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Nestor Mahkno. A Ukrainian Anarchist who fought both the Russian White Army as well as the Red Army during the Russian Civil War. He and his men established a "libertarian communist" society in Southern & Eastern Ukraine.

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Anarchist Theorist who wrote such books as "Bullshit Jobs" and "Debt".

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A Kurdish revolutionary and former leader of the PKK. His ideas with synthesis anarchism and social ecology have been the foundation of the a new revolutionary society in NE Syria known as Rojava.

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This is an article exploring the history of Anarchism both in the past and present.

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Not protest but direct action: anarchism past and present

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H&P is a unique collaboration between Kings College London and the University of Cambridge. A network of 500+ historians who engage with policy makers and the media.

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An article explaining how the current cultural dimensions lead to a resurgence of the movement.

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Inside Higher Ed | Higher Education News, Events and Jobs

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Is anarchism the future of the cultural left?

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This article explores the environmental and material conditions that led to the popularity of a certain strain of anarchism in the 20th century.

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Kenyon Zimmer Haymarket and the Rise of Syndicalism 2019

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Global Inequality & How It's Effected Me

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Global Inequality & How It's Effected Me

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How I am most impacted by global inequality is sadly being able to have access to cheap foreign-made goods at the expense of workers in the global south.

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We have long known that the industrial rise of rich countries depended on extraction from the global South during the colonial era. Europe's industrial revolution relied in large part on cotton and sugar, which were grown on land stolen from Indigenous Americans, with forced labour from enslaved Africans. Extraction from Asia and Africa was used to pay for infrastructure, public buildings, and welfare states in Europe - all the markers of modern development. The costs to the South, meanwhile, were catastrophic: genocide, dispossession, famine and mass impoverishment.

Imperial powers finally withdrew most of their flags and armies from the South in the mid-20th century. But over the following decades, economists and historians associated with "dependency theory" argued that the underlying patterns of colonial appropriation remained in place and continued to define the global economy. Imperialism never ended, they argued - it just changed form.

They were right. Recent research demonstrates that rich countries continue to rely on a large net appropriation from the global South, including tens of billions of tonnes of raw materials and hundreds of billions of hours of human labour per year - embodied not only in primary commodities, but also in high-tech industrial goods like smartphones, laptops, computer chips and cars, which over the past few decades have come to be overwhelmingly manufactured in the South.

This flow of net appropriation occurs because prices are systematically lower in the South than in the North. For instance, wages paid to Southern workers are on average one-fifth the level of Northern wages. This means that for every unit of embodied labour and resources that the South imports from the North, they have to export many more units to pay for it.

Economists Samir Amin and Arghiri Emmanuel described this as a "hidden transfer of value" from the South, which sustains high levels of income and consumption in the North. The drain takes place subtly and almost invisibly, without the overt violence of colonial occupation and therefore without provoking protest and moral outrage.

In a recent paper published in the journal New Political Economy, we built on the work of Amin and others to quantify the scale of drain through unequal exchange in the post-colonial era. We found that the drain increased dramatically during the 1980s and 1990s, as neoliberal structural adjustment programmes were imposed across the global South. Today, the global North drains from the South commodities worth $2.2 trillion per year, in Northern prices. For perspective, that amount of money would be enough to end extreme poverty, globally, fifteen times over.

Over the whole period from 1960 to today, the drain totalled $62 trillion in real terms. If this value had been retained by the South and contributed to Southern growth, tracking with the South's growth rates over this period, it would be worth $152 trillion today.

These are extraordinary sums. For the global North (and here we mean the US, Canada, Australia, New Zealand, Israel, Japan, Korea, and the rich economies of Europe), the gains are so large that, for the past couple of decades, they have outstripped the rate of economic growth. In other words, net growth in the North relies on appropriation from the rest of the world.

For the South, the losses outstrip foreign aid transfers by a wide margin. For every dollar of aid the South receives, they lose $14 in drain through unequal exchange alone, not counting other kinds of losses like illicit financial outflows and profit repatriation. Of course, the ratio varies by country - higher for some than others - but in all cases, the discourse of aid obscures a darker reality of plunder. Poor countries are developing rich countries, not the other way around.

Neoclassical economists tend to see low wages in the South as "natural" - a kind of neutral market outcome. But Amin and other economists from the global South argued that wage inequalities are artefacts of political power.

