Sociology

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The Promise of an Anarchist Sociological Imagination by Erwin F. Rafael

A free society of free individuals sounds “deceptively simple” (Milstein 2010a:12). Anarchism is an attempt to synthesize the liberal aim of “an individual who can live an emancipated life” and the socialist aim of “a community structured along collectivist lines.” (Milstein 2010a:13). Anarchism acknowledges the tension between individual and collective freedom, and instead of propping up one side of the equation like liberalism and authoritarian socialism did, anarchism asks the more pragmatic question: “Acknowledging this self-society juggling act as part of the human condition, how can people collectively self-determine their lives to become who they want to be and simultaneously create communities that are all they could be as well?” (Milstein 2010a:14).

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Formulating an Anarchist Sociology by Matthew S. Adams

We do not seek the illusory intellectual security of a universal theory of human history and society, an unfortunate legacy of Empire that plagues modern systems of thought including sociology. The sociological imagination should serve not as a blanket with which to smother our aspirations for freedom with technocratic prescriptions of how we should live our lives, but as “a helpful lens to view the potentially most successful avenues towards change” (Shantz and Williams 2014:10). Its normative promise would be realized only if the way we think is itself an exemplar of the freedom we aspire for: cognizant of human diversity, non-controlling in purpose, and experimental in spirit. The anarchist sociological imagination engenders a quality of mind that seeks to understand the world not in order to command it, but to support and participate in the process of its joyful transformation towards a free society of free individuals.

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Letter to the American Journal of Sociology by Benjamin Tucker

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Sociobiology or Social Ecology by Murray Bookchin

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The Socioeconomic Guardians of Scarcity by Philip Richlin

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The Anarchist Sociology of Federalism by Colin Ward

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Bloom Theory by Tiqqun

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Form-of-Life by Giorgio Agamben

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Socio-Economic condition of Bangladesh! by Bangladesh Anarcho-Syndicalist Federation

The proletariat had nothing to lose but their chains. That was speaking figuratively. By the time Europe had mostly abolished slavery, at least officially. It was said to the wage slavery of the free laborer, who nonetheless suffered intense poverty in the Europe of the past just as free laborers suffer today in the Third World. In our land, our people suffer not just from “wage slavery” of the free laborer, but also slavery in its most vicious and barbaric form still exists even though it is now the twenty-first century. And it is only getting worse with the globalization of capitalism. Slavery, human trafficking, in Bangladesh is now tightly bound to the global market.

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Refugee Studies

From “refugee” to “migrant” in Calais solidarity activism: Re-staging undocumented migration for a future politics of asylum by Naomi Millner

The framing of issues of migration and clandestine travel in the European Union are tied up witha historically-specific ethos towards the outsider, which, after philosopher Jacques Rancière, I terma“count”. The count shaping the interventions of contemporary advocacy and humanitarian groupsderives from conceptions of ethics rooted in political modernity, andefor Rancièreeare also respon-sible for foreclosing disruptive appearances of equality. In practice, postures of compassion towards therefugee convert expressions of vocal dissent into matters for moral sympathy. In this paper I explore theimplications of this claim for a future politics of asylum, focussing on moments of interruption to anunderlying count. I suggest that the staging of the situation of undocumented migrants in Calais throughthefigure of the migrant rather than the refugee demonstrates a recasting of activism as a form ofpolitical listening rather than political speechein this sense the interventions of anarchistic network NoBorders reflect a call for a continuous“recount”of the situation, over an affirmation of a particularframing of the situation. In some ways this call remains problematic, sometimes reframing the voices oflocal people and migrants according to an external vision of politics. Nevertheless, I hold that thisdenaturalisation of compassionate hospitality as the only ethical response to asylum is useful in thebroader terrain of political dissent, and points to the importance of embodied habit as a locus forenduring social transformations.

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Acts of Demonstration Mapping the Territory of Non-Citizenship by William Walters

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Migrant Citizenships and Autonomous Mobility’s by Peter Nyers

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The colonial and post-colonial dimensions of Algerian migration to France by Jim House

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