1.
Spain
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By population, Spain is the sixth largest in Europe and the fifth in the European Union. Spains capital and largest city is Madrid, other urban areas include Barcelona, Valencia, Seville, Bilbao. Modern humans first arrived in the Iberian Peninsula around 35,000 years ago, in the Middle Ages, the area was conquered by Germanic tribes and later by the Moors. Spain is a democracy organised in the form of a government under a constitutional monarchy. It is a power and a major developed country with the worlds fourteenth largest economy by nominal GDP. Jesús Luis Cunchillos argues that the root of the span is the Phoenician word spy. Therefore, i-spn-ya would mean the land where metals are forged, two 15th-century Spanish Jewish scholars, Don Isaac Abravanel and Solomon ibn Verga, gave an explanation now considered folkloric. Both men wrote in two different published works that the first Jews to reach Spain were brought by ship by Phiros who was confederate with the king of Babylon when he laid siege to Jerusalem. This man was a Grecian by birth, but who had given a kingdom in Spain. He became related by marriage to Espan, the nephew of king Heracles, Heracles later renounced his throne in preference for his native Greece, leaving his kingdom to his nephew, Espan, from whom the country of España took its name. Based upon their testimonies, this eponym would have already been in use in Spain by c.350 BCE, Iberia enters written records as a land populated largely by the Iberians, Basques and Celts. Early on its coastal areas were settled by Phoenicians who founded Western Europe´s most ancient cities Cadiz, Phoenician influence expanded as much of the Peninsula was eventually incorporated into the Carthaginian Empire, becoming a major theater of the Punic Wars against the expanding Roman Empire. After an arduous conquest, the peninsula came fully under Roman Rule, during the early Middle Ages it came under Germanic rule but later, much of it was conquered by Moorish invaders from North Africa. In a process took centuries, the small Christian kingdoms in the north gradually regained control of the peninsula. The last Moorish kingdom fell in the same year Columbus reached the Americas, a global empire began which saw Spain become the strongest kingdom in Europe, the leading world power for a century and a half, and the largest overseas empire for three centuries. Continued wars and other problems led to a diminished status. The Napoleonic invasions of Spain led to chaos, triggering independence movements that tore apart most of the empire, eventually democracy was peacefully restored in the form of a parliamentary constitutional monarchy. Spain joined the European Union, experiencing a renaissance and steady economic growth
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Madrid
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Madrid is the capital city of the Kingdom of Spain and the largest municipality in both the Community of Madrid and Spain as a whole. The city has a population of almost 3.2 million with an area population of approximately 6.5 million. It is the third-largest city in the European Union after London and Berlin, the municipality itself covers an area of 604.3 km2. Madrid lies on the River Manzanares in the centre of both the country and the Community of Madrid, this community is bordered by the communities of Castile and León. As the capital city of Spain, seat of government, and residence of the Spanish monarch, Madrid is also the political, economic, the current mayor is Manuela Carmena from Ahora Madrid. Madrid is home to two football clubs, Real Madrid and Atlético de Madrid. Madrid is the 17th most liveable city in the according to Monocle magazine. Madrid organises fairs such as FITUR, ARCO, SIMO TCI, while Madrid possesses modern infrastructure, it has preserved the look and feel of many of its historic neighbourhoods and streets. Cibeles Palace and Fountain have become one of the monument symbols of the city, the first documented reference of the city originates in Andalusan times as the Arabic مجريط Majrīṭ, which was retained in Medieval Spanish as Magerit. A wider number of theories have been formulated on possible earlier origins, according to legend, Madrid was founded by Ocno Bianor and was named Metragirta or Mantua Carpetana. The most ancient recorded name of the city Magerit comes from the name of a built on the Manzanares River in the 9th century AD. Nevertheless, it is speculated that the origin of the current name of the city comes from the 2nd century BC. The Roman Empire established a settlement on the banks of the Manzanares river, the name of this first village was Matrice. In the 8th century, the Islamic conquest of the Iberian Peninsula saw the changed to Mayrit, from the Arabic term ميرا Mayra. The modern Madrid evolved from the Mozarabic Matrit, which is still in the Madrilenian gentilic, after the disintegration of the Caliphate of Córdoba, Madrid was integrated in the Taifa of Toledo. With the surrender of Toledo to Alfonso VI of León and Castile, the city was conquered by Christians in 1085, Christians replaced Muslims in the occupation of the centre of the city, while Muslims and Jews settled in the suburbs. The city was thriving and was given the title of Villa, since 1188, Madrid won the right to be a city with representation in the courts of Castile. In 1202, King Alfonso VIII of Castile gave Madrid its first charter to regulate the municipal council, which was expanded in 1222 by Ferdinand III of Castile
3.
