List of anarchist communities
This is a list of anarchist communities, past and present.
Throughout history, anarchists have been involved in a wide variety of communities. While there are only a few instances of large scale "anarchies" that have come about from explicitly anarchist revolutions, there are examples of societies functioning according to various anarchist principles.
[edit] Prehistoric
In anthropology, hunter-gatherer societies have been described as being acephalous, meaning they exist without state or formal leadership. Some prominent anthropologists, such as Harold Barclay, Pierre Clastres, and David Graeber, have described these earliest and modern human communities as functional examples of anarchist societies. This perspective has been explored by authors such as John Zerzan and Fredy Perlman in the modern branch of anarchism, known as anarcho-primitivism. The exploration in anarchist theory of the gift economy of these societies has been used as reference by other branches, such as anarcho-communism. Within this analysis, societies like the Bushmen have been pointed out as examples of anarchy, existing to more than ten thousand years ago till present day. Peter Kropotkin explored these indigenous people in the anarchist classic, Mutual Aid: A Factor of Evolution.
[edit] Chronological list
In recent history there have been numerous instances of the collapse of state authority, sometimes prompted by war but also often due to implosion of the state. In some cases, state collapse is followed by lawlessness, rioting, looting and, if disarray lasts long enough, warlordism. Although such societies are often described as anarchy, they are not organized according to anarchist principles.
However, there are instances in which a society peacefully organizes itself without a government or other form of centralized power, along philosophically anarchist lines. A functioning society would then maintain peace without a state. It is often difficult to find and research past anarchist or semi-anarchist societies, since, as Murray Rothbard points out, "The lack of recordkeeping in stateless societies– since only government officials seem to waste time, energy, and resources on such activities– produce a tendency toward a governmental bias in the working methods of historians."[1]
[edit] Icelandic Commonwealth (930–1262)
Classical ("Thing system") Iceland (also called the Icelandic Commonwealth or the Icelandic Free State) was an example of society where police and justice were guaranteed through a free market. Author Jared Diamond has written
Medieval Iceland had no bureaucrats, no taxes, no police, and no army. … Of the normal functions of governments elsewhere, some did not exist in Iceland, and others were privatized, including fire-fighting, criminal prosecutions and executions, and care of the poor.[2]
Prominent anarcho-capitalist writer David D. Friedman featured classical Iceland in his book The Machinery of Freedom, and has written other papers about it.
Medieval Icelandic institutions have several peculiar and interesting characteristics; they might almost have been invented by a mad economist to test the lengths to which market systems could supplant government in its most fundamental functions. Killing was a civil offense resulting in a fine paid to the survivors of the victim. Laws were made by a "parliament," seats in which were a marketable commodity. Enforcement of law was entirely a private affair. And yet these extraordinary institutions survived for over three hundred years, and the society in which they survived appears to have been in many ways an attractive one. Its citizens were, by medieval standards, free; differences in status based on rank or sex were relatively small; and its literary, output in relation to its size has been compared, with some justice, to that of Athens.[3]
This Icelandic "Thing system" survived for several centuries. It was eventually destroyed by the Christian church, which bought up all the godards (defense agencies) creating a state monopoly. For market anarchist scholar Roderick Long, this illustrates a flaw in the thing system which differentiates it from pure anarcho-capitalism - new "startup" mutual defense units were not allowed.[4][5]
The social anarchist authors of An Anarchist FAQ took issue with Friedman's portrayal of the period, arguing that the Icelandic system was pre-capitalist in nature with numerous communal institutions.[6] Friedman accused them of misconstruing his position and not caring whether what they published was true.[7] The authors of the FAQ admitted to making mistakes, but rejected the notion that they were uninterested in the truth, and maintained their analysis that Iceland was a communal system.[8]
[edit] Rhode Island (1636–1648)
Religious dissenter Roger Williams founded the colony of Providence, Rhode Island after being run out of the theocratic Puritan Massachusetts Bay Colony in 1636. Unlike the Puritans, he scrupulously purchased land from local Indians for his settlement. In political beliefs, Williams was close to the Levellers of England. He describes Rhode Island local "government" as follows: "The masters of families have ordinarily met once a fortnight and consulted about our common peace, watch and plenty; and mutual consent have finished all matters of speed and pace." [9]
While Roger Williams was not explicitly anarchist, another Rhode Islander, Anne Hutchinson, was. Hutchinson and her followers emigrated to Rhode Island in 1638, bought Aquidneck Island from the Indians, and founded the town of Pocasset (now Portsmouth.) Another "Rogue Island" libertarian was Samuell Gorton. He and his followers were accused of being anarchists, and Governor John Winthrop of Massachusetts Bay called Gorton a "man not fit to live upon the face of the earth." Gorton and his followers were forced in late 1642 to found an entirely new settlement of their own, Shawomet (later Warwick). In the words of Gorton, for over five years the settlement "lived peaceably together, desiring and endeavoring to do wrong to no man, neither English nor Indian, ending all our differences in a neighborly and loving way of arbitration, mutually chosen amongst us."
