Modern anarchist movements have existed for over 150 years. The black flag of anarchy remains a symbol of political rebellion, particularly for restless or disenchanted young people. However, Keith Preston argues in this volume that anarchism has reached a crossroads as a political philosophy. He criticizes many contemporary anarchists as anachronistic, shallow, or even status quo in their thinking. It is Preston's contention that anarchist movements will have to grow intellectually and forge new strategic paths for themselves if they are to become politically relevant in the twenty-first century. Preston offers a substantive critique of not only his fellow anarchists, but of the condition of Western civilization itself. He recognizes the process of unprecedented centralization of political and economic power that is now taking place on a global scale. Preston's response is an unhesitating call for revolutionary action against this emerging global order. He likewise offers a critique of the inadequacies of the both the Left and Right and suggests this archaic model of the political spectrum should be discarded. It is Keith Preston's contention that anarchism should reclaim the position it held over a century ago, that of the premiere revolutionary movement throughout the world. Preston introduces his visionary tactic of "pan-secessionism" as a means of developing mutual cooperation between resistance movements with widely varying cultural and ideological values. Drawing upon an eclectic array of philosophical and historical currents, Keith Preston offers a revolutionary political vision of decentralized pluralism manifested as a world of self-managed communities.

In this groundbreaking collection of essays, anarchism in Latin America becomes much more than a prelude to populist and socialist movements. The contributors illustrate a much more vast, differentiated, and active anarchist presence in the region that evolved on simultaneous-transnational, national, regional, and local-fronts. Representing a new wave of transnational scholarship, these essays examine urban and rural movements, indigenous resistance, race, gender, sexuality, and social and educational experimentation. They offer a variety of perspectives on anarchism's role in shaping ideas about nationalism, identity, organized labor, and counterculture across a wide swath of Latin America.

In the quarter century that has passed since the collapse of the Soviet Union and the end of the Cold War, fanciful establishment intellectuals have advanced the idea that an "end of history" has somehow arrived. The model of "democratic capitalism" is said to be the final stage in the development of political economy. It is often suggested that it is simply a matter of waiting for the rest of the world to catch up, and at that point the Western model will have achieved a final and eternal triumph. In this work, the anarchist philosopher Keith Preston expresses skepticism of these presumptions. Expounding upon the critique of modernity advanced by Friedrich Nietzsche well over a century ago, Preston argues that the historical cycle associated with the rise of modernity is winding down. The forces of globalism, liberalism, capitalism, democracy, and Americanization are closer to achieving universal hegemony than ever before. Yet Preston subjects all of these to relentless criticism, and challenges virtually every presumption of the present era's dominant ideological model. Drawing upon a wide range of ideological currents and intellectual influences, Preston observes how the hegemony of what he calls the "Anglo-American-Zionist-Wahhabist" axis is being challenged within the realm of international relations by both emerging blocks of rival states and insurgent non-state actors. Citing thinkers as diverse as Ernst Junger and Emma Goldman, Max Stirner, Alain de Benoist, Hans Hermann Hoppe and Kevin Carson, Preston offers an alternative vision of what the future of postmodern civilization might bring.

No book has ever presented a selection of writings of anarchists from the Portuguese?speaking world to an English?speaking audience. In The Luso?Anarchist Reader, writings by feminist radicals such as Maria Lacerda de Moura and anarchist communists such as Neno Vasco are made available in English for the first time. Researchers and activists interested in achieving a more comprehensive understanding of people's movements could certainly stand to benefit from exposure to these texts. Groups such as the Anarchist Federation of Rio de Janeiro are organizing in both urban and rural Brazil, sometimes working as part of a larger umbrella organization known as Brazilian Anarchist Coordination or CAB coordinating the efforts of various anarchist associations. Anarchists participated in the massive 2013 protests in Brazil, protests that brought together millions of people to speak out against corruption and for a variety of social causes. Anarchists are active in anti?austerity protests in Portugal against the European troika. Given the visibility of anarchism in the Portuguese?speaking world, Brazil in particular, the need to understand the roots of this anarchist tradition is especially salient. Anarchism in the Portuguese?speaking world during the early twentieth century brought together immigrants, people of African and indigenous descent, and feminists to forge a solidarity?based alliance for change. The young anarchist activists questioning the status quo today stand on ground seeded by the hard work of their predecessors.

In the late 19th and early 20th century, anarchism was the most feared revolutionary movement in the world. However, in the century anarchism was eclipsed by the rise of the modern totalitarian states, world wars, and the emergence of technocratic managerial economies. Meanwhile, anarchists have failed to provide alternatives to this dominant form of political economy. In this work, the anarchist theoretician Keith Preston places the blame for these failures on the shoulders of his fellow anarchists. He criticizes the contemporary anarchist movement for having degenerated into a fashionable youth culture that has lost the ferocity of historic anarchism. Instead, present day anarchists are more likely to serve as the lackeys of political correctness than the vanguard of revolution. Preston discusses the possibility of new directions for modern anarchists. These include the formation of strategic alliances for the purpose of overthrowing states, ruling classes, and empires by means of the visionary concept of pan-secessionism. He recognizes that anti-state revolutionaries will eventually need to achieve victory through "fourth generation warfare" i.e. an insurgency on the model of groups like Hezbollah or the Peoples War Group. Further, Preston argues that the social base of anarchism should not be fanciful intellectuals or privileged-class university students. Instead, the foundation of revolutionary struggle should be the "lumenproletariat" of the permanently unemployed, the dispossessed, the prisoner, the prostitute, and the homeless. Preston subsequently surveys a plethora of trends that provide a basis for anarchist optimism.

This book follows the life of Ivan Agueli, the artist, anarchist, and esotericist, notable as one of the earliest Western intellectuals to convert to Islam and to explore Sufism. This book explores different aspects of his life and activities, revealing each facet of Agueli's complex personality in its own right. It then shows how esotericism, art, and anarchism finally found their fulfillment in Sufi Islam. The authors analyze how Agueli's life and conversion show that Islam occupied a more central place in modern European intellectual history than is generally realized. His life reflects several major modern intellectual, political, and cultural trends. This book is an important contribution to understanding how he came to Islam, the values and influences that informed his life, and-ultimately-the role he played in the modern Western reception of Islam.