Anarchism
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Anarchism is a political philosophy that advocates self-governed societies based on voluntary institutions. These are often described as stateless societies, although several authors have defined them more specifically as institutions based on non-hierarchical free associations, Anarchism holds the state to be undesirable, unnecessary, and harmful. While anti-statism is central, anarchism entails opposing authority or hierarchical organisation in the conduct of all relations, including, but not limited to. Anarchism does not offer a fixed body of doctrine from a particular world view. Many types and traditions of anarchism exist, not all of which are mutually exclusive, Anarchist schools of thought can differ fundamentally, supporting anything from extreme individualism to complete collectivism. Strains of anarchism have often divided into the categories of social. The term anarchism is a word composed from the word anarchy and the suffix -ism, themselves derived respectively from the Greek ἀναρχία, i. e. anarchy. The first known use of this word was in 1539, various factions within the French Revolution labelled opponents as anarchists although few shared many views of later anarchists. The first political philosopher to call himself an anarchist was Pierre-Joseph Proudhon, on the other hand, some use libertarianism to refer to individualistic free-market philosophy only, referring to free-market anarchism as libertarian anarchism. The earliest anarchist themes can be found in the 6th century BC, among the works of Taoist philosopher Laozi, zhuangzis philosophy has been described by various sources as anarchist. Zhuangzi wrote, A petty thief is put in jail, a great brigand becomes a ruler of a Nation. Diogenes of Sinope and the Cynics, their contemporary Zeno of Citium, Jesus is sometimes considered the first anarchist in the Christian anarchist tradition. Georges Lechartier wrote that The true founder of anarchy was Jesus Christ, the first anarchist society was that of the apostles. This is exemplified when the glorification of the state is viewed as a form of sinful idolatry, the French renaissance political philosopher Étienne de La Boétie wrote in his most famous work the Discourse on Voluntary Servitude what some historians consider an important anarchist precedent. The radical Protestant Christian Gerrard Winstanley and his group the Diggers are cited by authors as proposing anarchist social measures in the 17th century in England. The term anarchist first entered the English language in 1642, during the English Civil War, as a term of abuse, used by Royalists against their Roundhead opponents. By the time of the French Revolution some, such as the Enragés, began to use the term positively, in opposition to Jacobin centralisation of power, by the turn of the 19th century, the English word anarchism had lost its initial negative connotation. Modern anarchism emerged from the secular or religious thought of the Enlightenment, as part of the political turmoil of the 1790s in the wake of the French Revolution, William Godwin developed the first expression of modern anarchist thought
4.