In 1648, Warwick joined with the other three towns of Rhode Island to form the colony of the "Providence Plantation." From that time on Rhode Island had a government; this government, however, was far more democratic and libertarian than existed elsewhere in the American colonies. In a letter to Sir Henry Vane penned in the mid-1650s, Williams wrote, "we have not known what an excise means; we have almost forgotten what tithes are, yea, or taxes either, to church or commonwealth."
[edit] Albemarle (1640s–1663)
The coastal area north of Albemarle Sound in what is now northeastern North Carolina was home to a quasi-anarchistic society in the mid-17th century. Described by Murray Rothbard as "[t]echnically a part of the Virginia colony but in practice virtually independent," Albemarle was a haven for political and religious refugees, such as Quakers and dissident Presbyterians. As Rothbard has said, "This semi-libertarian condition came to an end in 1663, when the English Crown included Albemarle in the mammoth Carolina land grant bestowed on a group of eight feudal proprietors. Little is known of pre-1663 Albemarle, since historians display scant interest in stateless societies."[1]
[edit] Holy Experiment (Quaker) Pennsylvania (1681–1690)
When William Penn left his Quaker colony in Pennsylvania, the people stopped paying quitrent, and any semblance of formal government evaporated. The Quakers treated Indians with respect, bought land from them voluntarily, and had even representation of Indians and Whites on juries. According to Voltaire, the Shackamaxon Treaty was "the only treaty between Indians and Christians that was never sworn to and that was never broken." The Quakers refused to provide any assistance to New England's Indian wars. Penn's attempt to impose government by appointing John Blackwell, a non-Quaker military man, as governor failed miserably.[10]
[edit] Libertatia (1670s–1690s)
Libertatia was a legendary free colony forged by pirates and the pirate Captain Misson, although some historians have expressed doubts over its existence outside of literature. Historian and activist Marcus Rediker describes the pirates as follows:
These pirates who settled in Libertalia would be "vigilant Guardians of the People's Rights and Liberties"; they would stand as "Barriers against the Rich and Powerful" of their day. By waging war on behalf of "the Oppressed" against the "Oppressors," they would see that "Justice was equally distributed."[11]
The pirates were against the various forms of authoritarian social constructs of their day, monarchies, slavery, and capital. The pirates practiced forms of direct democracy, where the people as a whole held the authority to make laws and rules, and used systems of councils with delegates, who were supposed to think of themselves as "comerads" of the general population, and not rulers. The pirates created a new language for their colony and operated a socialist economy.[12]
[The] pirates were anti-capitalist, opposed to the dispossession that necessarily accompanied the historic ascent of wage labor and capitalism. They insisted that "every Man was born free, and had as much Right to what would support him, as to the Air he respired." They resented the "encroachments" by which "Villains" and "unmerciful Creditors" grew "immensely rich" as others became "wretchedly miserable." They spoke of the "Natural right" to "a Share of the Earth as is necessary for our Support." They saw piracy as a war of self-preservation. [They redefined the] fundamental relations of property and power. They had no need for money "where every Thing was in common, and no Hedge bounded any particular Man's Property," and they decreed that "the Treasure and Cattle they were Masters of should be equally divided."[11]
Misson's crews often were half white and black. The pirates have been reported to have freed enslaved people because the idea of slavery went against their own ideals of freedom.
