Category Archives: Anarchism
Not only does yesterday’s executive order reversing Trump’s policy of separating families at the border do nothing about the three to four thousand separated children now suffering psychological damage in ICE facilities, it raises the specter of families detained together indefinitely in ICE camps — an equally scary and inhumane policy.
Guatemalans and others are fleeing dangers many of which have been created by past US foreign policy, so, in fact, we owe them a safe refuge.
We need to demand an end to all policies and practices based on the idea that certain large groups of people are dispensable, disposable, and not to be cared about. Look around — there are many — US support for the Saudi war against Yemeni civilians and for the Israeli war against Palestinians being glaring examples.
Oh, yeah — almost all of these “disposable” people are poor and black or brown. And the people creating the policies killing them, at least in this country, are white hypocritical “Christians.” But as the vestments worn by the leaders of the Poor People’s Campaign say, “Jesus was a poor man.” His work developed out of similar cruelty and oppression — in this case, by the Roman Empire — against the poor, brown people of Judea. No way would he support the cruelty and oppression perpetrated and supported by the American Empire against “disposable” (because powerless) people today.
Well, you know what? We’re not powerless if we join together and demand something different. Let’s do that. Power to the people!
Speaking to the crowd of Poor People’s Campaign demonstrators in front of the Supreme Court building 6-13-18, Reverend William Barber II, co-leader of the campaign, said, “I heard a friend of mine. He’s dead, but I heard him in a book. He was gay. He’s a powerful brother. And he said something like this in the 1930s, in the middle of traumatic times, that still has relevancy today to us:
O, let America be America again—
The land that never has been yet—
And yet must be—the land where every person is free.
The land that is mine—the poor man’s, the Indian’s, the Negro’s, ME—
Who made America,
Whose sweat and blood, whose faith and pain,
Whose hand at the foundry, whose plow in the rain,
Must bring back our mighty dream again.
Call me any ugly name you choose—
But the steel of freedom does not stain.
From those who live like leeches on the people’s lives,
We must take back our land again,
I say it plain,
America never was America to me,
And yet I swear this oath—
That America will be!
It’s a good thing I listen to selected episodes of “Democracy Now” via podcast, or I would have missed last Wednesday’s incredibly moving story about the Poor People’s campaign, barely mentioned in the New York Times. I hope you’ll go to http://www.democracy now.org and listen too. The story of the arrests (for demonstrating in front of the Supreme Court, which had just upheld suppression of voter rights in Ohio), what participants had to say, and the songs they sang (“Everybody got a right to live”) had me on the verge of tears. Go to www.poorpeoplescampaign.org and volunteer to join the campaign and/or donate. I did both.
This campaign inspires me for two powerful reasons: its goals not only need to be realized, but when they are the promises of my era, the ’60s, will be fulfilled (this campaign is a continuation of Martin Luther King, Jr.’s 1968 Poor People’s Campaign). Another key podcast, a speech by Black Panther founder and leader Bobby Seale broadcast on June 7th, is available on Alternative Radio (www.alternativeradio.org). Seale’s ideas are right in line with the Poor People’s Campaign. Power to the people!
William C. Anderson and Zoé Samudzi have an incisive article “The Anarchism of Blackness” in the current issue of “Roar” magazine (roarmag.org), headlined: “The Democratic Party has led Black America down a dead end. The sooner we begin to understand that, the more realistically we’ll be able to organize against fascism.” The authors believe that “in the coming months and years, left and left-leaning constituencies in the United States will need to make clear distinctions between actual and potentially counterproductive symbolic progress.” They also think the Black liberation struggle has and will provide “a blueprint for transformative social change,” thanks to “its positioning as an inherently radical social formation.”
Under the heading “The Failings of American Liberalism,” the authors write, “The United States’ self-ascribed democratic traits have long been filtered through oppressive forms deemed necessary by the state and a capitalist system benefiting only a few. For many years now, American liberalism has been a bitter disappointment to many who somehow maintained faith in the two-party system. The Democratic Party has seemingly been the only choice for those who consider themselves progressives working for a better society, but the notion that social inequities will be solved through the electoral process was always naïve at best. The entrails of this system are lined with the far-right fascism currently rising and long bubbling under the façade of liberal democracy at the expense of non-whites in a white supremacist society. A system predicated on the over-emphasis of ‘order’ and ‘security’ is primed for authoritarianism.
Over time, the genocide, enslavement, and other forms of violence present at this nation’s birth have been displaced and restructured by more insidious and invisible modalities of community destruction facilitated by liberalism like the reservation, the prison system, and austerity policies. Over the past few decades, the United States has seen a shift in liberal politics leaving the Democratic Party in a completely compromised position. Instead of moving left, the Democratic Party pandered to the right, facilitating a conservative shift. Liberal support for the Iraq War, post-9/11 domestic policy, and the foreign policy extensions of the War on Terror have led to the current administration led by a plutocratic tyrant hell-bent on the destruction of vulnerable populations. Despite the optics of change and the promises of a new day and the moral victories of ‘going high,’ an old sun is rising on a white horizon.