Rich countries have a monopoly on decision-making in the World Bank and IMF, they hold most of the bargaining power in the World Trade Organization, they use their power as creditors to dictate economic policy in debtor nations, and they control 97 percent of the world's patents. Northern states and corporations leverage this power to cheapen the prices of labour and resources in the global South, which allows them to achieve a net appropriation through trade.

During the 1980s and 1990s, IMF structural adjustment programmes cut public sector wages and employment, while rolling back labour rights and other protective regulations, all of which cheapened labour and resources. Today, poor countries are structurally dependent on foreign investment and have no choice but to compete with one another to offer cheap labour and resources in order to please the barons of international finance. This ensures a steady flow of disposable gadgets and fast fashion to affluent Northern consumers, but at extraordinary cost to human lives and ecosystems in the South.

There are several ways to fix this problem. One would be to democratise the institutions of global economic governance, so that poor countries have a fairer say in setting the terms of trade and finance. Another step would be to ensure that poor countries have the right to use tariffs, subsidies and other industrial policies to build sovereign economic capacity. We could also take steps toward a global living wage system and an international framework for environmental regulations, which would put a floor on labour and resource prices.

All of this would enable the South to capture a fairer share of income from international trade and free its countries to mobilise their resources around ending poverty and meeting human needs. But achieving these goals will not be easy; it will require an organised front among social movements toward a fairer world, against those who profit so prodigiously from the status quo.
The views expressed in this article are the author's own and do not necessarily reflect Al Jazeera's editorial stance.

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Rich countries drained $152tn from the global South since 1960

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Imperialism never ended, it just changed form.

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Degrowth is a movement to end our model of endless profit and growth at the expense of our well-being and the environment and instead focus on addressing human needs.

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"Pre-colonial indigenous societies were in part organized with relationships of reciprocity and complementarity, and a respect for plurality, coexistence and equality."

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Pachakuti: Indigenous perspectives, degrowth and ecosocialism | Climate & Capitalism

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To enter this dialogue with respect, we need an introduction to this movement, which some call the “Pachakuti”, a term taken from the Quechua “pacha”, meaning time and space or the world, and “kuti”…

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"In Salem, kites with wire or tinsel strings or tails are outlawed, and kites in general must be kept at least 50 feet away from a power line." Laws like these are socially constructed.

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That's on the books?
Many laws make sense. But then there are those that are just plain random, quirky and extremely micro, or at least they appear to be.

In Carmel, California, for example, people technically need a permit to wear shoes with heels taller than two inches. In South Dakota, it's legal to use fireworks or pyrotechnics to keep birds away from sunflower crops, as long as you're farther than 660 feet from an occupied home, church or schoolhouse.

So what about Oregon? Here are 25 state or city laws that are a bit more obscure than others. Information is from published city code manuals or state databases available online as of March 9.
Brian Feulner/The Oregonian Odd Portland 'rules'
Before we dive into actual quirky laws, let's take a moment to remind ourselves that everything we read on the Internet isn't exactly true. In this case, several sites have claimed that Oregon and its cities are beholden to some strange laws that just aren't real.

For example, one site stated that it's unlawful for Portlanders to whistle underwater, wear roller skates in public bathrooms, get married on an ice rink or have your shoes untied while walking on the street.

But, an employee with the city auditor's office couldn't find mention of any of those rules in code or charter documents. I guess I'll now go gleefully jump in a pool and practice my whistling skills.
Randy L. Rasmussen/The Oregonian Fishing with corn
Sites have also claimed that it's illegal for Oregonians to fish using canned corn.

Not quite the case, said a spokesman with the state Department of Fish and Wildlife. You can fish with corn if you'd like (it's actually popular bait for kokanee, he said) but so-called chumming is not allowed - it's against the rules to empty cans of corn out into the water in an effort to attract fish to the area. Also, some spots might be designated for fly-fishing or fishing with lures only.
Juggling in Hood River
Others are a bit of a toss up. Several sites say that you must have a license to juggle in Hood River. City representatives said the rule does exist, but it is not enforced and couldn't be located in any city documents. So sounds like it's sort of, maybe, kind of a legit rule. Do with that what you will.
AP Photo/Jonathan J. Cooper Use public restrooms as intended
In Portland, a person is in violation of city code for laying, standing, sitting or climbing on any fixtures located inside a public restroom that are not intended for that purpose. It's also unlawful for two or more people to occupy a public restroom designed for one person, unless the person is helping a child, elderly person or disabled individual. You know what public restrooms are designed for, so use them for their rightful purpose.

