For the Wild. Sarah M. Pike
right off the bat.” He worked on various political campaigns in New York City where he grew up from age eight on. He came to Earth First! with a music and theatre background, organizational skills, and an appreciation for working-class issues from living in New York. When Cherney met activist Judi Bari, an advocate of workers’ rights as well as forest protection, her combined interest in deep ecology and socialism was a natural fit.
Bari infused some Earth First! campaigns with a concern for workers’ and women’s rights. An article in Earth First! Journal describes “the second phase” of Earth First! during the early 1990s (following the original “rednecks for wilderness” phase with its emphasis on biocentrism) as a time of coalition building with loggers and other workers.88 During the 1990s there was a marked split between some radical environmentalists who wanted to stay focused on wilderness protection and others like Bari and Cherney who felt that environmentalism had to be linked with other causes, such as anarchism, workers’ rights, and feminism.89 Former Earth First! Journal editor Panagioti Tsolkas argues that “Judi Bari’s anti-capitalist analysis increased EF!’s appeal to crowds of college students and anarcho-punks.”90 In the early decades of the 2000s, a tension between these emphases characterized radical environmentalist communities.
Activists who worked to link environmentalism with other causes during the late 1990s were significantly influenced by the presence of anarchists at forest action camps in the Northwest. Their concerns were also shaped by the emergence of anarchism at the World Trade Organization (WTO) protests in Seattle in 1999, as well as around the Occupy movement of 2009. At the same time, radical environmentalists were involved with Seattle and Occupy, suggesting that anarchism and radical environmentalism have had a symbiotic relationship, influencing each other in important ways. According to Tsolkas, “While Earth First! (EF!) has never considered itself to be explicitly anarchist, it has always had a connection to the antiauthoritarian counterculture and has operated in an anarchistic fashion since its inception . . . it has arguably maintained one of the most consistent and long-running networks for activists and revolutionaries of an anarchist persuasion with the broader goal of overturning all socially constructed hierarchies.”91 The anarchist influence in environmental and animal rights circles meant that social justice concerns were increasingly foregrounded in the early twenty-first century.
Late twentieth-century anarchism in the United States did not become publically visible in the mainstream news media until the 1999 Seattle protests against the World Trade Organization. Since then, the number of Americans, especially younger Americans, identifying with anarchism has risen.92 Activists are exposed to anarchism through college organizations, friends, infoshops, Food Not Bombs, or at protests and in hardcore music scenes. When he was in college, Marten, a former activist with the Buffalo Field Campaign, became involved with a cross-section of loosely anarchist groups. A decade earlier, he was exposed to punk rock at age ten when his uncle took him to a Rancid concert. He became a vegetarian around age twelve after driving through stockyards on a family trip. Marten recalls that his father, an attorney, often complained about how flawed the justice system was. His father also gave him Edward Abbey’s fictionalized account of eco-saboteurs, The Monkey Wrench Gang, when he was a teenager. At college, Marten met “freegans” while dumpstering, was involved with the campus vegetarian/vegan society and Students Against Sweatshops, and read anarcho-syndicalist works and the writings of anarcho-primitivist writers John Zerzan and Kevin Tucker.93 For Marten, all of these experiences validated “turning it all down as an appropriate response.”94
The new anarchism that attracted Marten was built on classical anarchism of the nineteenth and early twentieth centuries, but was also influenced by a host of other factors, including radical feminism and the Zapatista rebellion in Mexico in 1994. Classical anarchism began to take shape as a coherent political philosophy within “the left wing of socialism,” according to Russian anarchist Peter Kropotkin.95 The anarchist slogan “No gods, no masters” expressed the view that socialism was not critical enough of the state and institutional power. Classical anarchists like Kropotkin (1842–1921) and Gustav Landauer (1870–1919) were concerned with capitalism and the suffering caused by the Industrial Revolution. From the 1880s through the Red Scare of the 1920s and the Spanish Revolution of the 1930s, large numbers of anarchists were politically active in the United States and Europe. Anarchist thought and practice spread from the United States to South America and Africa. It was expressed through a variety of experiments, including communal living, federations, free schools, workers councils, local currencies, and mutual aid societies.96
Repression in the United States and by Communist governments in other countries, not to mention the rise of Nazism in Germany, resulted in most anarchist leaders being killed or disappearing by the 1940s. For these reasons anarchism became “a ghost of itself,” according to anarchist writer Cindy Milstein.97 In the United States during World War II some anarchist ideas were “resuscitated” and influenced the Beat movement of the 1950s, expressed through the poetry of Alan Ginsberg, Diane di Prima, and other Beat poets.98
The reemergence of anarchism in the United States came about through the 1960s counterculture and the New Left of the 1960s and 1970s. It was also shaped by the following: radical feminism and gay rights movements; the Situationists (1962–1972) who advocated playful disruptions of the everyday; social ecologist Murray Bookchin’s (1921–2006) writings linking social and ecological crises; the West German Autonomen’s creation of communal free spaces and a masked black bloc in demonstrations in the 1980s; and the Zapatista rebellion in 1994.99 Anarchist thought and practice played a role in various movements that developed after the 1960s, including radical feminism and gay rights, but especially the antinuclear movement.
In addition to anarchism, divergent forms of feminism, including anarcha-feminism, ecofeminism, and feminist spirituality, were important factors in shaping the direct action antinuclear movement of the 1970s and 1980s.100 In addition to North American protests, women played an important role in the United Kingdom, especially at Greenham Common Women’s Peace Camp, a protest against nuclear weapons at a site in Berkshire, England, that ran for nineteen years.101 In many ways, the feminist movement was at the center of 1970s radicalism and was instrumental in creating a set of self-empowerment organizations and practices, such as health collectives and rape crisis centers run by women. Feminist activists also founded women’s studies programs at colleges and universities that would influence generations of young women and other participants in the antinuclear movement and environmentalism.102
The nonviolent direct action movement that coalesced around antinuclear activism in the 1970s and 1980s is the most direct link between the countercultural and protest movements of the 1960s and radical eco-activism of the 1990s. The antinuclear movement specialized in road blockades as well as other forms of protest and drew together feminism, anarchism, environmentalism, nonviolent direct action, theatrical protest elements, and in some instances, both Christian and contemporary Pagan spiritual currents. In the antinuclear movement, Quaker consensus decision making converged with anarchist organizing tactics such as affinity groups.103 These practices, spread nationally by the antinuclear movement, carried on through twenty-first-century anticapitalist, environmental, and animal rights protests.
The Clamshell Alliance was the most influential expression of anarchist, environmentalist, and feminist countercultural tendencies in the 1970s. Clamshell was formed in 1976 to protest the construction of a nuclear power plant near Seabrook, New Hampshire. Clamshell was founded by Quakers and antiwar activists, some of whom had been involved in the civil rights movement. It picked up on anarchist countercultural tendencies from the 1960s, as well as Gandhian nonviolence from the civil rights movement, and Quaker commitments to consensus and community building.104 Clamshell’s commitment to feminism encouraged women to take on leadership roles more than earlier movements had done.105
The antinuclear movement in New England, Northern California, and elsewhere was often composed of “radical countercultural activists.”106 They had been politically active in the 1960s, but moved to rural areas by the early 1970s, as part of the back-to-the-land movement. They spread ideas and practices about small-scale communities, grassroots democracy, nonhierarchical decision