Societal fascism describes the process and political logic of state formation wherein entire populations are either excluded or ejected from the social contract. They’re excluded pre-contractually because they’ve never been part of the social contract and never will be; or they’re ejected from a contract they were previously a part of. Black Americans are the former: residents in a settler colony predicated on the genocide of indigenous people and the enslavement of Africans; residents in the United States, as opposed to citizens of. Despite a constitution laden with European Enlightenment values and a document of independence declaring egalitarianism and inalienable rights as the law of the land, Black existence was that of private property. The Black American condition is perpetual relegation to the afterlife of slavery as long as the United States continues to exist as an ongoing settler project. Black exclusion from the social contract is existence within a heavily surveilled and heavily regulated state of subjection.
Whiteness has long sought to grapple with the existential threat posed by Black freedom. Black repatriation to Africa was the solution for slaveholders concerned that the presence of free Blacks would inspire enslaved Blacks to revolt and worried that Black families would burden state welfare systems and that interracial labor competition would ultimately compromise wages for white workers. The ‘Back to Africa’ project was subsequently taken up by Black thinkers like Marcus Garvey in the late-19th and early-20th centuries following the failures of Reconstruction in the South, the first attempt to meaningfully extend citizenship to newly emancipated Blacks and protect them from white supremacist violence, and also the social and political disillusionment of Blacks who had migrated to northern states.
Since then progress has been secured by Black people’s mobilization rather than by any political party. We’re the ones who have achieved much of the progress that’s changed the nation for the better for everyone. Our organization can be as effective now as it has been in the past, serving every locality and community based on their needs and determinations. This can be achieved through disassociating ourselves from party politics that fail to serve us.
While bound to the laws of the land, Black America can be understood as an extra-state entity because of Black exclusion from the liberal social contract. Due to this extra-state location, Blackness is in many ways anarchistic. African-Americans, as an ethno-social identity comprised of descendants from enslaved Africans, have innovated new cultures and social organizations and have engaged in anarchistic resistances since our very arrival in the Americas. From slave ship and plantation rebellions, to the creation of maroon societies in the American South, to Harriet Tubman’s removal of enslaved peoples from the custody of their owners, to post-Emancipation labor and prison camps, to combatting the historic (and present) collusion between state law enforcement and the Ku Klux Klan, assertions of Black personhood, humanity and liberation have necessarily called into question both the foundations and legitimacy of the American state.
Liberalism can’t defeat fascism; it can only engage it through symbolic political rigmarole. The triteness of electoral politics that’s been superimposed onto Black life in the United States positions Black people as a mule for much of this nation’s social progression. Our hyper-visible struggle is a fight for all people’s freedom, and we die only to realize that everything gained can be reversed with the quick flick of a pen. While liberalism takes up the burden of protecting ‘free speech’ and the rights of those who would annihilate non-whites, Black people and other people of color assume all the risks and harms. The symbolic battles the Democratic Party and its liberal constituents engage in pose direct existential threats to Black people because they protect esteemed ideals of a constitution that has never guaranteed Black people safety or security. The current fascist moment is neither ideologically new nor temporally surprising; it’s an inevitability.
The mechanisms working against us deal death and destruction in countless numbers across the non-Western world while turning domestic Black and Brown neighborhoods into proxies for how to treat sub-citizen ‘others.’ The militarization of police, border regimes, stop-and-frisk, and ICE are clear examples of how the state regards the communities it targets and brutalizes. At the very least, a conversation on self-defense that doesn’t mistreat our survival as a form of violence is sorely needed. It would be even better if the conversation normalized anti-fascist organizing that prepared people for the possibility of a fight, instead of simply hoping that day never comes and respectably tut-tutting about those currently fighting in the streets.
Everyone has a stake in the fight against fascism. It can’t be defeated with bargaining, petitioning, pleading, ‘civilized’ dialogue, or any other mode of response we were taught was best. Fascists have no respect for ‘othered’ humanities. Regardless of age, gender, race, sexuality, religion, physical ability, or nationality, there’s a place for each of us in this struggle. We’re always fighting against the odds because there’s no respite in a perpetually abusive state. It can only function through this abuse, so we can only prevail through organizing grounded in radical love and solidarity. This solidarity must prioritize accountability, and it must be authentic. Strategic organizing of this sort, organizing where we understand the inextricable linkedness of our respective struggles, is our means of bolstering the makings of a cohesive left in the United States. We no longer have time to waste on dogma, sectarianism, prejudice, and incoherence.
The sooner Black America in particular begins to understand our position as an inherently anarchistic element of the United States, the more realistically we’ll be able to organize. A better society has to be written through our inalienable self-determinations, and that will only happen when we realize that we are holding the pen.
William C. Anderson is a freelance writer, published by The Guardian, Pitchfork, Truthout, and at the Praxis Center for Kalamazoo College, where he’s a contributing editor covering race, class and immigration.
Zoé Samudzi is a Black feminist writer and PhD student in Medical Sociology at the University of California, San Francisco. Her current research is focused on critical race theory and biomedicalization.