Showing posts with label Bakunin. Show all posts
Showing posts with label Bakunin. Show all posts

Monday, 6 October 2014

IS and The Kurdish Revolution: Ideas on the Ground!

While IS continue to gain ground in the Middle East it is vital that we all get our heads around who the Kurds are, where they came from, and what they aspire to. Humanity's future is tied up in theirs and they map possibilities we can learn from. 
Political maps have a horrid habit of dividing people for the sake of governing over them. Or as a flat-mate of mine used to say "Borders are imaginary lines separating one group of people's imaginary rights from those of another". 
The Kurdish ethnic communities, Indo-European in descent and speaking various languages; Iranian, by and large but represented in bordering Iraq, Syria and Turkey are a classic example of the top-down statist nastiness that is 'border control'. And by 'border control' I mean the control of peoples using borders. 

A Brief Dystory* of the Kurdish People
As an ethnic group the Kurdish people are a huge melting pot, forming as a people in a place that is such an important geographical axis in world history. It makes them rich in legend, culture, language and diversity. but also disparate and subject to oppression by their many neighbours and - not having a state to represent them - ignored, by and large, by world powers. 

Kurdistan, as an entity, came into its own in the medieval period as a series of related but autonomous emirates organised under a shah. In the sixteenth century the Ottoman empire put and end to this with their occupation and centralisation of power, leading to the first organised Kurdish resistance and fight for self-rule, leading to a fully-formed Kurdish nationalism after World War 1 as the western powers carved up the map for their own greedy gain. So a conspiracy of Turkish, Iraqi, British and other European agencies have all but put an end to Kurdish hopes of a nation state to call home - free from persecution; safe from within their borders: their own 'Holy Land' as it were. 

Iraq and the KRG
There is, today (since 2006) a Kurdish regional government in Iraq (KRG) with its own Prime Minister, flag, and so on. But the majority of Kurds are resident of Turkey. 

Syria and the YPG
The "People's Protection Units" (YPG) are a stateless militia operating in Syria to protect Syrian Kurds from attack with the city of Kobane (a.k.a Ayn al-Arab) in norther Syria being a particular flashpoint and strategic area in the concept of a Kurdish Syria. 

Turkey and the PKK
The "Kurdish Workers Party" (PKK) founded way back in 1978, is another armed struggle of resistance against state repression of Kurds: this time in Turkey. The PKK was founded by Abdullah Ă–calan "Apo" and is, according to NATO, a terrorist organisation. However, since the PKK are not known to attack unarmed civilians and are busy resisting IS, international politicos may change their mind on this. 

Apo was a Leninist organisation at first but has abandoned this agenda for a fluid and contextual form of anarchism, influenced greatly by Mikhail Bakunin and by Murray Bookchin: "Democratic Confederalism". 

Today, amidst the chaos of the middle east conflict, aided and abetted by a confused and avaricious Saudi-Western oil pact, the PKK are on the move and on the grow, These are, of course, precarious and unstable times. 

Roarmag puts it like this: "The Kurdish struggle, however, is anything but narrowly nationalistic. In the mountains above Erbil, in the ancient heartland of Kurdistan winding across the borders of Turkey, Iran, Iraq and Syria, a social revolution has been born." 

The PKK have taken to this Democratic Confederalism and their ecologically-minded and feminist egalitarianism is capturing the imaginations of Kurdish people in Turkey. 

Like any organisation there is a shadowy side and many unanswered questions. The PKK is committed to violence as a means to a just end and inevitably this leads to internal contradictions between liberty and authoritarianism. 

But what they demonstrate - and this is the exciting bit - is that people can have and do want stateless autonomy. We saw it in Spain in the 1930s and in Korea in the early 20th Century. In both cases it wasn't the unworkability of anarchism that destroyed it but the insatiability of the state from without, imposing its "protection" on otherwise self-organising people. 

You won't read much about the PKK, or the YPG in the mainstream press - the revolution will be relativised rather than televised - but keep your radical ear to the ground because change and resistance doesn't mean rockets from drones or 'boots on the ground' it means power from the people building a new world in the shell of the old

HT: @RevdRay and @AnotherGreen

*Dystory - A History of how it all went wrong! 






Wednesday, 5 September 2012

Reflections on #AnarchistStudies Conference

Perfect Love Casts Out Fear (1 John 4: 18)
The Anarchist Studies Network held their second conference this week. Although I had to miss all the afternoon sessions it was great to be a part of the event and to know that there are so many activists and academics interested in working out the implications of anarchist thought in new contexts.

