an early French anarcho-communist. In short, anarchists called themselves libertarians long before you did: 150 years before, actually.

    I was also completely wrong [...] that an anarchist convention would be fatally disorganized.

    Anarchists advocate self-management in a stateless, classless society. They're not opposed to organization. What anarchists oppose is illegitimate hierarchy/authority. Anarchists argue that institutions like statism and capitalism each produce coercive hierarchal social relations which intersect with one another.

    We were told to introduce ourselves by our names, why we were there and what gender of pronoun we preferred. Seriously.

    This is done in the spirit of anti-oppression and to counter undue harassment. It's difficult to imagine being transgender and being questioned by strangers on the street as you're walking to the store, for example, as to whether you're male or female (more rudely, of course). It's commendable that others would take such efforts to counter trans* harassment and oppression by respecting the pronouns such people choose to call themselves. I don't agree with how these particular people went about it, but the thought is there.

    I quickly learned the difference between individual anarchism, the kind I was hoping to hear about, and collective anarchism, which is just ho-hum anti-capitalism, anti-corporation, anti-globalization Marxist opium dreams.

    Anarchism is wholly a leftist philosophy. Individual anarchism is a major strand. The section you linked to described the difference between Marxist communism and collective anarchism quite clearly. You're very wrong to state, in any case, that anarchism is anti-globalization. The socialist movement has always been focused on co-operation between people across all borders. You don't have to favor capitalism in order to favor globalization--that's an absurd and easily debunked premise.

    There was applause when someone talked about their "vote for no one" campaign[.]

    Capitalist liberal democracy is severely limited in terms of its emancipatory potential. I can link you to an excellent critique at your request, as I'm running out of space for this reply.















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  5. The anarchists were not the least bit shy about talking about these intentions to commit violent crimes.

    The example with the Italian anarchist is justified. In the first place, breaking the law is not by itself an immoral action, nor is it grounds for moral or ethical judgment. Secondly, these "crimes" are directed towards people who make institutional oppression (through state violence) possible, such as the police. You probably understand this well. Taxes are collected through state violence.

    The foundation of capitalism--stealing the means of production from the workers--was founded on violence, deception, and other means of coercion. The State incorrectly deems many acts to be criminal to protect its interests, and this is no different. It wants a complacent population that will follow its every order, with a range of free thought, even critical dissenting opinion, to feed the illusion that the governed are free. But free-thought alone doesn't change anything in a positive direction; you need action.

    The state-sanctioned means of democratic action (e.g. electoral voting) prescribed to the populace are inadequate (since it's purposely limited in the ruler's favor) to accomplish many of the meaningful changes a future egalitarian society would need to emerge out of this one.

    I understand why radicals would turn to violence. Rightly so.

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  6. Here's the critique of liberal democracy/electoral politics that I mentioned earlier: http://libcom.org/library/you-mean-they-actually-vote-lizards-junge-linke-0

    Enjoy!

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  7. I have also become disillusioned with most "Anarchist" groups. While I disagree with your stereotypical caricatures of Marx, your analysis of these types of groups is accurate. There is a rich Enlightenment intellectual tradition related to some of the ideals proposed in Libertarian Socialism -- few of which seem to be represented by groups such as this. There are many legitimate criticisms of Capitalism, but they are pointless when one cannot articulate any alternatives or rationally debate economics. Anarchists tend to be caught up in subversion, which will forever relegate them to the margins of society. Time would be much better spent on theory.

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