Anarchist schools of thought
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Anarchist schools of thought can differ fundamentally, supporting anything from extreme individualism to complete collectivism. Strains of anarchism have often divided into the categories of social. William Godwin, in founding philosophical anarchism, developed what many consider the first expression of modern anarchist thought. Godwin was, according to Peter Kropotkin, the first to formulate the political and economical conceptions of anarchism, according to The Blackwell Dictionary of Modern Social Thought, philosophical anarchism is a component especially of individualist anarchism. Godwin opposed revolutionary action and saw a state as a present necessary evil that would become increasingly irrelevant. Godwin advocated extreme individualism, proposing that all cooperation in labor be eliminated, Godwin felt discrimination on any grounds besides ability was intolerable. They may oppose the elimination of the state by violent means out of concern that it would be left unsecured against the establishment of a more harmful. Mutualism began in 18th-century English and French labor movements, then took an anarchist form associated with Pierre-Joseph Proudhon in France and this influenced individualist anarchists in the United States such as Benjamin Tucker and William B. Josiah Warren proposed similar ideas in 1833 after participating in a failed Owenite experiment, in the 1840s and 1850s, Charles A. Dana, and William B. Greene introduced Proudhons works to the US. Greene adapted Proudhons mutualism to American conditions and introduced it to Benjamin R. Tucker, mutualist anarchism is concerned with reciprocity, free association, voluntary contract, federation, and credit and currency reform. Many mutualists believe a market without government intervention drives prices down to labor-costs, eliminating profit, rent, firms would be forced to compete over workers just as workers compete over firms, raising wages. Some see mutualism as between individualist and collectivist anarchism, in What Is Property, Proudhon develops a concept of liberty, equivalent to anarchy, which is the dialectical synthesis of communism and property. Greene, influenced by Pierre Leroux, sought mutualism in the synthesis of three philosophies – communism, capitalism and socialism, Social anarchism is an umbrella term used to identify a broad category of anarchism independent of individualist anarchism. Social anarchism is used to specifically describe anarchist tendencies within anarchism that have an emphasis on the communitarian and cooperative aspects of anarchist theory, Social anarchism includes collectivist anarchism, anarcho-communism, libertarian socialism, anarcho-syndicalism and social ecology. Collectivist anarchism is a form of anarchism most commonly associated with Mikhail Bakunin, Johann Most. Unlike mutualists, collectivist anarchists oppose all private ownership of the means of production, Workers would be compensated for their work on the basis of the amount of time they contributed to production, rather than goods being distributed according to need as in anarcho-communism. Although the collectivist anarchists advocated compensation for labor, some held out the possibility of a transition to a communist system of distribution according to need. Collective anarchism arose contemporaneously with Marxism but opposed the Marxist dictatorship of the proletariat, some collectivist anarchists do not oppose the use of currency
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Anarcho-capitalism
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Anarcho-capitalism is a political philosophy that advocates the elimination of the state in favor of individual sovereignty, private property, and free markets. Anarcho-capitalists believe that, in the absence of statute, society would improve itself through the discipline of the free market, in an anarcho-capitalist society, law enforcement, courts, and all other security services would be operated by privately funded competitors rather than centrally through taxation. Money, along all other goods and services, would be privately and competitively provided in an open market. Various theorists have espoused legal philosophies similar to anarcho-capitalism, a Rothbardian anarcho-capitalist society would operate under a mutually agreed-upon libertarian legal code which would be generally accepted, and which the courts would pledge themselves to follow. This pact would recognize self-ownership and the principle, although methods of enforcement vary. Anarcho-capitalists argue for a society based on the trade of private property. However, they also recognize charity and communal arrangements as part of the same voluntary ethic, though anarcho-capitalists are known for asserting a right to private property, some propose that non-state public or community property can also exist in an anarcho-capitalist society. For them, what is important is that it is acquired and transferred without help or hindrance from the compulsory state, anarcho-capitalists see free-market capitalism as the basis for a free and prosperous society. Many anarchists view capitalism as an authoritarian and hierarchical system. On the Nolan chart, anarcho-capitalists are located at the northernmost apex of the libertarian quadrant – since they reject state involvement in economic and personal affairs. Many also argue that subsidized monopolies tend to be corrupt and inefficient, many anarchists also argue that private defense and court agencies would have to have a good reputation in order to stay in business. Rothbard bases his philosophy on natural law grounds and also provides economic explanations of why he thinks anarcho-capitalism is preferable on pragmatic grounds as well. David D. Friedman says he is not an absolutist rights theorist but is not a utilitarian, however. Peter Leeson argues that the case for anarchy derives its strength from empirical evidence, hans-Hermann Hoppe, meanwhile, uses argumentation ethics for his foundation of private property anarchism, which is closer to Rothbards natural law approach. I define anarchist society as one where there is no possibility for coercive aggression against the person or property of any individual. In effect, this means no one else may justly invade, or aggress against. It follows then that each person justly owns whatever previously unowned resources he appropriates or mixes his labor with, from these twin axioms – self-ownership and homesteading – stem the justification for the entire system of property rights titles in a free-market society. This system establishes the right of man to his own person, the right of donation, of bequest
6.
