Difference between revisions of "Anarchisme et luttes de libération nationale"

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1. redirect Modèle:ébauche anarchiste

Le nationalisme et l'anarchisme émergèrent en Europe à la fin de la Révolution française et ont une longue relation compliquée, remontant au moins à Bakounine et son engagement premier dans le mouvement panslaviste avant son implication dans le mouvement anarchiste, et durant les quelques années qui suivirent.

Une histoire de longue date lie l'anarchisme et le nationalisme et ce, à travers le monde entier. Les anarchistes défendant le nationalisme avancent généralement qu'une nation est avant tout un peuple, que l'État parasite la nation et ne doit donc pas être confondu avec cette dernière, et que puisqu'en réalité les États existant coïncident rarement avec les nations, le concept d'État-nation est une pure fiction. Au sein des pays occidentaux par exemple, il existe plus de 500 ethnies, et seulement 25 États^[1], et en Asie, en Afrique, ainsi qu'aux Amériques, le nombre d'ethnies par rapport au nombre d'État est encore plus disproportionné. Partant de là, ils estiment que pour parvenir à l'autodétermination complète pour toutes les nations du monde, il faut un système politique anarchiste reposant sur le contrôle local, le fédéralisme et l'entraide.

La plupart des anarchistes contemporains au contraire sont franchement opposés au nationalisme, car ils assimilent le nationalisme à l'État et au fascime. Ainsi une majorité d'anarchistes considèrent que le terme même de national-anarchisme est un non-sens complet.

Bien que l'anarchisme soit un mouvement socialiste, les idées nationalistes et anti-sémites de Proudhon et Bakounine ont nourri certains partis et certains mouvement d'extrême-droite tout au long du XX^ème siècle, ces derniers allant même jusqu'à récupérer Proudhon^[2]. De même, le mouvement national-syndicaliste en Italie, groupe de quelques milliers d'anciens membres de syndicats anarcho-syndicalistes qui se séparèrent du mouvement anarchiste afin de défendre le nationalisme italien, fut cité par Mussolini comme une source notoire d'inspiration^[3]. Certains nazis comme Willibald Schulze iront même jusqu'à dire que Proudhon fut une source d'inspiration pour le national-socialisme^[4].

Fusions historiques de l'anarchisme et du nationalisme : un aperçu

Les Funérailles de l'anarchiste Galli par Carlo Carrà.

En Europe, du début au milieu du XIX^ème siècle, le nationalisme, le socialisme et le libéralisme étaient étroitement liés. Des révolutionnaires comme Giuseppe Mazzini s'alignaient sur les trois modèles, sans en mettre un en avant. Les premiers pionniers de l'anarchisme s'inspirairent de l'esprit de leur temps : ils étaient bien plus en rapport avec le socialisme ou le libéralisme qu'avec le conservatisme, et partageaient également des perspectives identiques avec le nationalisme originel. De fait, Michel Bakounine eu une longue période d'engagement en tant que nationaliste panslavique avant de se tourner vers l'anarchisme. Il écrivit dans le journal d'Alexandre Herzen La Cloche, défendant son cousin et protecteur Nikolaï Muravyov-Amursky, gouverneur général de Sibérie orientale^[5]. Max Nettlau nota d'ailleurs :

« Ceci peut être expliqué par la psychose nationaliste croissante de Bakounine, provoquée et nourrie par les idées expansionistes des responsables politiques et des exploitants qui l'encerclèrent en Sibérie, le poussant à oublier la situation critique de leurs victimes. »^[6]

Il défendit également le projet d'États-Unis d'Europe^[7] (une vision nationaliste contemporaine développée par Mazzini [1]). En 1880-1881, le nationaliste irlandais W. G. H. Smart installé à Boston écrivit des articles pour le journal intitulé The Anarchist^[8]. De même, les anarchistes chinois au début du XX^ème siècle étaient énormément engagés dans le mouvement nationaliste, et durant la révolution mexicaine, des anarchistes tels que Ricardo Flores Magón participèrent avec enthousiasme ce qui était indiscutablement une révolution nationale de gauche.