Although the existence of Libertatia is contested, the radical ideas that it represented were very common in various pirate-era events. After the American Revolution, pirates fleeing from England crashed on an island and set up their own Libertatia. They called their new island "the Republic of Spensonia", and according to A. L. Morton, it "looks backward to the medieval commune and forward to the withering away of the state."[13]
[edit] Utopia (1847–1860s)
Utopia was an individualist anarchist colony begun in 1847 by Josiah Warren and associates, on a tract of land in the United States approximately 30 miles (48 km) from Cincinnati, Ohio. Personal invitation from the first settlers was required for admission to the community, because Warren reasoned that the most valuable individual liberty was "the liberty to choose our associates at all times". Land was not owned communally, but individually, with lots being bought and sold at cost, as required by contractual arrangement. The economy of the community was based on private property and a market economy where labor was the basis of exchange value (see Mutualism (economic theory)). Goods and services were traded by the medium of "labor notes". By the mid-1850s, the community came to contain approximately 40 buildings, about half of which were of an industrial nature. Also present were two "time stores" (see Cincinnati Time Store). The impact of the American Civil War, the rising prices of surrounding land (which made expansion difficult), and the requirement of being invited by the original settlers are said to have led to the eventual dissolution of the project. However, as late as 1875 a few of the original occupants were still in residence and some business in the area was still being conducted by labor notes.
[edit] Modern Times (1851 to late 1860s)
- See also Modern Times (intentional community)
Modern Times was an individualist anarchist colony begun on March 21, 1851 on 750 acres (3 km²) of land on Long Island, New York, by Josiah Warren and Stephen Pearl Andrews. By contract, all land was bought and sold at cost, with 3 acres (12,000 m2) being the maximum allowable lot size. The community was said to be based in the idea of "individual sovereignty" and "individual responsibility". There was an understanding that there was to be no initiation of coercion, leaving all individuals to pursue their self-interest as they saw fit. All products of labor were considered private property. The community had a local private currency based upon labor exchange in order to trade goods and services (see Mutualism). All land was private property, except for alleys which were initially considered common property but later converted to private property. No system of authority existed in the colony: there were no courts, jails, or police; yet, there are no reports of any problem with crime existing there. This appears to have given some credence to Warren's theories that the most significant cause of violence in society was most attributable to policies and law which did not allow complete individuality in person and property. However, the modest population of the colony might be considered a factor in this characteristic. The Civil War, and a gradual infiltration into the community by those who did not share the same libertarian philosophy, is said to have contributed to its eventual dissolution. The colony's location is now known as Brentwood, New York. Almost all of the original buildings have been destroyed.
Twin Oaks Community, a contemporary community of 100 members in Virginia, pays tribute to Modern Times with a multi-purpose building named for it. All Twin Oaks' buildings are named for communities that are no longer active.
[edit] Whiteway Colony (1898–present)
Whiteway Colony in the Cotswolds near Stroud, Gloucestershire was set up in 1898 and still exists today.[14] Though it no longer has an explicitly anarchist outlook, it retains a flavor of its roots and many of its residents are aware and proud of its origins.[14] The traces of its anarchist past can be seen in the communal facilities such as the playing field, hall and swimming pool built and used by residents, and in the way the governance of the community is still carried out by general meeting of all residents. Whiteway is regarded as a collectivist anarchist society and is one of the longest-running anarchist experiments in existence.
[edit] Free Territory (Ukraine) (1918-1921)
[edit] Tolstoyan Agricultural Communes (1921–1937)
 |
This section does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (January 2007) |
Following the anarchistic teachings of Leo Tolstoy, many peasant communes were formed voluntarily after the October Revolution based on his values of labor and non-violence. Repressed heavily by the Soviets, the history of many of these communes is lost. One of the largest was the Life and Labor Commune which at its peak had almost a thousand members.