Read it here.
Associated Press Highways are not for human waste
A person can get knocked with a misdemeanor for "improperly disposing of human waste" by operating a motor vehicle and throwing waste out the window or leaving it on the roadside. So if you're desperate for a bathroom, don't turn the highway into one.

Read it here.
Beth Nakamura/The Oregonian Don't leave the ice box open
Now onto some real laws.

In Vale, a small Eastern Oregon town nearly in Idaho, if you want to abandon an icebox or refrigerator where children could access it, take the door off first. Other cities, like Salem, also have rules against abandoned iceboxes. So make sure your old refrigerator can serve another purpose aside from ensnaring small children.

Read it here.
Keep the kids in the car
Carrying a minor on the hood, fender, running board, open truck bed or any other external part of a motor vehicle on a highway is a Class B traffic violation. A few exceptions to the rule-- parades, for employment or a hunting trip, if a minor is in a truck bed and secured with a seatbelt or if all other available seat belts are in use. It's logical, but really, keep the kids buckled up and in the car.

Read it here.
No 'Bean Shooters and Slingshots'
In Salem, it's against the code for a person to use any "bean shooter, slingshot or any other contrivance used in shooting beans, stones, pebbles, or other substance or thing, in or upon any street, alley, or public place within the city." OK, then ... we are putting the bag of rocks and the rubber slingshot away now.

Read it here.
Lynne Sladky/The Associated Press No 'Fore!' in the park
Marion County park ordinances forbid people from hitting a golf ball in any park, unless the area is expressly designated for the activity. Sorry, Tiger!

Read it here.
Benjamin Brink/The Oregonian Turn down the piano!
In the tiny town of Hines, Oregon, and other cities, it's prohibited to use or operate an "automatic or electric piano, phonograph, loudspeaker or sound-amplifying device" so loud that it "disturbs" those in the general vicinity. A piano can be too loud these days?

Read it here.
Nuran Alteir | The Oregonian/OregonLive Close the car doors
It's illegal in Oregon to leave a car door open in the way of traffic or pedestrians "for a period of time longer than necessary to load or unload passengers."

Read it here.
Jamie Hale/The Oregonian Keep the tinsel out of the kite
In Salem, kites with wire or tinsel strings or tails are outlawed, and kites in general must be kept at least 50 feet away from a power line. In the words of Mary Poppins and friends, " let's go fly a kite!" (without tinsel, she means.)

Read it here.
No hitching a ride
It's illegal in Portland for anyone on roller skates, a sled, a skateboard or other item with wheels to hold onto a vehicle for the purpose of being towed.

Read it here.
Dave Killen/The Oregonian No cruising
In Portland, between the hours of 9 p.m. and 5 a.m., vehicles are not allowed to pass along or across an area designated by signage as a "traffic congestion thoroughfare" more than twice, according to city code. No dawdling, folks, go straight there and back.

Read it here.
No swearing in public
In Klamath Falls, it's against city rules to use any "abusive language or gesture(s)" in a public place to puposefully cause alarm or annoy people. So if you must swear, mumble to yourself.

Read it here.
Hannah Leone/The Oregonian Separate the animals
In Oregon City, "all domestic animals in the act of copulation exposed to public view" are categorized with other "nuisances affecting morals." Take it inside, Fido!

Read it here.
Janet Eastman/The Oregonian Keep the garage sales to a minimum
In the coastal town of Coos Bay, city ordinances limit residents to two garage sales a year per household, and the sale can't last longer than five days. In Salem, sales are limited to three a year, lasting no more than three days each. So, if you're going to sell your junk, make it snappy!

Read it here.
No spitting, please
The city of Sheridan has an ordinance outlawing any "expectoration," a.k.a. spitting or coughing stuff up, on the street, sidewalk or any public buildings, aside from receptacles provided for the purpose. Save your spitballs and all things related for once you're home, then.

Read it here.
Kristyna Wentz-Graff/The Oregonian No bridge sitting here
Portland's bridges look pretty, but you aren't allowed to sit, stand on, or lean over a bridge railing across the Willamette River unless you have permission from a government agency or you are completing bridge maintenance work, according to city code.

