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For Silvia Rivera Cusicanqui, Evo Morales, President of the Plurinational State of Bolivia from 2006 to 2019, was ‘the façade of the Indian’ who ‘usurped the symbolic added value of all the social struggles’ of the years leading up to his election. In January 2020, his right-wing successor Jeanine Añez, a white representative of the oligarchical restoration that followed the military coup against Morales, proposed a bill that would declare the ‘chola’ to be an emblem of the country’s national heritage.

We will only be able to survive as a species if we can find ways to limit the exercise of all forms of coercive power, to unleash the multiplier effect of social power, and to distribute power-to as widely as possible. To achieve these goals, it is necessary to reconceptualise the nature of power itself.

About this issue’s cover: Herbert Read Commemorates Emma Goldman

While anarchists continue today to debate whether or not to support national liberation movements, discussion of the issue often refers back to French anarchists’ experience during the Algerian war (1954–62).

Steve J. Shone, American Anarchism Leiden-Boston: Brill, 2013; 297pp; ISBN 97804251946 Terrance Wiley, Angelic Troublemakers: Religion and Anarchism in America ​London: Bloomsbury, 2014; 208pp; ISBN 978162356601

In 2015, artist, architect and anarchist Adrian Blackwell contributed a sculptural installation, Mirrored Circles for Ba Jin, to an exhibition of public art by four Canadian artists curated by Yan Wu (‘Subtle Gesture’ was an offsite contribution to that year’s ‘Shanghai Urban Space Art Season’).

This article explores the conflicted relationship between creative activism and the art world, through an analysis of the Barcelona-based activist collective Enmedio.

Feminists today debate questions about just social arrangements for love and sex that were also being discussed by anarcha-feminists in the United States over a hundred years ago. Our contextual analysis of Lucy Parsons, Emma Goldman, and Voltairine De Cleyre’s commentaries on the dispute between free love and marriage shows that the forced choice between these two social arrangements is misleading.

Marie-Louise Berneri was a revolutionary writer, editor, public speaker, and psychologist active in London during a period when Europe was engulfed by war and fascism (1937-49). Articulate, insightful, and accessible, Berneri had a readership that spanned the globe. Her influence as a significant critical thinker, radical, and humanitarian continues to this day. What follows is a short reprise of her biography.

Marie-Louise Berneri was well placed to argue that the USSR was no utopia, not only because of her firm conviction of what socialism should truly look like, but also because of her knowledge of utopianism. In Journey through Utopia, appearing posthumously in 1950, Berneri was the guide on a comprehensive tour of the history of utopian thinking from Plato to Huxley. Arguing that – in an era defined by the ‘compromises’ of modern democracy and the ascendancy of the ‘practical men’ of technocratic politics – re-acquaintance with the radicalism of utopianism was a tonic, she nevertheless discerned a dual current in the history of utopias.

Contemporary readings of Franz Kafka’s works often remark on the affinity between the ideas present in Kafka’s texts and those of postmodern philosophers such as Michel Foucault. Through an examination of some recent Foucauldian readings of In the Penal Colony and The Trial, this article argues that Kafka’s engagement with anarchist theory, particularly that of Peter Kropotkin, Mikhail Bakunin and Gustav Landauer, may be considered an unacknowledged source for the well-documented ‘postmodern’ aspect to his work.

A background to this issue's cover art by portraitist Robert Henri.

Anarchist Studies' artwork editor Allan Antliff explains the history behind this issue's cover image, 'Follow Your Leader' by David Wilcox.

This article opens with a press report of a particularly violent action involving anar-chists at an anti-fascist action in the USA, shows how it was inaccurately perceived by media and law professionals, and how this indicates a universal lack of under-standing about anarchists and militant anti-fascism. We then focus on the UK to see how anarchists prioritise anti-fascism and show their historical connections with militant groups like Anti-Fascist Action (AFA), No Platform and Antifa from the 1980s through to the early 2000s, and their current support for the militant Anti-Fascist Network.