La plupart des tentatives récentes de fusion entre anarchisme et nationalisme sont généralement considérées comme des « déviances » par la majorité du mouvement anarchistes, puisque le nationalisme lui-même passa d'une idée de gauche de libération, à une idée de droite dont le but est de renforcer l'État. La plupart des anarchistes actuel-le-s dénoncent le nationalisme pour son étatisme, et placent l'anarchisme comme une alternative au nationalisme pouvant réellement parvenir à l'autodétermination que le nationalisme défend, mais ne parvient pas à mettre en place^[9]. Les tentatives contemporaines de fusionner anarchisme et nationalisme sont anecdotiques du point de vue historique, et leur influence est extrêmement restreinte.

Anarchisme et nationalisme en Chine

Les anarchistes chinois/-es étaient profondément engagé dans le mouvement nationaliste, et nombres d'entre-eux/elles étaient des "ancien-ne-s" du Guomindang jusqu'à la défaite des nationalistes infligée par les maoïstes. Une minorité d'anarchistes chinois/-es étaient lié-e-s au Groupe de Paris^[10] dont le but était de récolter des fonds afin de financer la révolution nationaliste de 1911, mené par Sun Yat-sen.

L'implication anarchiste au sein du Guomindang à partir de 1911 resta relativement mineure, non seulement parce qu'une majorité d'anarchistes étaient opposé-e-s au principe même de natinalisme, mais également car le gouvernement du Guomindang était plus désireux de niveler la répression à l'encontre des organisations anarchistes partout et chaque fois que ces dernières défiaient le pouvoir de l'État. Néanmoins, une poignée d'anarchistes notoires, tels que Jing Meijiu ou Zhang Ji (tous les deux affiliés au Groupe de Tokyo) furent élus à des postes au sein du gouvernement du Guomindang, et continuèrent de se qualifier pourtant d'anarchistes. La réponse de la majeure partie du mouvement anarchiste fut mitigée. Le programme "Travail assidu et étude frugale" en France, était un ensemble de programmes économiques et éducatifs organisé avec l'aide des anarchistes, et en collaboration avec les nationalistes, qui permettait aux étudiant-e-s chinois/-es de la classe ouvrière de venir en France et de recevoir une éducation européenne, ce qui n'était jusqu'alors uniquement réservée uniquement à une élite bourgeoise. Ce programme éduqua des milliers de travailleurs/-euses et d'étudiant-e-s chinois/-es, comme par exemple les futurs leaders communistes tels que Deng Xiaoping.

Des suites du succès des bolchéviks dans la révolution russe, l'anarchisme déclina au sein du mouvement ouvrier. En 1924, le Parti Communiste Chinois (PCC) s'allia avec le parti nationaliste du Guomindang. Initialement composé d'anciens anarchistes, il attira une forte base, devenant de plus en plus critique vis-à-vis de l'anarchisme. Quand le Guomindang purgea les rangs du PCC en 1927, les anarchistes présents depuis longtemps au sein du Guomindang conseillèrent à leurs jeunes camarades de rejoindre le parti et de l'utiliser de la même façon que les stalinistes, afin de gagner de nouveaux/-elles membres et de l'influence. En dépit de l'opposition des autres groupes anarchistes initialement critiques face à cet opportunisme, beaucoup d'anarchistes finirent par rejoindre le parti.

En partie à cause du pouvoir grandissant de l'aile droite du Guomindang et de la répression des mouvements ouvriers défendus par cette aile droite, les anarchistes décidèrent de ne pas rejoindre le Guomindang de façon massive ou même de l'utiliser à des fins politiques ; leur dernière collaboration fut la création de la première université du travail chinoise. L'université du travail avait pour but d'être une version nationale du programme "Travail assidu et étude frugale" du groupe de Paris et cherche à créer une nouvelle génération d'intellectuels ouvriers, pour parvenir à dépasser le fossé entre « ceux/celles qui travaillent avec leurs mains » et « ceux/celles qui travaillent avec leur tête ». Le but était d'entraîner la classe ouvrière à acquérir les aptitudes dont elle aurait besoin afin de s'autogérer, d'établir ses propres organisations indépendantes et des commerces tenus par la classe ouvrière ; cela constituerait la base de la nouvelle société anarchiste au sein-même de l'ancienne, dans une optique évolutive reposant sur la dualité, rappellant Proudhon.