I decided to stick with the Religious Anarchism stream throughout, partly because of a lack of time to explore the others. I'm glad I did though as it was interesting to see trends emerge and stick throughout. The most obvious is the almost ubiquitous references to Mikhail Bakunin in almost every paper in this stream.

Bakunin was yet another Russian prince turned anarchist, but unlike Kropotkin, the 'gentle anarchist' Bakunin was most likely to be found in the thick of the action of protest and resistance in varoius places around Europe. Both found themselves locked up at one time or another for their actions and views.

Bakunin begin academic life as a theologian but is most famous for coining the phrase, "No Gods, No Masters" that has become something of an anarchist credo. Despite this antipathy to religion it seemed the overwhelming view of contributors to the Religious Anarchism stream that Bakunin had much in common with religious anarchist perspectives. I know!

There was a real mix of content and style at the conference - some very carefully referenced or nuanced, others a little more like apologetics than anything else, but there was a real openness to scruting from all the contributors I saw and a desire to learn from one another.

What I took away of most value from all of this was the idea that anarchism is not about freedom at all, since personal autonomy is really an illusion, but rather it is about a particular freedom: freedom from fear.

It is freedom from fear that allows us to choose the constraints, socially, lingusitically, philosophically, in which we choose to live our lives in relation to the rest of material and spiritual reality.

So the words I want to reflect on as my walking prayer this week:
There is no fear in love, but perfect love casts out fear; for fear has to do with punishment, and whoever fears has not reached perfection in love.(1 John 4: 18).

Thursday, 9 February 2012

Anarchist Studies Network: Call for Papers


Call for paper proposals: 

‘No Master But God’? Exploring the Compatibility of Anarchism and Religion

ASN 2.0 (‘Making Connections’) Conference
Loughborough University (UK)
3-5 September 2012


Anarchism and religion have long had an uneasy relationship. On the one hand, many anarchists insist that religion is fundamentally incompatible with anarchism, recalling that anarchism calls for ‘no gods, no masters’, pointing to the many cases of close collaboration of religious and political elites in oppressing and deluding the masses, arguing that religious belief is superstitious, and so on. On the other, some religious/spiritual radicals insist that their religious/spiritual tradition cannot but lead to a rejection of the state, care for the downtrodden and the quest for a more just society – despite of, indeed sometimes precisely because of, the acceptance (by some) of a god as ‘master’.

A number of recent publications both in religious and anarchist studies have focused on religious anarchism, but consideration of their compatibility in the first place has been rarer. The aim of this stream of panels is to explore critically and frankly the relationship and tensions between these two notions, with a view to publish its proceedings in a peer-reviewed edited collection. The size of the stream of panels will depend on the number of applicants, but the intention is to foster mutual engagement and collaboration. Proposals are encouraged from sceptical as well as sympathetic perspectives, the aim being to foster critical discussion of these themes.

Questions which may be addressed include (but are not necessarily restricted to):
1.      Is rejection of religion (and/or spirituality) a sine qua non of anarchism?
2.      What do we mean by ‘religion’, ‘spirituality’ and ‘anarchism’ when considering their relation?
3.      What is unacceptable to anarchism about religion/spirituality, and to religion/spirituality about anarchism?
4.      Are some religious/spiritual traditions inherently more compatible with anarchism than others?
5.      Why do religious institutions tend to move away from the often radical intentions of their original prophets and founders? How does this compare to non-religious institutions?
6.      What explains differences in the reception of religious/spiritual anarchism across different contexts?
7.      To what extent can religious/spiritual anarchists’ deification of religious/spiritual notions (such as ‘God’) be compared to non-religious anarchists’ deification of secular notions (such as freedom or equality)?
8.      What role do (and can) religious/spiritual anarchists play in the wider anarchist movement, and in their wider religious/spiritual tradition?
9.      What can religion/spirituality and anarchism learn from one another’s history and ideas?
10.  Is religious/spiritual anarchism really anarchist? Is it really religious/spiritual?

Please send abstracts of up to 300 words (along with name and eventual institutional affiliation) to Alexandre Christoyannopoulos on a.christoyannopoulos[at]gmail.com by 31 March 2012 at the very latest. Any questions should also be sent to that address.