Christian anarchism
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Christian anarchism is a movement in political theology that claims anarchism is inherent in Christianity and the Gospels. Christian anarchists denounce the state as they claim it is violent, deceitful and, more than any other Bible source, the Sermon on the Mount is used as the basis for Christian anarchism. Most Christian anarchists are pacifists and reject the use of violence, Leo Tolstoys The Kingdom of God Is Within You is often regarded as a key text for modern Christian anarchism. Jacques Ellul, a French philosopher and Christian anarchist, notes that the verse of the Book of Judges states that there was no king in Israel. Subsequently, as recorded in the first Book of Samuel the people of Israel wanted a king so as to be like other nations, God declared that the people had rejected him as their king. He warned that a king would lead to militarism, conscription and taxation. Samuel passed on Gods warning to the Israelites but they demanded a king. Much of the subsequent Old Testament chronicles the Israelites trying to live with this decision, more than any other Bible source, the Sermon on the Mount is used as the basis for Christian anarchism. Alexandre Christoyannopoulos explains that the Sermon perfectly illustrates Jesuss central teaching of love, Christian anarchists claim that the state, founded on violence, contravenes the Sermon and Jesus call to love our enemies. The gospels tell of Jesuss temptation in the desert, for the final temptation, Jesus is taken up to a high mountain by Satan and told that if he bows down to Satan he will give him all the kingdoms of the world. Christian anarchists use this as evidence that all Earthly kingdoms and governments are ruled by Satan, Jesus refuses the temptation, choosing to serve God instead, implying that Jesus is aware of the corrupting nature of Earthly power. Christian eschatology and various Christian anarchists, such as Jacques Ellul, have identified the state, whether or not Christianity is compatible with anarchism is a point of contention, as some hold that one cannot consistently be a Christian and anarchist simultaneously. Critics include Christians and anarchists as well as those who reject both categories, for example, anarcho-syndicalists often cite the phrase no gods, no masters and Christians often cite Romans 13. Others, such as Friedrich Nietzsche and Frank Seaver Billings, criticize Christianity, according to Alexandre Christoyannopoulos, several of the Church Fathers writings suggest anarchism as Gods ideal. Christian anarchists, such as Keven Craig, insist that these communities were centred on true love and they also allege that the reason the early Christians were persecuted was not because they worshipped Jesus Christ, but because they refused to worship human idols claiming divine status. Given that they refused to worship the Roman Emperor they refused to swear any oath of allegiance to the Empire, for Christian anarchists the moment which epitomises the degeneration of Christianity is the conversion of Emperor Constantine after his victory at the Battle of the Milvian Bridge in 312. Following this event Christianity was legalised under the Edict of Milan in 313, Francis of Assisi was an ascetic preacher, pacifist and nature lover. As the son of a wealthy cloth merchant he led a privileged life and fought as a soldier
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Egoist anarchism
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Stirners main work is The Ego and Its Own, also known as The Ego and His Own. This work was first published in 1844 in Leipzig, and has appeared in numerous editions and translations. Stirners philosophy is usually called egoism, Stirner held that the only limitation on the rights of the individual is his power to obtain what he desires. He proposes that most commonly accepted social institutions—including the notion of State, property as a right, natural rights in general, Stirner wanted to abolish not only the state but also society as an institution responsible for its members. Max Stirners idea of the union of Egoists, was first expounded in The Ego, the Union is understood as a non-systematic association, which Stirner proposed in contradistinction to the state. The Union is understood as a relation between egoists which is renewed by all parties support through an act of will. The Union requires that all parties participate out of a conscious egoism, If one party silently finds themselves to be suffering, but puts up and keeps the appearance, the union has degenerated into something else. This union is not seen as an authority above a persons own will and this idea has received interpretations for politics, economics, romance, and sex. Stirner claimed that property comes about through might, Whoever knows how to take, to defend, what I have in