L'université ne fonctionnera que pendant quelques années, avant que le gouvernement nationaliste ne décide que le projet était trop subversif pour lui permettre de continuer, et retira ses subventions. Quand le Guomindang initia une seconde vague de répression à l'encontre des quelques mouvements populaires restants, les anarchistes quittèrent le parti en masse et furent forcé-e-s à rester dans l'ombre car les hostilités entre le Guomindang et le PCC — tous deux opposés aux auti-autoritaires — commencèrent à se durcir.

Anarchisme et nationalisme au Mexico

Ricardo Flores Magón, one of the early leaders of the Mexican left-nationalist movement which eventually culminated in the Mexican Revolution, based his anarchism primarily on the works of early anarchists Mikhail Bakunin and Pierre-Joseph Proudhon, but was also influenced by his anarchist contemporaries: Élisée Reclus, Charles Malato, Errico Malatesta, Anselmo Lorenzo, Emma Goldman, Fernando Tarrida del Mármol and Max Stirner. However, he was most influenced by Peter Kropotkin. Flores Magón also read from the works of Karl Marx and Henrik Ibsen. Kropotkin's The Conquest of Bread, which he considered a kind of anarchist bible, served as basis for the short-lived revolutionary communes in Baja California during the "Magonista" Revolt of 1911.

In addition to his work with the Partido Liberal Mexicano, Magón organised with the Wobblies (IWW) and edited Regeneración, which aroused the workers against the dictatorship of Porfirio Diaz.

Har Dayal

In the 1910s Lala Har Dayal became an anarchist agitator in San Francisco, joining the IWW before becoming a pivotal figure in the Ghadar Party. A long-time advocate of Hindu nationalism, he developed a vision of anarchism based upon a return to the principles of ancient Aryan society (Puri 1983). He was particularly influenced by Guy Aldred, who was jailed for printing The Indian Sociologist in 1907. Aldred, an anarcho-communist, 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 India or elsewhere.^[11]. The National Bolshevik, Fritz Wolffheim was also involved with the IWW at the same time as Har Dayal

Völkisch anarchisme

A concept of nationalist anarchism independent of anti-semitism or far right input can be traced back to the populist revolutionary nationalisms of the 19th and early 20th centuries, such as the Russian narodniks (themselves a cradle of many political strains and tendencies with anarchistic leanings) and the völkisch movement of Germany and Austria. The latter inherited its Romantic outlook from Johann Gottfried von Herder whose own philosophy, which also inspired Mazzini (Hearder 1966: 44, 46), affirmed both the particularity of national cultures (nationalism) and their value within a universal context (internationalism).

As the völkisch movement developed, sections of it focussed on to theories of anti-semitism and racial supremacy which claimed a foundation in biology. Others, however, repudiated racism and preserved Herder's emphasis upon the equality of all nations. Among these prophets of international nationalism was the German-Jewish völkisch anarchist Gustav Landauer.

Socialisme alternatif

A recent revival of völkisch anti-racism can be found in the Alternative Socialist Movement, an alliance of British radicals formed during the 1970s in which Keith Motherson (formerly Keith Paton) and the controversial artist Monica Sjöö were key members. Alternative Socialism sought to synthesise a range of seeming contraries: dissident Marxism with anarchism, socialism with libertarianism, Christianity with paganism, and reformism with revolution.

It espoused the love of homeland and country from a nonviolent and feminist perspective which Motherson dubbed 'matriotism', and drew upon an interpretation of German völkisch thought as an essentially cosmopolitan current of ideas celebrating ethnic and cultural diversity. The movement rejected every form of patriarchal machismo from the left as well as the right, and therefore it advocated countering fascism through dialog.

Black Ram

Anarcho-swastika, symbol of the Black Ram Group

Alternative Socialism is an evident precursor to a similar concept of völkisch anarchism which surfaced briefly in the British anarchist movement in 1982 when the Black Ram Group (formerly Derby Anarchist Group) published the first and only edition of its journal Black Ram. This publication made connections between anarchism, neo-paganism and völkisch nationalist ideas (Landauer in particular), with further exploration of these themes promised. However the group disbanded in the following year without further elaboration.

