Contr'un

Anarchist History: A Mutualist’s-Eye-View

My understanding of anarchist history is clearly—and quite consciously—the product of certain trajectories through the field of anarchist studies and through the sectarian landscape of the anarchist milieus. It is perhaps important to underline this fact, particular as it is such a central point of my analysis that the dominant narratives regarding anarchist history have a similar character—and that “anarchist history” might, through relatively small changes in the times and places where it was told, have looked very different and perhaps gone by different names.

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Contr'un

The Shape of Anarchist History

Retracing steps I took in my research 20-25 years ago is a fascinating and frequently rewarding experience, particularly now that I’m working with some figures who are perhaps marginal even to the rather loose, broad account of the anarchist and near-anarchist traditions that I’ve been constructing. Most recently, I’ve been working my way back through the writings of Calvin Blanchard (“Announcer of the Religion of Science, Professor of Religio-Political Physics, Expositor of the Statics and Dynamics of God Almighty, Advocate for the Constitution Manifest in Human Nature, and Head Member of the Society for Abolishing Utopia, and Humbug, and Failure,” etc.), the libertarian Comtean who, perhaps even more than Stephen Pearl Andrews, made a practice of expressing anarchistic ideas in a language far more directly suited to the promotion of regimes of authority.

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Sébastien Faure
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Sébastien Faure, “Twelve Proofs of the Non-Existence of God” (1908)

Can any sensible and thoughtful man be found who could accept the existence of this God—of whom we speak as if he was not shrouded in any mystery, as if we were ignorant of nothing about him, as if we had penetrated all his thought and as if we had received all his confidences: “He has done this and done that, and then this and then that. He has said this and that, and then again that. He has acted and spoken with this aim and for that reason. He desires this thing, but he forbids this other thing. He will reward these actions and punish those others. And he has done this and wants that because he is infinitely wise, infinitely just, infinitely powerful, infinitely good”?

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Félix Frenay, “The Law” (1864) (FR/EN)

It is truly interesting to observe that over the course of the centuries that history allows us to nous survey, the human mind, in its slow, but continual march, while undermining institutions, beliefs and prejudices, while attacking all the abominations, has always made one exception. Indeed, when all the religions have fallen or totter on their foundations, one alone will remain upright and solid… and that is the law.

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Short Statements on the Anarchist Entente (1928–1929)

Pas un sou, Pas une ligne, Pas un auditeur Pour les besognes de mésentente anarchiste. Not one penny, Not one line, Not one listener For the drudge-work of anarchist discord. L’en dehors 7 no. 140 (fin Juillet 1928): 4. La possibilité. dans le milieu anarchiste, entre individualistes ou communistes, de s’associer pour le but qui leur plait, selon le contrat qui leur agrée, sans s’immiscer dans le fonctionnement ou la nature des autres associations anarchistes, gt sans qu’on entrave la propagande en faveur de leurs associations, voilà ce qu’implique : L’ENTENTE ANARCHISTE. The possibility in the anarchist milieu, of association […]
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Hector Morel, “Nationalities Considered from the Point of View of Liberty” (1862)

If there are words that we have used and abused, which we use and abuse every day, they are unquestionably the words nation and homeland. Everything in society which aims to muzzle and exploit the people, to paralyze and hold back the development of human intelligence, is always and invariably advanced in the name of the homeland: Laws and regulations, ordinances and decrees, scaffolds and prisons, police and gendarmes, etc., etc., all this hideous paraphernalia of chains and slavery, of plunder and misery, of exploitation and servitude, has only been invented, only exists, in the interest of the good order and internal security of nations.

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Juan Francisco Moncaleano, “Historia del Primer Anarquista” (1913) (ES/EN)

[one_half padding=”0 10px 0 0px”] Historia del Primer Anarquista La noche era negra, el viento azotaba furiosamente las puertas y ventanas de los soberbios palacios, las nubes vomitaban agua las explosiones del cielo en tempestad,   alumbraban mi camino, las últimas tabernas cerraban su hediondas bocas, y los pordioseros buscaban un refugio seguro contra las inclemencias de la noche. Anheloso de llegar á mi casa apuraba el paso, cuando de un obscuro callejón salio un hombre á mi encuentro,—Salud camarada—dijo acercándose á mi. Salud, le respondí, un tanto inquieto por este inesperado encuentro. Dos explosiones del cielo alumbraron   detalladamente al personaje, […]
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Joseph Déjacque — clippings

[one_third padding=”0 10px 0 0px”] Déjacque came from Jersey to New York in the spring of 1854, so the help wanted listing would have been soon after he arrived. The conflict over “La question révolutionnaire” was in 1854. The Association Internationale was formed in 1855, the same year that Claude Pelletier arrived in New York. And then Déjacque was in New Orleans for much of the period 1855–58. Le Libertaire was launched in June, 1858. [/one_third][two_third_last padding=”0 0px 0 10px”] “BOY WANTED—WHO SPEAKS FRENCH AND English, and is between twelve and fifteen years of age. Good wages. Apply immediately, to […]
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Escheat and Anarchy

One of the difficulties in explaining the anarchist critique—and of distinguishing anarchist tendencies from those that propose only partial breaks with authority—has been the fact that the two fundamental critiques associated with anarchist thought—anti-capitalism and anti-governmentalism—have been difficult to unite, despite indications that they emerged together as part of a single critique in the work of Proudhon.

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