[edit] Autonomous Shinmin region (1929–1932)
The apex of Korean anarchism came in late 1929 outside the actual borders of the country, in Manchuria. Over two million Korean immigrants lived in Manchuria at the time when the Korean Anarchist Communist Federation (KACF) declared the Shinmin province autonomous and under the administration of the Korean People’s Association. The decentralized, federative structure the association adopted consisted of village councils, district councils and area councils, all of which operated in a cooperative manner to deal with agriculture, education, finance and other vital issues. An Army to fight for the defense of Shinmin was also set up and spearheaded by the prominent Korean Anarchist Kim Jwa-jin which had great successes against the Imperial Japanese Army and the Bolshevik Red Army, using hit-and-run guerrilla tactics. KACF sections in China, Korea, Japan and elsewhere devoted all their energies towards the success of the Shinmin Rebellion, most of them actually relocating there. Dealing simultaneously with the Soviet Union's attempts to overthrow the Shinmin autonomous region and Japan’s imperialist attempts to claim the region for itself, the Korean anarchists had been crushed by 1932[citation needed].
[edit] Spanish Revolution (1936–1938)
In 1936, against the background of the fight against fascism, there was a profound libertarian socialist revolution throughout Spain.
Much of Spain's economy was put under direct worker control; in anarchist strongholds like Catalonia, the figure was as high as 75%, but lower in areas with heavy Socialist influence. Factories were run through worker committees, agrarian areas became collectivized and run as libertarian communes. Even places like hotels, barber shops, and restaurants were collectivized and managed by their workers. George Orwell describes a scene in Aragon during this time period, in his book, Homage to Catalonia:[15]
- I had dropped more or less by chance into the only community of any size in Western Europe where political consciousness and disbelief in capitalism were more normal than their opposites. Up here in Aragon one was among tens of thousands of people, mainly though not entirely of working-class origin, all living at the same level and mingling on terms of equality. In theory it was perfect equality, and even in practice it was not far from it. There is a sense in which it would be true to say that one was experiencing a foretaste of Socialism, by which I mean that the prevailing mental atmosphere was that of Socialism. Many of the normal motives of civilized life– snobbishness, money-grubbing, fear of the boss, etc.– had simply ceased to exist. The ordinary class-division of society had disappeared to an extent that is almost unthinkable in the money-tainted air of England; there was no one there except the peasants and ourselves, and no one owned anyone else as his master.
The communes were run according to the basic principle of "From each according to his ability, to each according to his need", without any Marxist dogma attached. In some places, money was entirely eliminated. Despite the critics clamoring for maximum efficiency, anarchic communes often produced more than before the collectivization. The newly liberated zones worked on entirely egalitarian principles; decisions were made through councils of ordinary citizens without any sort of bureaucracy. It is generally held that the CNT-FAI leadership was at this time not nearly as radical as the rank and file members responsible for these sweeping changes.
In addition to the economic revolution, there was a spirit of cultural revolution. For instance, women were allowed to have abortions, and the idea of free love became popular. In many ways, this spirit of cultural liberation was similar to that of the "New Left" movements of the 1960s.
[edit] Anarchist Catalonia (1936–1939)
Anarchist Catalonia (July 21, 1936 – February 10, 1939) was the stateless territory and anarchist society in part of the territory of modern Catalonia during the Spanish Civil War, because Catalonia was one of the most industrializated zones of Spain, the collectivizations were mostly on urban zones (factories, cinemas, restaurants...).
[edit] Anarchist Aragon (1936–1937)
Anarchist Aragon (October 6, 1936 – August 10, 1937) was the stateless territory and anarchist society in the eastern part of the territory of modern Aragon during the Spanish Civil War. That was the territory conquered by the anarchist forces (Durruti Column, South-Ebro Column) that came from Barcelona at the first months of the war. The collectivizations in this territory were mainly in agrarian areas, because it was a rural zone.
[edit] Israeli Kibbutz Movement
The Kibbutz movement was an outgrowth out of socialist strands of the Zionist Movement, many of which stressed Arab-Jewish cooperation. The movement revolved around anarchist principles of non-hierarchy, self-management of production, and direct democracy. The early kibbutz collectives could be seen to be following the doctrine of, "...from each according to ability, to each according to need". New people joining the collective farms, however, were expected to give up most of their assets to the greater whole.