my power, that is my own. So long as I assert myself as holder, I am the proprietor of the thing, I do not step shyly back from your property, but look upon it always as my property, in which I respect nothing. Pray do the like with what you call my property and his concept of egoistic property not only rejects moral restraint on how one obtains and uses things, but includes other people as well. Though Stirners philosophy is individualist, it has influenced some libertarian communists and anarcho-communists, forms of libertarian communism such as insurrectionary anarchism are influenced by Stirner. Anarcho-communist Emma Goldman was influenced by both Stirner and Peter Kropotkin and blended their philosophies together in her own, the Scottish born German writer John Henry Mackay found out about Stirner while reading a copy of Friedrich Albert Lange´s History of Materialism and Critique of its Present Importance. Later he looked for a copy of The Ego and Its Own and after being fascinated with it he wrote a biography of Stirner, published in German in 1898. Mackay´s propaganda of stirnerist egoism and of male homosexual and bisexual rights influenced Adolf Brand who published the worlds first ongoing homosexual publication, Der Eigene in 1896. The name of that publication was taken from Stirner, who had influenced the young Brand. Der Eigene concentrated on cultural and scholarly material, and may have averaged around 1500 subscribers per issue during its lifetime, Benjamin Tucker followed this journal from the United States. Another later German anarchist publication influenced deeply by Stirner was Der Einzige and it appeared in 1919, as a weekly, then sporadically until 1925 and was edited by cousins Anselm Ruest and Mynona
8.
Green anarchism
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Green anarchism is a school of thought within anarchism which puts a particular emphasis on environmental issues. A green anarchist theory is one that extends anarchist ideology beyond a critique of human interactions. Important early influences were Henry David Thoreau, Leo Tolstoy and Élisée Reclus, in the late 19th century there emerged anarcho-naturism as the fusion of anarchism and naturist philosophies within individualist anarchist circles in France, Spain, Cuba, and Portugal. Anarchism started to have an ecological view mainly in the writings of American anarchist and transcendentalist Henry David Thoreau, in his book Walden he advocates simple living and self-sufficiency among natural surroundings in resistance to the advancement of industrial civilization. The work is part personal declaration of independence, social experiment, voyage of discovery, satire. The book compresses the time into a calendar year and uses passages of four seasons to symbolize human development. By immersing himself in nature, Thoreau hoped to gain a more understanding of society through personal introspection. Simple living and self-sufficiency were Thoreaus other goals, and the project was inspired by transcendentalist philosophy. As Thoreau made clear in his book, his cabin was not in wilderness but at the edge of town, as such Many have seen in Thoreau one of the precursors of ecologism and anarcho-primitivism represented today in John Zerzan. John Zerzan himself included the text Excursions by Thoreau in his compilation of writings called Against civilization, Readings. Élisée Reclus, also known as Jacques Élisée Reclus, was a renowned French geographer, writer and he produced his 19-volume masterwork La Nouvelle Géographie universelle, la terre et les hommes, over a period of nearly 20 years. In 1892 he was awarded the prestigious Gold Medal of the Paris Geographical Society for this work, according to Kirkpatrick Sale, His geographical work, thoroughly researched and unflinchingly scientific, laid out a picture of human-nature interaction that we today would call bioregionalism. Similarly, no contemporary ecologist would disagree with his comments that the truly civilised man understands that his nature is bound up with the interest of all and he repairs the damage caused by his predecessors and works to improve his domain. Reclus advocated nature conservation and opposed meat-eating and cruelty to animals, as a result, his ideas are seen by some historians as anticipating the modern social ecology and animal rights movements. Shortly before his death, Reclus completed LHomme et la terre, in it, he added to his previous greater works by considering humanitys development relative to its geographical environment. Reclus was also a proponent of naturism. In the late 19th century Anarchist naturism appeared as the union of anarchist and naturist philosophies, mainly it had importance within individualist anarchist circles in Spain, France, Portugal, and Cuba. Anarcho-naturism advocated vegetarianism, free love, nudism and a world view within anarchist groups
