Anarchism and nationalism
[6] Pierre-Joseph Proudhon, the first person to call himself an anarchist in a positive sense, opposed nationalism, arguing that the "end of militarism is the mission of the nineteenth century, under pain of indefinite decadence".
In his Appeal to the Slavs (1848), Bakunin called for cooperation between nationalist revolutionary movements across Europe (both Slavic and non-Slavic) to overthrow empires and dissolve imperialism in an uprising of "all oppressed nationalities" which would lead to a "Universal Federation of European Republics".
They were connected with his cousin and patron Nikolay Muravyov-Amursky, the Governor General of Eastern Siberia, whom Bakunin defended in Alexander Herzen's journal The Bell.
Max Nettlau remarked of this period in his life that "[t]his may be explained by Bakunin's increasing nationalist psychosis, induced and nourished by the expansionist ideas of the officials and exploiters who surrounded him in Siberia, causing him to overlook the plight of their victims".
[17] Those national-anarchists cite their influences primarily from Mikhail Bakunin, William Godwin, Peter Kropotkin, Pierre-Joseph Proudhon, Max Stirner and Leo Tolstoy.
[16] A position developed in Europe during the 1990s, national-anarchist groups have arisen worldwide, most prominently in Australia (New Right Australia/New Zealand), Germany (International National Anarchism) and the United States (BANA).
[16][17][18] National-anarchists claim to syncretize neotribal ethnic nationalism with philosophical anarchism, mainly in their support for a stateless society whilst rejecting anarchist social philosophy.
National-anarchists claim that those of different ethnic or racial groups would be free to develop separately in their own tribal communes while striving to be politically meritocratic, economically non-capitalist, ecologically sustainable and socially and culturally traditional.
[16][18] Although the term national-anarchism dates back as far as the 1920s, the contemporary national-anarchist movement has been put forward since the late 1990s by British political activist Troy Southgate, who positions it as being "beyond left and right".
When the Kuomintang purged the CPC from its ranks in 1927, the small group of anarchists who had long participated in the KMT urged their younger comrades to join the movement and utilize it in the same way that the Stalinists had been using it as a vehicle to gain membership and influence.
The goal was to train working-class people with the skills they needed to self-organize and set up their own independent organizations and worker-owned businesses which would form the seed of a new anarchist society within the shell of the old in a dual power-based evolutionary strategy reminiscent of Pierre-Joseph Proudhon.
Still, anarchists seek to learn from and examine the liberatory aspects of the struggle for Irish independence and the WSM includes a demand for complete British withdrawal from Northern Ireland in its platform.
In their analysis, republicanism has always been split between rich people who want to rule directly and working class movements that demand social equality and community self-governance instead of simply trading foreign bosses for local ones.
In the north Henry Joy McDonald had to remove the existing United Irish leadership paralyzed by fear of the mob seizing property before the rising there could get underway, weeks after it had begun in the south.
A worldwide federation of free peoples – classless and stateless – where we produce to satisfy needs and all have control over our destinies – that's a goal worth struggling for.
[6]In the 1910s, Lala Har Dayal became an anarchist agitator in San Francisco, joining the Industrial Workers of the World before becoming a pivotal figure in the Ghadar Party.
A long-time advocate of Indian nationalism, Dayal developed a vision of anarchism based upon a return to the principles of ancient Aryan society.
An anarcho-communist, Aldred was careful to point out that this solidarity arose because he was an advocate of free speech and not because he felt that nationalism would help the working class in British India or elsewhere.
In France, Likiniano befriended disgruntled members of the Euzko Gaztedi and created for them the symbol of the axe and the snake and the Bietan jarrai motto that they adopted for their new revolutionary armed organization ETA.
[32] Despite attempts to form an alliance between the two forces, Makhno ardently rejected cooperation with the "counterrevolutionaries" that sought to establish a Ukrainian nation state.
But his claims of the Makhnovists forming a "truce, non-aggression pact, and joint action against the Soviets" with the Petliurists were contradicted by his own sources, which noted "no official link" between the two opposing camps and only scant examples of "certain chance meetings".
[47] While exiled in Paris, Nestor Makhno himself began to develop an anarchist theory of Ukrainian national liberation in reaction to the Soviet policy of Korenizatsiya.
Theorists include Ashanti Alston, Lorenzo Kom'boa Ervin, Kuwasi Balagoon, many former members of the Black Panther Party and Martin Sostre.
[50]Independence anarchism (also known as anarcho-independentism) attempts to synthesise certain aspects of national liberation movements with an opposition to hierarchical institutions grounded in libertarian socialism.
[52] Some examples of independence anarchist organizations in the Catalan Countries include the Federació Anarcocomunista Catalana (FACC) and the Icària collective in the 1980s, and Recerca Autònoma in the 1990s.
[53] One example of an independence anarchist group in Catalonia active nowadays is Negres Tempestes, a self-identified anarcoindependentista organization that participates in struggles to defend the Catalan language and culture, while opposing "dogma, states or borders".
Being grounded in such concepts, independence anarchism is strongly opposed to racism, xenophobia, national supremacism and isolationism of any kind, favouring instead internationalism and cooperation between peoples.
The name is taken from an essay by Roger White, one of the founders of Jailbreak Press and an activist in North American Anarchist People of Color (APOC) circles.
Post-colonial anarchism is an attempt to bring together disparate aspects and tendencies within the existing anarchist movement and re-envision them in an explicitly anti-imperialist framework.
Where traditional anarchism is a movement arising from the struggles of proletarians in industrialized western European nations and sees history from this perspective, post-colonial anarchism approaches the same principles of class struggle, mutual aid and opposition to social hierarchy as well as support for community-level self-determination, self-government and self-management from the perspective of colonized peoples throughout the world.