-
- "... a voluntary collective community, mainly agricultural, in which there is no private wealth and which is responsible for all the needs of its members and their families." (Encyclopedia Judaica, 1969)
- "...an organization for settlement which maintains a collective society of members organized on the basis of general ownership of possessions. Its aims are self-labor, equality and cooperation in all areas of production, consumption and education." (Legal definition in the Cooperative Societies Register)
The early kibbutzim were examples of a closely-knit egalitarian community, based on common ownership of the means of production and consumption, where all, conferring together, made decisions by majority vote and bore responsibility for all. Decisions were generally made during general assembly dinners, and direct democracy was used to come to consensus. In discussions, which often continued late into the night, members would decide how to allocate the following day's work, guard duties, kitchen chores and other tasks, as well as debate problems and make decisions. Beyond farm land and dining halls, many centers included offices, sports areas, libraries, and entertainment areas.
When kibbutzim were smaller, social and cultural life was characterized by togetherness and being "one big family". This found expression in the high involvement of members in planning, organizing and carrying out activities, which ranged from campfires and nature walks to choirs and folk dancing. Each kibbutz appointed a cultural director to plan and coordinate events.
After the creation of the state of Israel, the kibbutz movement began to become much more hierarchical and wage-labor based. Ideas of egalitarianism still existed, but became seen as not as important. To this date however, hundreds of thousands of people have existed and worked in worker-self-managed kibbutz farms.
The Kibbutz movement deviates from anarchist philosophy. The Kibbutz system is highly organized in a more oligarchical way and quite democratically. The economic system paired with anarchy, communism, is a classical pairing not in accordance with the actual definitions of the words. The kibbutz system can be viewed as an example of an effective form of socialist economic policy controlled by oligarchical democracy, and in many cases direct democracy with participation by all members.
[edit] Freetown Christiania (1971–present)
|
|
This section does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (January 2007) |
Christiania was founded in 1971, when a group of hippie squatters occupied an abandoned military barracks in Copenhagen, Denmark. One of the more influential people involved was Jacob Ludvigsen, who published an anarchist newspaper which widely proclaimed the establishment of the free town. The people of Christiania developed their own set of rules—independent of the Danish government—which include the prohibition of cars, stealing, guns, bulletproof vests and hard drugs. Cameras are not allowed, and locals will wave their hands and shout "No photo!" if they see a picture being taken. Famous for its main drag, known as "Pusher Street" as hash was sold openly from permanent stands until 2004. Such commerce is controversial, but cannot be removed without complete community consensus. For years the legal status of the region was in limbo, as the Danish government attempted, without success, to remove the squatters.
The neighborhood is accessible only through two main entrances, and cars are not allowed. Danish authorities have repeatedly removed the large stones blocking the entrance, which have been replaced each time by residents. The authorities claim that the area must be accessible for safety concerns, but the residents suspect that it will instead be used by the police. The town negotiated an arrangement with the Danish defense ministry, the legal owners of the location, in 1995, resulting in resident taxation. The future of the area remains in doubt, as Danish authorities continue to push for its removal.
The inhabitants fight back with humour and persistence—for instance, when authorities in 2002 demanded that the hash trade be made less visible, the stands were covered in military camouflage nets. On January 4, 2004, the stands were finally demolished by the owners themselves (without stopping the hash trade as such, which continued on a person-to-person basis) as a way of persuading the government to allow the Free Town to continue to exist. Before they were demolished, the National Museum of Denmark was able to obtain one of the more colourful stands, and now includes it as part of an exhibit.
[edit] Zapatista Autonomous Municipalities (1994-present)
The indigenous peoples of Southern Mexico rebelled in 1994, partially in response to the signing of the North American Free Trade Agreement (NAFTA), reclaiming their lands in what is called "a war against oblivion".