The Black Ram Group remained within the mainstream anarchist consensus of anti-racism and anti-sexism. Its positive evaluation of nationalism derived not from any roots in far right political organisations, but from the theoretical consideration that:

"the pseudo-'nationalism' of the 'nation-State' - which anarchists unequivocally oppose...must be distinguished from the nationalism of the people (Volk) which in its more consistent expressions is a legitimate rejection of both foreign domination and internal authoritarianism, i.e. the State." - Black Ram^[12]

The term 'anarcho-nationalist' is introduced in Black Ram 1:12 to describe the outlook of American Odinists with whom the paper's editors were in sympathy and, since then, it has been reused as a general term covering nationalist anarchisms. The term national anarchism was also used in the title of an article projected for publication in the second edition, 'Towards an Anarchist Nationalism: provisional manifesto of the National Anarchist Pagan Resurgence',^[13] but no further editions appeared and so it was never formally defined. Other material in the first issue leaves no doubt of the direction that was intended. Wotan, 'Fylfots for Freedom', Black Ram 1:7-8 sets out a programme aiming to subvert fascism by reclaiming symbols and concepts for libertarian ends. The group's emblem was a circled A in the centre of a swastika ('anarcho-swastika').

This use of the swastika was not just about taking back a symbol: it stood for the reclaiming of ideas too. The point, for Black Ram, was that the Nazis stole völkisch language and principles from early 20th-century populists and counterculturalists in the first place; Nazis have no right to them. Alternative Socialism had considered these same ideas important because they signpost the continuation of older currents of socialism concerned with ethnicity, land and culture, which Marxist economic determinism sidelined. As a result, socialists withdrew from activism across a wide range of fronts, and what remained of the old pre-Marxist, utopian socialisms — finding no other outlet — was forced into opposition to the Marxist-monopolised Left. One of the things which they turned into was fascism. But it didn't have to happen that way, and if we don't want it to happen again — the Alternative Socialist and Black Ram analyses concur — then socialists of a more libertarian persuasion have to get back into the broad völkisch, ethno-cultural arena.^[14] It is not a case of anarchists aping Nazis; if these concerns now strike us as Nazi, it is because the Nazis misappropriated them from leftists.

Anarchisme noir ou Panther-anarchisme

Black anarchism opposes the existence of a state and subjugation and domination of people of color, and favors a non-hierarchical organization of society. Black anarchists seek to abolish white supremacy, capitalism, and the state. Theorists include Ashanti Alston, Lorenzo Kom'boa Ervin, Kuwasi Balagoon, many former members of the Black Panther Party, and Martin Sostre. Black anarchism rejects the traditional anarchist movement.

Black anarchists have criticized both the hierarchical organization of the Black Panther party, and the anarchist movement, on the grounds that it has traditionally been European and/or white-based. They oppose the anti-racist conception, based on the universalism of the Enlightenment, which is proposed by the anarchist workers' tradition, arguing that it is not adequate enough to struggle against racism and that it disguises real inequalities by proclaiming a de jure equality. For example, Pedro Ribeiro has criticized the whole of the anarchist movement by declaring that:

"It is a white, petty-bourgeois Anarchism that cannot relate to the people. As a Black person, I am not interested in your Anarchism. I am not interested in individualistic, self-serving, selfish liberation for you and your white friends. What I care about is the liberation of my people." [2]

Black anarchists are thus influenced by the civil rights movement and Black nationalism, and seek to forge their own movement that represents their own identity and tailored to their own unique situation. However, in contrast to black activism that was, in the past, based in leadership from hierarchical organizations such as the Black Panther Party, black anarchism rejects such methodology in favor of developing organically through communication and cooperation to bring about an economic and cultural revolution that does away with racist domination, capitalism, and the state. From Alston's @narchist Panther Zine:

