Publication Type: Conference Paper/Unpublished Manuscript
Review Method: Peer Reviewed
Abstract: Neo-primitivism or green anarchy is a growing political force within the environmental, animal rights, and anarchist movements. It has its roots in Sigmund Freud's Civilization and its Discontents, the anthropological work of Stanley Diamond, and the philosophies of Jacques Ellul, Lewis Mumford, and Max Stirner. Unlike traditional forms of anarchism, anti-civilizational anarchism expands its criticism to not only include the state and capitalism but civilization as a whole. Anti-civilization theories are nothing new and have existed since Diogenes of Sinope preached in ancient Athens, but for some reason during the last 20 years green anarchism became an influential strand of anarchist theory. What is about anti-civilizational anarchism that has made it an important component of 21st century anarchism?

In this paper I will examine the political and historical roots of anti-civilizational anarchism and delve into the attraction of anti-civilizational Anarchism for 21st century activist. Using Richard J.F. Day's Gramsci is Dead: Anarchist Currents in the Newest Social Movements as a foundation, I will contend that the success of anti-civilizational anarchism is the result if its action based political philosophy. In addition, I contend that anti-civilizational anarchism, with its rejection of Marxism/Unionism has an advantage over anarchist-communism in addressing the issues central to many contemporary activists; environmental destruction, neo-liberal globalization, and political and corporate centralization.

Publication Type: Conference Paper/Unpublished Manuscript
Review Method: Peer Reviewed
Abstract: Imperialism may be considered as a pathological organizational modality of Western civilization obscured by a rhetoric of freedom, a mythology of the frontier, and an ideology of capitalism. This essay describes topographical features of the colonist-colonized polarity, foregrounding those that have become pathological, and appear in the bloody conflicts riddling the world today. Transcending dualism, I suggest we will remain caught within the bondage of old premises until their metaphysics are revealed�discussed are linear, hierarchical, feudal, bureaucratic, modularized thinking. A partial solution lies within those ways of sense-making that appear apart from purposive thinking�dreams, painting, music, dance, writing, etc. These irruptions of communication and communion are playful rather than purposeful. While the humanities have less discursive power than the sciences, it is to them we can turn, to penetrate ego and allow a world consciousness to emerge.

Publication Type: Conference Paper/Unpublished Manuscript

Publication Type: Conference Paper/Unpublished Manuscript
Abstract: In this paper I will elaborate on some of the conceptual confusions that are frequently experienced when we try to define the relational dynamics of civilizations. In the mass media and diplomatic circles some cliché concepts such as “clash of civilizatio

Publication Type: Conference Paper/Unpublished Manuscript
Abstract: Many conceptual tools of international relations scholars have Western origin and orientation. Given this Western-centric foundation and the dominance of Western states and non-governmental organizations in creation of international norms, this paper explores whether and how international norms can be integrated into international politics more inclusively. More specifically, how can non-Western societies be equal participants of international norm creation? I argue that despite the Western roots of the international system and many of its foundational principles, construction of more inclusive international norms is possible. Focusing on Islamic-Western interactions around the norms of freedom of speech and religion, I suggest that the core of non-Western rejection of international norms is not substantial but procedural. In other words, the elites of Islamic societies do not necessarily reject the existence of international norms or their content, but they object to the unilateral norm formation by Western norm entrepreneurs and the unilateral and often coercive imposition of these norms by core Western states over Islamic societies. For a peaceful coexistence of civilizations, this “normative imbalance” should be rectified. I suggest that both norm emergence and norm spread provide opportunities for the Western norm entrepreneurs to establish dialogue with other regions to make them an integral part of norm development and dispersion. More specifically, I suggest that the Western norm entrepreneurs can integrate immigrant communities in their deliberations for norm creation. At the state level, Western states can engage with states from other regions, as well as both intergovernmental and non-governmental organizations at the norm spreading stage.