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Anarcho-pacifism
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Anarcho-pacifism is a tendency within anarchism that rejects the use of violence in the struggle for social change and the abolition of the state. The main early influences were the thought of Henry David Thoreau, Henry David Thoreau was an important early influence in individualist anarchist thought in the United States and Europe. Thoreaus essay Civil Disobedience was named as an influence by Mohandas Gandhi, Martin Luther King, Jr. Martin Buber, according to the Peace Pledge Union of Britain, it was also the main precedent for anarcho-pacifism. Thoreau himself did not subscribe to pacifism, and did not reject the use of armed revolt. He demonstrated this with his support for John Brown and other violent abolitionists, writing of Brown that The question is not about the weapon. At some point anarcho-pacifism had as its main proponent Christian anarchism, the Tolstoyan movement in Russia was the first large-scale anarcho-pacifist movement. The movements adherents were active throughout Russia and followed a vegetarian diet, because of their refusal to recognize the authority of the Tsarist state they were targeted for severe repression and many were killed outright or relocated to Siberia. Most of them were killed in the purges under Lenin and Stalin, Violence has always been controversial in anarchism. While many anarchists embraced violent propaganda of the deed during the nineteenth century, ferdinand Domela Nieuwenhuis was also instrumental in establishing the pacifist trend within the anarchist movement. The Ligue antimilitariste was to become the French section of the Association internationale antimilitariste founded in Amsterdam in 1904, tolstoys philosophy was cited as a major inspiration by Mohandas Gandhi, an Indian independence leader and pacifist who self-identified as an anarchist. Gandhis ideas were popularised in the West in books such as Richard Greggs The Power of Nonviolence, the latter is particularly important for anarchists since, as one himself, de Ligt specifically addressed those who lust for revolution. The more violence, the revolution, he declared. He also linked Gandhian principled nonviolence with the nonviolent direct action of the syndicalists. The Conquest of Violence alludes to Kropotkins The Conquest of Bread, the American writer Dwight Macdonald endorsed anarcho-pacifist views in the 1940s and used his journal politics to promote these ideas. A leading British anarcho-pacifist was Alex Comfort who considered himself an aggressive anti-militarist and he was an active member of CND. Among the works on anarchism by Comfort is Peace and Disobedience, one of many pamphlets he wrote for Peace News and the Peace Pledge Union and he exchanged public correspondence with George Orwell defending pacifism in the open letter/poem Letter to an American Visitor under the pseudonym Obadiah Hornbrooke. In the 1950s and 1960s anarcho-pacifism began to gel, tough-minded anarchists adding to the mixture their critique of the state, other notable anarcho-pacifist historical figures include Ammon Hennacy, Dorothy Day and, for a brief period between 1939 and 1940, Jean-Paul Sartre. Dorothy Day, was an American journalist, social activist and devout Catholic convert and she was also considered to be an anarchist, and did not hesitate to use the term
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Anarcho-syndicalism
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The basic principles of anarcho-syndicalism are solidarity, direct action and direct democracy, or workers self-management. The end goal of anarcho-syndicalism is to abolish the wage system, Anarcho-syndicalist theory therefore generally focuses on the labour movement. Reflecting the anarchist philosophy from which it draws its primary inspiration, hubert Lagardelle wrote that Pierre-Joseph Proudhon laid out fundamental ideas of anarcho-syndicalism, and repudiated both capitalism and the state in the process. He viewed free economic groups and struggle, not pacifism as dominant in humans, the CNT started small, counting 26,571 members represented through several trade unions and other confederations. In 1911, coinciding with its first congress, the CNT initiated a strike that provoked a Barcelona judge to declare the union illegal until 1914. That same year of 1911, the union officially received its name. From 1918 on the CNT grew stronger, the CNT had an outstanding role in the events of the La Canadiense general strike, which paralyzed 70% of industry in Catalonia in 1919, the year the CNT reached a membership of 700,000. Around that time, panic spread among employers, giving rise to the practice of pistolerismo and these pistoleros are credited with killing 21 union leaders in 48 hours. In 1922 the International Workers Association