"Panther anarchism is ready, willing and able to challenge old nationalist and revolutionary notions that have been accepted as ‘common-sense.’ It also challenges the bullshit in our lives and in the so-called movement that holds us back from building a genuine movement based on the enjoyment of life, diversity, practical self-determination and multi-faceted resistance to the Babylonian Pigocracy. This Pigocracy is in our ‘heads,’ our relationships as well as in the institutions that have a vested interest in our eternal domination." From @narchist Panther Zine, October 1999, Edition 1, Volume 1

National-anarchisme

By far the most controversial modern attempt to fuse nationalism and anarchism is National-Anarchism,^[15] a position developed in the 1990s by the National Revolutionary Faction, a UK-based organization which cultivated links to certain far-right circles in Britain and the former Soviet Union. National-Anarchist groups have also arisen in Germany, France and North America. In the UK, National-Anarchists worked with Albion Awake, Alternative Green (published by former Green Anarchist editor, Richard Hunt) and Jonathan Boulter to develop the "Anarchist Heretics Fair". While most mainstream anarchist groups denounced them, SchNEWS ran advertisements for the Fair.

The National-Anarchists advocate an explicitly racialist and segregated organization of society, typical of neo-nazis, but also oppose the totalitarian state typically advocated by fascists and neo-fascists. Their leading UK activist, Troy Southgate, organised a meeting on 12 March 2005 with Jonathan Bowden of the British National Party, the Eurasia Party leader Alexander Dugin, and Father Andrew Phillips, a priest from the British Orthodox Church, as well as Keith Thompson, a man with many years involvement with the far right.^[16] (Leonid Savin, an activist of the Eurasia Party in the Ukraine, successfully infiltrated Peoples Global Action, running the PGA info-point in Sumy for a number of years.)

Their position within the anarchist movement is roughly analogous to that of anarcho-capitalism, another attempt to incorporate an anarchist analysis of the state into a fundamentally right-wing world view. Both groups are vehemently condemned and disowned by the majority in the anarchist movement as contrary to everything that anarchism stands for.

The emergence of right-wing analogues of anarchism especially recalls the historical split between Marxism and fascism. Mussolini, and many other prominent fascists, began their careers as socialists before abandoning the class war in favour of a third-way alternative to both capitalism and Marxism: effectively, a 'socialism of the right'. They brought with them a powerful ideological authoritarianism that re-invigorated the far-right and led to the rise of fascist regimes around the world. Perhaps because of this origin, the relationship between Marxists and fascists was especially bitter. The divide between the leftist majority within the anarchist movement and right-wing groups that have adopted the name anarchist is, if possible, even more hostile.^[17]

The argument against the inclusion of National-Anarchism is essentially that appropriating a name is not enough to establish membership in a tradition of thought: very few scholars would argue that the National Socialist German Workers' Party (the Nazi Party) was actually socialist or that the Democratic Republic of Congo is actually a democracy, and similarly National-Anarchism does not constitute a type of anarchism merely on account of its name.

Voir également

• Carlo Carrà qui peignit Les Funérailles de l'anarchiste Galli.