Laws in the Zapatista Autonomous Municipalities are not passed by "leaders", as such, but by "Good Government Councils" and by the will of the people (representatives in these councils are truly representative of their communities, rather than professional politicians). This is very similar to the delegate structure that many anarchists engage in with spokescouncils, or with unions. In many communities, general assemblies gather during the week to decide on various things facing the community. The assemblies are open to all, with no formal hierarchy. The decisions made by the communities are passed to elected delegates whose only job is to give the decided upon information to a council of delegates.[clarification needed] Like anarcho-syndicalist organizations, the delegates are recallable, and are also rotated. This way, massive numbers of people are able to decide things with no formal hierarchy, and without people speaking for them.
The assemblies and councils serve not as traditional governing bodies but as instruments of the people to provide medicine, education, food, and other essentials. The "laws" passed by the Good Government Councils are not enforced with policemen and prisons, but in a way that respects "criminals" as members of the community. For example, it was decided to ban alcohol and drugs,[16] due to their nefarious influence on Indians in the past (though alcohol/drug prohibition is considered in conflict with anarchist principles). Violation of this law is surprisingly rare; those who do may be required, for example, to help build something their community needs. Some anarchists believe this to be a decentralized, non-authoritarian style similar to what they advocate, having always loathed prisons, police power, and capital punishment.
Like anarchists, Zapatistas also believe in forming freely associated collectives to carry out various jobs and tasks. Zapatistas collectively work land, and plant and grow crops. The Zapatistas do not claim to be anarchists, but through their actions and words, have shown some similarities to self-proclaimed anarchists and have become a cause célebre of the global left and the "anti-globalization movement". However, the Zapatistas, along with libertarian Marxism and traditional Zapatismo (which is almost identical to anarchism), have also been heavily influenced by the writings and actions of Ricardo Flores Magón, or "Magonism", who was an anarcho-syndicalist during the Mexican Revolution.
[edit] Abahlali baseMjondolo: South Africa (2005–present)
Abahlali baseMjondolo is a movement of shack dwellers and is active in 36 shack settlements in Durban, Pinetown and Pietermaritzburg in South Africa. It has instituted popular democratic rule in all settlements where the movement is dominant. The movement has refused electoral politics in favour of decentralised popular people's power.
All major decisions are taken in open assemblies and all elected positions are for one year-terms and people can be recalled. People elected to official positions are not elected to represent those who voted for them but rather to ensure that there is democratic decision making on all issues related to their portfolio. The movement faces constant violent and unlawful police harassment.
The film 'The Take' was screened in one of the most famous Abahlali baseMjondolo communities, Kennedy Road, in 2005. Naomi Klein and Avi Lewis were present.
[edit] See also
- A-Space (community center)
- Mondragón
- Drop City
- List of anarchist movements by region
- Anarchism and Islam
[edit] References
- ^ a b Rothbard, Murray N. (2006). "The Origins of Individualist Anarchism in America". LewRockwell.com. http://www.lewrockwell.com/rothbard/rothbard107.html. Retrieved 2008-07-02.
- ^ Diamond, Jared (2002-05-23). "Living on the Moon". The New York Review of Books. http://www.nybooks.com/articles/article-preview?article_id=15414. Retrieved 2008-07-02.
- ^ Friedman, David D. (March 1979). "Private Creation and Enforcement of Law: A Historical Case". Journal of Legal Studies. http://www.daviddfriedman.com/Academic/Iceland/Iceland.html. Retrieved 2008-07-02.
- ^ Long, Roderick T. (2002-06-06). "Privatization, Viking Style: Model or Misfortune?". LewRockwell.com. http://www.lewrockwell.com/orig3/long1.html. Retrieved 2008-07-02.
- ^ Klassen, Robert (2002-03-18). "Iceland: A Libertarian Model?". LewRockwell.com. http://www.lewrockwell.com/klassen/klassen14.html. Retrieved 2008-07-02.
- ^ An Anarchist FAQ. "9 Is Medieval Iceland an example of "anarcho"-capitalism working in practice?". http://anarchism.pageabode.com/afaq/append139.html. Retrieved 2008-11-25.