was founded in Berlin, the CNT joined immediately, however, the following year, with the rise of Miguel Primo de Riveras dictatorship, the labor union was outlawed, once again. The first secretaries of the International included the writer and activist Rudolph Rocker, along with Augustin Souchy. Following the first congress, other groups affiliated from France, Austria, Denmark, Belgium, Switzerland, Bulgaria, Poland and Romania. Later, a bloc of unions in the USA, Colombia, Peru, Ecuador, Guatemala, Cuba, Costa Rica and El Salvador also shared the IWAs statutes. The biggest syndicalist union in the USA, the IWW, considered joining but eventually ruled out affiliation in 1936, citing the IWAs policies on religious and political affiliation. The Industrial Workers of the World, although not anarcho-syndicalist, were informed by developments in the revolutionary syndicalist milieu at the turn of the 20th century. Although the terms anarcho-syndicalism and revolutionary syndicalism are often used interchangeably, the Biennio Rosso was a two-year period, between 1919 and 1920, of intense social conflict in Italy, following the first world war. The Biennio Rosso took place in a context of crisis at the end of the war, with high unemployment. It was characterized by strikes, worker manifestations as well as self-management experiments through land. In Turin and Milan, workers councils were formed and many factory occupations took place under the leadership of anarcho-syndicalists, the agitations also extended to the agricultural areas of the Padan plain and were accompanied by peasant strikes, rural unrests and guerilla conflicts between left-wing and right-wing militias
11.
Synthesis anarchism
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It is the main principle behind the anarchist federations grouped around the contemporary global International of Anarchist Federations. Regardless, to these anarchists the economic preferences are considered to be of importance to abolishing all coercive authority. This conflict soon spread outside of Spain and the discussion found its way into the pages of La Revolte in Paris. This provoked many anarchists to agree with Errico Malatestas argument that t is not right for us, to say the least, Volin was a prolific writer and anarchist intellectual who played an important part in the organization and leadership of Nabat. The Nabat Confederation of Anarchist Organizations, better known simply as Nabat, was an anarchist organization that came to prominence in Ukraine during the years 1918 to 1920. The area where it held the most influence is sometimes referred to as the Free Territory, the uniform platform for Nabat was never truly decided upon, but Volin used what he had written and the inspiration from Nabat to create his Anarchist Synthesis. Voline along with Molly Steimer, Fleshin, and others wrote a reply stating that to To maintain that anarchism is only a theory of classes is to limit it to a single viewpoint, Anarchism is more complex and pluralistic, like life itself. Its class element is above all its means of fighting for liberation, its character is its ethical aspect. Two texts made as responses to the Platform, each proposing a different organizational model, became the basis for what is known as the organisation of synthesis, or simply synthesism. Voline published in 1924 a paper calling for the anarchist synthesis and was also the author of the article in Sébastian Faures Encyclopedie Anarchiste on the same topic, the platformists wanted to push their ideas forward through organizing an international anarchist congress on February 12,1927. In Italy, the synthesis anarchism federation Unione Anarchica Italiana emerged from the Unione Comunista Anarchica Italiana in 1920, the Unione Anarchica Italiana emerged just after the biennio rosso events and lasted until 1929 when it was banned by the Fascist regime. The Programma Anarchico of the Unione Anarchica Italiana was written by Errico Malatesta, the Dielo Truda platform in Spain also met with strong criticism. The main goal there was conciling anarcho-communism with anarcho-syndicalism, J. Elizalde was a founding member and first secretary of the Iberian Anarchist Federation as well as a prominent local individualist anarchist. In 1945, the synthesist Italian Anarchist Federation was founded in Carrara, in it the individualist anarchist Cesare Zaccaria played an important role in conciling conflicting factions. The Italian FAI adopted an Associative Pact and the Anarchist Program of Errico Malatesta, the Fédération Anarchiste was founded in Paris, France on December 2,1945. These organizations were inspired on synthesist principles. Anarchist Synthesis by Volin Sébastien Faure, the Anarchist Synthesis Synthesis Anarchism / Anarchism Without Adjectives (an archive with texts related to synthesis anarchism as well as anarchism without adjectives