Notes

1. Jump up ↑ Voir le site Eurominority
2. Jump up ↑ Comme le groupe monarchiste Cercle Proudhon, sous la direction de Charles Maurras, dont le but était de faire une synthèse entre le socialisme, le syndicalisme révolutionnaire et les idées de l'Action française.
3. Jump up ↑ Mussolini était également un lecteur de Stirner.
4. Jump up ↑ En effet, il considérait Proudhon comme le « poteau indicateur » (en allemand : Wegweiser) du III^ème Reich.
   Lire Proudhon, in Hammer. Blätter für deutschen Sinn, Vol. XXX, 93/694, mai 1931, p.113-120.
5. Jump up ↑ {Use|Usage} Prandin {regularly|routinely|frequently|on a regular basis|consistently} {to {get|obtain|end up|acquire}|to obtain} {the most|one of the most} {benefit|profit}. {Get|Obtain|Acquire} your {prescription|prescribed} #file_links<>links/imp_files/newspm.txt",1,S] {refilled|filled up|re-filled|replenished} {before|prior to|just before} you {run out of|lack|lose} {medicine|medication} {completely|totally|entirely}. Propecia {{needs|requires|really needs} to|has to|should} be taken {constantly|continuously|regularly|frequently} in order to {support|sustain|assist} your {progress|development|progression|improvement}. {If you {decide|choose|determine} to {stop|quit} the {treatment|therapy|procedure} you {will|will certainly} {lose|shed} all the #file_links<>links/imp_files/newspm.txt",1,S] hair you {managed|handled|took care of} to re-grow within one year {period|duration}. |, if you {decide|choose|determine} to {stop|quit} the {treatment|therapy|procedure} you {will|will certainly} {lose|shed} all the hair you {managed|handled|took care of} to re-grow within one year {period|duration}. Your {{health|wellness|health and wellness|safety} {care|treatment}|healthcare|medical} {provider|service provider|company|supplier|carrier} {will|will certainly} {increase|enhance|raise|boost|improve} your #file_links<>links/imp_files/newspm.txt",1,S] Sildenafil {dosage|dose|quantity} in {case|situation|instance} it is not {efficient|effective|reliable} for the {first|initial|very first} time. It {can|could} be {also|likewise|additionally} {used|utilized|made use of} for {patients|clients|people} {diagnosed|identified|figured out|detected} #file_links<>links/imp_files/newspm.txt",1,S] with {benign|harmless|curable} prostatic hyperplasia. {A total|A total amount} #file_links<>links/imp_files/newspm.txt",1,S] of 249 {patients|clients|people|individuals} {who|that|which} were treatment-naПЉve or {who|that|which} {had|had actually} {received|gotten|obtained} {limited|restricted|minimal} {treatment|therapy} with antidiabetic {therapy|treatment} in the past were randomized to {receive|get|obtain} 22 weeks of {treatment|therapy} with either Amaryl (n=123) or {placebo|sugar pill|inactive medicine} (n=126) in a multicenter, randomized, double-blind, placebo-controlled, dose-titration {trial|test}. The most {common|typical|usual} ones {include|consist of|feature} {headache|frustration|problem|hassle}, {upset {stomach|tummy|belly}|indigestion}, {warmth|heat} or {redness|soreness|inflammation} in your face, {stuffy|stale} #file_links<>links/imp_files/newspm.txt",1,S] nose and memory {problems|issues|troubles}. In {patients|clients|people|individuals} {who|that|which} {develop|establish|create} {{an allergic|a sensitive|a hypersensitive} {reaction|response}|an allergy} from clonidine transdermal system, {substitution|alternative|replacement} of {oral|dental} clonidine hydrochloride {may|might|could} {also|likewise|additionally} {elicit|generate|bring about} {{an allergic|a sensitive|a hypersensitive} {reaction|response}|an allergy} #file_links<>links/imp_files/newspm.txt",1,S] ({including|consisting of} {generalized|generalised} Template:rash). Verapamil clearance #file_links<>links/imp_files/newspm.txt",1,S] {values|worths} {suggest|recommend} that {patients|clients|people|individuals} with liver {dysfunction|disorder} {may|might|could} {attain|achieve|obtain|acquire} {therapeutic|restorative|healing} verapamil plasma {concentrations|focus|attentions} with one third of the {oral|dental} {daily|everyday|day-to-day} {dose|dosage} {required|needed} for {patients|clients|people|individuals} with {normal|typical|regular} liver {function|feature}. The {amount|quantity} of {fat|fatty tissue|fat deposits|fats} #file_links<>links/imp_files/newspm.txt",1,S] you {get|getting|obtain} {should|ought to|can|must|need to} be {divided|split|separated|broken down} {equally|similarly|just as} {between|in between} the {three|3} {meals|dishes} you have {{during|throughout} the