Read it here.
Vincent Tremeau/The Associated Press Hide the "burglar's tools" out of town
In Hines ( and other towns, like Tigard) it is against city rules to possess a so-called "burglar tool" or anything else with the intent of using it to steal or forcibly enter a premise. For this ordinance, burgular tools include "an acetylene torch, electric arc, burning bar, thermal lance, oxygen lance or other similar device capable of burning through steel, concrete or other solid material, or nitroglycerine, dynamite, gunpowder or any other explosive, tool, instrument, or other article adapted, designed or commonly used for committing or facilitating a forcible entry into premises or theft by a physical taking." Whew. That is quite a list.
Read it here. Isaac Brekken/The Associated Press Don't test the limits
Per Oregon law, a person is guilty of speed racing on a highway if they drive a vehicle as a test of physical endurance. So don't get caught long-distance racing.

Read it here.
Stay in the present
City code in Yamhill outlaws any "occult arts," meaning any action of astrology, fortune telling, clairvoyance, and so on, to attempt to tell the future, locate stolen property, give advice, and other actions. Hide the ouija board!

Read it here.
The Associated Press Limit your car repair
In Gresham, there is a pretty specific rule about car repairs, and apparently, you can't do it whenever you'd like. A person can't work on vehicle repair "on a property with a single family dwelling or duplex on more than two days" within a week.

Read it here.
Stephanie Yao Long/The Oregonian Don't dye the chicks
In Eugene, city code forbids selling or giving away any baby chicks, rabbits or goslings that have been dyed or artificially colored. Did the birds and bunnies ask for this one?

Read it here.
Dillon Pilorget | The Oregonian/OregonLive Bees and cats are free to run
In Springfield, bees and cats are the only farm animals allowed to run at large around the city. Also, you have to have a license to own a pot-belly pig, and it must be spayed or neutered and weigh less than 95 pounds. Time to get rid of the cat leash...hooray!

Read it here.
Mike Zacchino/The Oregonian No nighttime cemetery parties
It's against Eugene city code to be in a cemetery between the hours of 10 p.m. and 6 a.m.

Read it here.
Thomas Boyd/The Oregonian No dead animals
In Vale, it's against city rules to let an animal carcass remain on public property or in view on private property "for a period of time longer than is reasonably necessary to remove or dispose of the carcass." Other cities have similar rules about nuisances such as animal carcasses, some with more definitive timelines than Vale.

Read it here.
Ross William Hamilton/The Oregonian Dog limits
An Oregon law caps the number of "sexually intact" dogs over the age of 2 that a person can have at 50. The 2009 law was geared toward adding guidelines for dog breeding.

Read it here.
Randy L Rasmussen/The Oregonian What did we miss?
So, we of course didn't peer into every nook and cranny of Oregon city and state laws. Do you know of obscure laws in your home town? Feel free to weigh in in the comments.

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That's on the books? Many laws make sense. But then there are those that are just plain random, quirky and extremely micro, or at least they appear to be. In Carmel, California, for example, people technically need a permit to wear shoes with heels taller than two inches.

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The Relationship Between Inequality and Conflict (Chapter 3)

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The Relationship Between Inequality and Conflict (Chapter 3)

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I wanted to research the connection between inequality and armed conflict after reading about FARC. The study finds a positive correlation between conflict and inequality/poverty.

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War and inequalities develop faster than the analysis, understanding and learning of their root causes and consequences. Conflict and inequalities have been a reality throughout human history, which even today continue to grow in numbers. The vast literature on war…

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Study On Explotaition Of Periphery Countries (Chap 4)

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Study On Explotaition Of Periphery Countries (Chap 4)

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Analysis by Jason Hickel on how global powers drain wealth from poor nations.

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Neocolonialism & Health Outcomes (Chapter 5)

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Neocolonialism & Health Outcomes (Chapter 5)

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A look into the correlation between neocolonialism and health outcomes in individual nations.

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Neocolonialism and Global Health Outcomes: A Troubled History

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Neocolonialism created a harmful legacy of poor global health outcomes and widespread health system inequities. An expert’s Q&A on changing the status quo.

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"An African state that staunchly resisted neocolonialism at this time was Ghana, with leadership coming from Kwame Nkrumah, the first prime minister and president of the country (figure 5.5). He is a central thinker in our understanding of neocolonialism and was among the first to coin the term. In his book Consciencism: Philosophy and Ideology for De-Colonisation, Nkrumah critiqued that aid, trade, finance, and security interventions would be used as a tool by foreignpowers to keep African former colonies economically and politically subordinate to their interests"

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The textbook also illustrates a graph that correlates lower unionization rates with increasing incomes for the richest people.

