Anthropology, Ecology, and Anarchism: A Brian Morris Reader
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Over the course of a long career, Brian Morris has created an impressive body of engaging and insightful writings—from social anthropology and ethnography to politics, history, and philosophy—that is accessible to the layperson without sacrificing analytical rigor. But until now, the essays collected here, originally published in obscure journals and political magazines, have been largely unavailable to the broad readership to which they are so naturally suited. The opposite of arcane, specialized writing, Morris’s work takes an interdisciplinary approach that offers connections between various scholarly interests and anarchist politics and thought. There is a long history of anarchist writers drawing upon works in a range of fields, and Morris’s essays both explore past connections and suggest ways that broad currents of anarchist thought will have new and ever-emerging relevance for anthropology and many other ways of understanding social relationships.
Tenzin Gyatso. 1995. The World of Tibetan Buddhism. Boston: Wisdom Publication. Thapar, Romila. 1963. Asoka and the Decline of the Mauryas. London: Oxford University Press. Timmerman, Peter. 1992. ?It Is Dark Outside.? In Buddhism and Ecology, edited by Martine Batchelor and Kerry Brown, 65?76. London: Cassell. Worster, Donald. 1977. Nature?s Economy: A History of Ecological Ideas. Cambridge University Press. 5 Capitalism: The Enemy of Nature (2003) A review of Joel Kovel?s The Enemy of
vision of the Russian anarchist-geographer Peter Kropotkin (see Morris 2004). This meant that they were not only critical of Cartesian dualism but also of the scientistic ethic, most famously developed by Francis Bacon in his De Augmentis Scientiarum of 1623, that views the natural world simply as a human resource and encourages human domination of nature. There has, however, been a tendency among some scholars to suggest rather misleadingly, if not bizarrely, that ?humanism? is simply a secular
a high degree of industrial technology, with a corresponding degree of centralised institutions through which the social and economic life would be ?managed.? The state, for Marx and Engels, would ?administer? society. As they put it in their address to the central committee of the Communist League (1850): the workers must strive to create a German republic, and within this republic strive ?for the most decisive centralization of power in the hands of the state authority.? No wonder Bakunin, with
mother goddess cults?seems to be particularly associated with horticultural societies that lack the plough, in which one finds developed political systems in the form of chiefdoms, and where there is what Poewe (1981) described as a complementary dualism between men and women. In these situations, subsistence agriculture is the domain of women, and men are actively engaged in hunting and trade that takes them for long periods away from the home base. Given their dominance in the subsistence
the poststructuralists. Protest and radical activism have always been an essential part of class struggle anarchism (see Sheehan 2003, Franks 2006). But who are these ?new anarchists?? Well, according to Ruth Kinna, they essentially muster under six ideological categories, namely: Murray Bookchin?s eco-socialism; the anarcho-primitivism of John Zerzan; the acolytes of the radical individualism of Max Stirner; the poetic terrorism (so-called) of Hakim Bey and John Moore, who follow the rantings