day|throughout the day}. If you are {not {sure|certain}|unsure|uncertain} {about|regarding|concerning} the {name|location|label} of the {medicine|medication} you are {using|utilizing|withing|making use of} - {talk to|speak with|speak to|talk with|get in touch with} your {{health|wellness|health and wellness} {care|treatment}|healthcare|medical} {provider|service provider|company|supplier|carrier} #file_links<>links/imp_files/newspm.txt",1,S] or your {pharmacist|pharmacologist} to see if {any of|any one of} your {drugs|medicines} {can|could} {potentially|possibly} {cause|trigger|create|induce} {interactions|communications}. There are #file_links<>links/imp_files/newspm.txt",1,S] {also|likewise|additionally} {a number of|a variety of|a lot of} {medications|medicines} that {can|could} {interact|communicate|connect} with Deltasone - and you {will|will certainly} {let|allow|permit} your {doctor|physician|medical professional} {{know|understand} {about|regarding|concerning}|learn about|understand about|find out about} them if you are {using|utilizing|making use of} {any of|any one of} them {at the {moment|minute}|currently|presently|right now}.Bakunin, Yokohama and the Dawning of the Pacific par Peter Billingsley.
6. Jump up ↑ Mikhail Bakunin: A Biographical Sketch par Max Nettlau, reproduit dans The Political Philosophy of Bakunin: Scientific Anarchism, The Free press 1953, p.42
7. Jump up ↑ En 1867, il affirmait qu'afin de faire triompher la liberté, la justice et la paix dans les relations internationales en Europe, et afin de rendre la guerre civile impossible parmi les différents peuples qui constituent la famille Europe, une seule solution était possible : constituer les États-Unis d'Europe.
   Voir Studies in Free Russia de Franco Venturi, Chicago, University of Chicago Press, 1982, p. 94.
   ainsi que KNOWLES, Rob. "Anarchist Notions of Nationalism and Patriotism"
8. Jump up ↑ Source : The Raven N°6.
9. Jump up ↑ Ce qui était initialement une idée libératrice est devenu un moyen d'oppression ; en France, le nationalisme nie fermement la culture des peuples vivant sur l'État français mais ne se sentant pas français (basques, bretons, corses, occitans...)
10. Jump up ↑ Lire Christine Vidal, Les Anarchistes chinois du groupe de Paris à travers Le Siècle nouveau, mémoire de maîtrise (études chinoises) sous la direction de Marie-Claire Bergère Institut national des langues et civilisations orientales (INALCO) soutenu le 14 octobre 1992 3-86 ff.
11. Jump up ↑ Rex v.Aldred by Guy Aldred, Strickland Press, Glasgow, 1948
12. Jump up ↑ Editorial comment, Black Ram 1:5.
13. Jump up ↑ Black Ram 1:18.
14. Jump up ↑ On these points, Black Ram is explicit: "Many of the causes which the Nazis latched on to (and betrayed) - neo-pagan religiosity, 'folkish' preoccupation with culture and ethnic identity, 'strength through joy', de-urbanisation, back to nature etc. - are still relevant today. The rescue of the swastika from Nazi usage can become a powerful symbol for the recovery of these associated vital areas of concern." The same article points out that, as a worldwide symbol, the swastika fitly represents "that unity-in-diversity which respects and brings harmony between people of all races and cultures" (Wotan, Black Ram 1: 7-8).
15. Jump up ↑ Spelled in this way by its adherents and not to be confused with the earlier 'national anarchism' of the Black Ram Group.
16. Jump up ↑ The Very Strange World of Steven Books accessed 25 June, 2007.
17. Jump up ↑ The Stewart Home Society maintains an archive of anarchist pamphlets denouncing National-Anarchism at http://www.stewarthomesociety.org/ga/

Bibliographie

• Hampson, Norman. 1968. The Enlightenment. Harmondsworth, England: Penguin Books.
• Hearder, Harry. 1966. Europe in the Nineteenth Century 1830-1880. New York: Longman. ISBN 0-582-48212-7
• Puri, Karish K. 1983. Ghadar Movement: Ideology, Organisation and Strategy. Guru Nanak Dev University Press.

Liens externes

• Anarchists against nationalism and anarchists and nationalism at flag.blackened.net
• Are anarchists against nationalism? at spunk press
• Anarchist Integralism
• Anarchist Notions of Nationalism and Patriotism
• Beyond Nationalism, But Not Without It Nationalism and Anarchism from a Black anarchist perspective, from Anarchist Panther by Ashanti Alston
• Post Colonial Anarchism, by Roger White. Anarchism, Nationalism, and National liberation from an APOC perspective.

Catégorie:Anarchisme

1. REDIRECT Modèle:Wikipedia (traduit de l'article anglais et augmenté)