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"The Haymarket Massacre, as it has come to be known, provided a pretext for authorities to

criminalize the labor movement across the country. At least 50 union halls and worker hangouts

were raided nationwide. In Chicago, eight prominent anarchist organizers were arrested on false

25 charges of planning the bombing. Despite no evidence linking them to the bombing, four were

hanged and one was violently killed while behind bars." (Page 25 Chapter 6)

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Study revealing how many police killings are mislabeled or unreported.

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Institute for Health Metrics and Evaluation

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The Lancet: More than half of police killings in USA are unreported and Black Americans are most likely to experience fatal police violence

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More than 55% of deaths from police violence in the USA from 1980-2018 were misclassified or unreported in official vital statistics reports according to a new study in The Lancet.

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Article On Education In Zapatista Controlled Chiapas (Chap 8)

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Article On Education In Zapatista Controlled Chiapas (Chap 8)

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"Zapatista education crosses wide areas of alternative knowledge and being, and offers a space where collective knowledge is aimed at social transformation."

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The first surprise when you get to the Zapatista community of Cintalapa is the contrast between the beauty of the Lacandon Jungle and the Mexican federal army checkpoint, set up outside the ejido.

For the Zapatista children it seems normal that their little bags are reviewed at the checkpoint, or that they are asked questions when they go to the fields with their parents. They have lived through this their entire lives. The adolescent girls seem to be upset that the soldiers look up and down or yell things at them. So the lives of children in the Zapatista territory of tseltales remain full of contradictions.

These are children living between resistance and death, children who attend and together with their parents and siblings build up the autonomous education of the Zapatistas; a form of education based on their own needs and supported by the community through popular assemblies and collective work.

The Zapatista project of autonomy is more than a political and economic proposal for local, municipal and regional self-governance. It constitutes a broad-based social and cultural initiative, of which education is a core element. As a socializing space, the school reproduces culture, practices and discourses; but it can also generate change and resistance, not only in the form of education, but in the subjects themselves, in their forms of community organization and their family relationships.

Although there are differences between municipalities, Zapatista autonomous education is conceived as a university of life. Its objectives and contents arise from the experienced problems, and the possible solutions, through reflection and collective participation.

In 2001, the Zapatista families of the Autonomous Municipality in Rebellion-Ricardo Flores Magón decided to take their children out of school in the Mexican official education system, which did not respect their culture and their history, and which did not teach the children their rights as indigenous peoples, forcing children to forget their indigenous languages and speak only Spanish. Some teachers openly criticized the EZLN and Zapatista families during class, punishing and harshly beating the children, shaming them for being indigenous peasants.

Needless to say, these forms of everyday cultural and physical violence gravely hurt the children, who in many cases returned home crying that they no longer wanted to go to the school of chopol ajualil (bad government). This direct experience of the children is one of the main reasons why the communities decided to organize their own autonomous education project called True Education - a dignified schooling system where both teachers and children are respected.

The 117 communities in the municipality each decided to include the children in the struggle, and removed them from the public schools. At the same time, they began to form autonomous education centers, whose teachers were democratically elected by their communities and trained by experienced external trainers like biologists, historians, agro-ecologists, journalists, engineers and some students in the Municipality Training Center.

The thematic axes of this form of autonomous education are the basic Zapatista demands for democracy, freedom and social justice, as well as the specific needs identified by each village, which have to be resolved through direct democratic assemblies.

The curriculum of the official schools is not removed entirely by the Zapatista schools, but is re-signified through local symbols, so that national and international heroes share space with Indians, the history of the Spanish colonizers is taught side-by-side with the history of the Tseltal, and the values of individualism, competition, consumerism and private property are seriously questioned and replaced with values like the community and solidarity.

The challenge for autonomous education is to turn the community into a classroom and to incorporate a formal system of Tseltal education, where children learn about planting and harvesting seasons, traditional festivals or about the oral tradition, in order to combine schooling with an indigenous upbringing. Promoters of True Education are not only trained to teach children literacy, but also acquire political-pedagogical tools to help instill the germs of a critical consciousness in the minds of the children:

Our education is about having a dignified struggle and one heart, so that we can walk together in the same direction. We believe that education is not only about teaching literacy and numeracy, but also about solving problems between our peoples, how to defend ourselves, about our history and how to keep on fighting.
- Hortencia, Tseltal promoter of True Education

The teaching and learning methods in these schools help children to develop a different way of seeing themselves in relation to their immediate reality. Unlike other - official - indigenous schools, they are taught to think of education as inherently political; they are taught how to fight, to take care of their environment and to take pride in defending their indigenous culture and land.