- ^ Friedman, David D. "Iceland Anarch FAQ2 reply". http://www.daviddfriedman.com/Libertarian/My_Posts/Iceland_Anarch_FAQ2_reply.html. Retrieved 2007-08-12.
- ^ An Anarchist FAQ, David Friedman and Medieval Iceland. Retrieved 27 July 2008.
- ^ Foster, William E. (1886). "Town government in Rhode Island". [1]. http://www.archive.org/stream/towngovernmentin00fostrich/towngovernmentin00fostrich_djvu.txt. Retrieved 2008-12-23.
- ^ Rothbard, Murray N. (2005). "Pennsylvania's Anarchist Experiment: 1681–1690". LewRockwell.com. http://www.lewrockwell.com/rothbard/rothbard81.html. Retrieved 2008-07-02.
- ^ a b Rediker, Marcus (2004), Villains of All Nations: Atlantic Pirates in the Golden Age, Beacon Press, Beacon, Massachusetts. ISBN 0-8070-5024-5.
- ^ Cordingly, David (1996), Pirates: Terror on the High Seas from the Caribbean to the South China Sea, 9th ed, World Publications. ISBN 1-57215-264-8.
- ^ Morton, A. L. (1952), The English Utopia, Lawrence & Wishart. ISBN 0-85315-185-7.
- ^ a b http://www.utopia-britannica.org.uk/pages/whiteway.htm– online version of Coates, Chris (2001). Utopia Britannica: British Utopian Experiments, 1325–1945. London: Diggers & Dreamers Publications. ISBN ISBN 0-9514945-8-9. http://www.utopia-britannica.org.uk/. Retrieved 2008-03-06
- ^ [ISBN 978-0-15-642117-1, Harvest Books, Fort Washington]
- ^ "The Zapatistas Reject the War on Drugs". Narco News. http://www.narconews.com/Issue33/article971.html. Retrieved 2009-11-09.
[edit] Further reading
- Amster, Randall. "Chasing Rainbows: Utopian Pragmatics and the Search for Anarchist Communities." Anarchist Studies, vol. 9, no. 1, pp. 29–52. 2001.
- _____. "Restoring (Dis)order: Sanctions, Resolutions, and 'Social Control' in Anarchist Communities." Contemporary Justice Review, vol. 6, no. 1, pp. 9–24. March 2003.
- Crawford, Rick. Uneasy Spirits: 13 Ghost Stories from Clermont County, Ohio (Rhiannon Publications, 1997)
- Curl, John (2007). Memories of Drop City, The First Hippie Commune of the 1960s and the Summer of Love, a memoir. iUniverse. ISBN 0-595-42343-4. http://www.red-coral.net/DropCityIndex.html
- Horrox, James. A Living Revolution: Anarchism in the Kibbutz Movement. Oakland: AK Press, 2009
- Martin, James J. Men Against the State. The Adrian Allen Associates, Dekalb, Illinois, 1953.
- Ash, Timothy Garton. "The Polish Revolution: Solidarity" by (1999) ISBN 0-300-09568-6
[edit] Modern Times
- Low Living and High Thinking at Modern Times, N.Y., by Roger Wunderlich, 1992, Syracuse University Press, Syracuse, NY, ISBN 0-8156-2554-5.
- A Century of Brentwood, by Verne Dyson, 1950, Brentwood Village Press, Brentwood, NY.
- Supplement and Index, An After-piece to A Century of Brentwood, by Verne Dyson, 1953, Brentwood Village Press, Brentwood, NY.
[edit] External links
- Anarchist FAQ - What are some examples of "Anarchy in Action"?
- Anarchism in the Spanish Revolution
- Pirate Utopias (Do or Die) - Piracy and Anarchism
- Anarchism in the Italian Factory Councils
- Nestor Makhno Archive, Information on Anarchism in the Russian Revolution
- Hungary's Worker's Councils
- Zapatistas Autonomous Community Councils
- Self-Management in Argentina
- Mau Mau Uprising
- People Without Government - An Anthropology of Anarchy by Harold Barclay
- Review: History of the Makhnovist Movement
- The Korean anarchist Movement
