Level 6: The Globalisation Debate

Progress in Human Geography, 2006

This paper's focus is what we call 'autonomous geographies' -spaces where there is a desire to constitute non-capitalist, collective forms of politics, identity and citizenship. These are created through a combination of resistance and creation, and a questioning and challenging of dominant laws and social norms. The concept of autonomy permits a better understanding of activists' aims, practices and achievements in alter-globalisation movements. We explore how autonomous geographies are multi-scalar strategies that weave together spaces and times, constituting in-between and overlapping spaces, blending resistance and creation, and combining theory and practice. We flesh out two examples of how autonomous geographies are made through collective decision-making and autonomous social centres. Autonomous geographies provide a useful toolkit for understanding how spectacular protest and everyday life are combined to brew workable alternatives to life beyond capitalism.

Anarchisms, Postanarchisms and Ethics, 2020

Bibliography of the text (contains a few errors and omissions)

2012

"Re-reading the economic landscape of the western world as a largely noncapitalist landscape composed of economic plurality, this paper demonstrates how economic relations in contemporary western society are often embedded in noncommodified practices such as mutual aid, reciprocity, co-operation and inclusion. By highlighting how the long-overlooked lived practices in the contemporary world of production, consumption and exchange are heavily grounded in the very types and essences of non-capitalist economic relations that have long been proposed by anarchistic visions of employment and organization, this paper displays that such visions are far from utopian: they are embedded firmly in the present. Through focusing on the pervasive nature of heterodox economic spaces in the UK in particular, some ideas about how to develop an anarchist future of work and organization will be proposed. The outcome is to begin to engage in the demonstrative construction of a future based on mutualism and autonomous modes of organization and representation."

Adopting an ‘anarchist squint’ (Scott, 2014: xii) this paper aims to expose, subvert, and undermine the dominant prima facie assumption that we live under a ‘neoliberal capitalist’ order. It achieves this primarily by drawing attention to the pervasive nature of alternative economic modes of human organisation within western society. Celebrating an ontology of economic difference, the paper argues that many of the existing ‘alternative’ modes of human organisation enacted through everyday material, social and emotional coping strategies are demonstrably and recognisably anarchistic. Far from being a residual and marginal realm, these anarchist forms of organisation – underpinned by mutual aid, reciprocity, co-operation, collaboration and inclusion – are found to be deeply woven into the fabric of everyday ‘capitalist’ life. Exploring the key implications for the organisation of everyday work, particularly at the household and community level, an economic future is envisaged in which anarchist modes of organisation flourish. The paper concludes by discussing why anarchist forms of organising and organisation should be harnessed, and how this might occur.

New Political Science: A Journal of Politics and Culture, 35(4): 604-626., 2013

Since the mid-1980s, and particularly throughout the first decade of the 21st century, the imperative of capitalist competition has become a totalizing and all-pervasive logic expanding to ever more social domains and geographical areas around the world. Sustained by neoliberal competition regulation and other regulatory provisions, excessive competition (over-competition) in the process of capital accumulation has become a major global force with highly detrimental social and environmental downsides . From the vantage point of a historical materialist perspective, the article provides an explanatory critique of capitalist competition and the atomistic and reductionist social scientific precepts that serve to legitimize the neoliberal type of competition regulation . By critically engaging with principles and values central to anarchism, such as equity, solidarity, cooperation, mutual aid and environmental sustainability, the article seeks to outline an alternative vision to the ideas and social practices that have sustained the existing competition order thus far.

New Political Science, 2013

Since the mid-1980s, and particularly throughout the first decade of the twenty-first century, the imperative of capitalist competition has become a totalizing and all-pervasive logic expanding to ever more social domains and geographical areas around the world. Sustained by neoliberal competition regulation and other regulatory provisions, excessive competition (over-competition) in the process of capital accumulation has become a major global force with highly detrimental social and environmental downsides. From the vantage point of a historical materialist perspective, the article provides an explanatory critique of capitalist competition and the atomistic and reductionist social scientific precepts that serve to legitimize the neoliberal type of competition regulation. By critically engaging with principles and values central to anarchism, such as equity, solidarity, cooperation, mutual aid, and environmental sustainability, the article seeks to outline an alternative vision to the ideas and social practices that have sustained the existing competition order thus far.

Social and Personality Psychology Compass 7/8(2013):513-525

When order is presumed to rely upon centralised authority, anarchy is assumed to mean violent chaos. However, anarchists have long argued, and demonstrated, that other forms of order are both possible and beneficial: ecologically, socially and psychologically. While anarchism has been influential in the development of psychology and is currently being taken up in related disciplines, with the exception of Dennis Fox's body of work anarchism has yet to be taken seriously in contemporary psychology. Drawing on anarchist, poststructuralist and feminist theory as well as personal experience, this paper offers an introduction to anarchism as not only a public social practice, but also an inner state of mind. This is offered in contrast to the state of mind which underpins the state as institution. The statist state of mind is characterised by representation over and above direct experience, an attraction to domination and control, and a continual reliance on fear. An other state of mind, necessary for and produced by anarchist(ic) social relations, is characterised by vitality (freedom-equality), non-attachment to memory and love. Such a state of mind, I argue, is cultivated through (spiritual) practice both internally and through free, equal and loving relations with others. Such nano- and mico-level processes networked together potentially result in the macro-level anarchist social relations more commonly associated with anarchist thought.