At the autonomous school, we speak Tseltal and we can say whatever is on our minds without any punishments (Gloria, 11 years old).

I like the autonomous school because they respect my word and the teacher doesn't say ugly things (Julia, 9 years old).

We can play and learn about our rights, and we know what the government does against our communities (Manuel, 12 years old).

Zapatista education allows children to identify themselves with the project of autonomy. They are fully immersed in the construction of a social and political reality while keeping up with the values of the movement, which is acquired in school and is reinforced thanks to the social and political activities in Zapatista territory. The autonomous school is a place of reflection where children say what they feel and think while constructing their own autonomous identity.

Almost half of the students at the autonomous school are girls, which is curious in an indigenous community: since they are young, girls have to help out at home, care for younger siblings or collect food in the mountain. One reason may be that teachers tend to be more flexible with attendance and punctuality, so that the girls can bring their siblings to the classroom.

From twelve years on, male youngsters can actively participate in the public and political life of the community and of the municipality, in sports and autonomous events. For female teenagers, however, it is virtually impossible to participate in these types of events - only in exceptional cases in which either the mother or the father has a political position that allows them to build other kinds of relationships:

When my sister Margarita was 14 years old, my mom decided to take her out of school because she needed to help her with my brothers. She cried a lot. My mom told her that it was not necessary to study since she will get married anyway (Laura, 10 years old).

In the autonomous education system, boys and girls learn about the "revolutionary laws of women" and how to appropriate certain principles and values to be able to transform their family and community life. Girls learn about their rights and how to make decisions, and they are actively engaged in Zapatista organization. Instead of getting married at age fourteen or fifteen, girls decide to become promoters of education, health or human rights, to be part of political committees or become insurgentas, as it does not involve a radical break from community ties.

Autonomous education is an opportunity to form a different type of socialization, arising out of different ideas and practices of gender relations and collective identity. As such, it is not limited to the political, social and cultural spheres: it crosses wide areas of alternative knowledge and being. Zapatista schools are places where collective knowledge is aimed at social transformation.

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Educate in resistance: the autonomous Zapatista schools

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Zapatista education crosses wide areas of alternative knowledge and being, and offers a space where collective knowledge is aimed at social transformation.

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How Christianity Was Used To Justify Slavery (Chap 9)

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How Christianity Was Used To Justify Slavery (Chap 9)

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Adapted from The Great Stain: Witnessing American Slavery by Noel Rae

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How Christian Slaveholders Used the Bible to Justify Slavery

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Read an excerpt from ‘The Great Stain: Witnessing American Slavery’ by Noel Rae

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An article illustrating the interesting tactics of the socialist revolutionary group Tupmaros.

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Marysa Gerassi, Uruguay’s Urban Guerrillas, NLR I/62, July–August 1970

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Among the many protests staged by Latin Americans to demonstrate their opposition to us policies during Governor Nelson Rockefeller’s 1969 visit was the destruction of the General Motors offices in Montevideo, Uruguay, by a commando of the Movimiento de Liberación Nacional (mln), also known as the . . .

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How Social Movements Have Effected Anarchism

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How Social Movements Have Effected Anarchism

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Anarchism wouldn't exist without the vehicle of a social movement to enact its ideals. The most current iteration of an anarchist movement would most likely be the contemporary antifascist movement throughout the United States, often referred to as 'Antifa'. Current antifascist movements were spurred by the election of Donald Trump in 2016 as well as the increasing prevalence of Far-Right movements and use aggressive and confrontational tactics to push back against them.

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Greek Anarchists During Greece's Economic Crisis

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Economic structures are of chief concern to the anarchist and our global economic system of capitalism is perhaps the greatest recruiter to the movement. The marginalization, atomization, and deprivation that people suffer in our current world as well as the abject failure of those in power, our "democratic" institutions, leaders, and reformers to adequately address those issues. These failures lead many people to look to anarchism as a way of cutting through these coercive hierarchies.

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Religion is something that is extremely controversial in Anarchist circles. The dictum "no gods, no masters" is after all one of anarchy's main slogans (for better or worse). Many anarchists of today take a firm stance against religion, particularly in response to many religious far-right nationalist movements that have been growing in precedence. Yet there remain many anarchist movements that are greatly influenced by religion, particularly in the Christian and Muslim Anarchist communities. Leo Tolstoy for example identified as a Christian Anarchist. Anarchism also provides a blueprint for resistance in many theocratic countries that exist such as in Iran.