MILLENNIUM

Journal of International Studies

Forum Introduction

Introduction: Anarchism and

World Politics1

Millennium: Journal of
International Studies
39(2) 373380
The Author(s) 2010
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DOI: 10.1177/0305829810386278
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Alex Prichard

London School of Economics and Political Science

Abstract
In July 2010 a conference was convened at the University of Bristol on the theme of Anarchism
and World Politics. This short article introduces and contextualises the five papers selected for
publication from the 16 presented at that conference alongside the commissioned contribution
from Professor Richard Falk. The aim here is to set out some of the broad concerns of anarchist
scholarship and practice, to demonstrate the pertinence of anarchist thinking to International
Relations (IR) and a not inconsiderable tradition of thinking about world politics from an anarchist
perspective.

Keywords
anarchism, International Relations, praxis

Despite the re-emergence of anarchism as a political movement with a corresponding

outpouring of academic and movement literature,2 despite IR having been dubbed the
1. Special thanks to all the participants and paper-givers at the Anarchism and World Politics colloquium
held at the University of Bristol in June 2010. Thanks also to Jasmine Gani, Marta Iniguez de Heredia and
Paul Kirby the editors at Millennium for their enthusiastic support, comments and suggestions for all
the papers and their intellectual input in this forum. This paper and the colloquium which preceded it were
made possible by generous support from the Economic and Social Research Council. Grant code: PTA026-27-2404. All the papers and audio files from the conference are available at the Anarchist Studies
Network website. http://www.anarchist-studies-network.org.uk/Past_Events (accessed 26 August 2010).
2. Eric Herring and Piers Robinson, Introduction to Forum on Chomsky, Review of International Studies
29 (2003): 5512. See also the forum on Activism and IR in Millennium: Journal of International Studies
35, no. 1 (2006). For a cross-section of contemporary anarchist writings in politics and sociology that
captures something of the global form of anarchism, see, for example, Randall Amster et al., Contemporary
Anarchist Studies: An Introductory Anthology of Anarchy in the Academy (London: Routledge, 2009);
Richard J. F. Day, Gramsci Is Dead: Anarchist Currents in the Newest Social Movements (London: Pluto
Press, 2005). Barbara Epstein, Anarchism and the Anti-Globalisation Movement, Monthly Review 53,
no. 4 (2001): 114; David Graeber, Direct Action: An Ethnography (Edinburgh: A.K. Press, 2009); David
Graeber, The New Anarchists, New Left Review 13 (2002): 6173; Uri Gordon, Anarchy Alive!
Corresponding author:
Alex Prichard, London School of Economics and Political Science
Email: Email: alprich@gmail.com

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political discourse of anarchy,3 despite countless papers devoted to the subject of anarchy
and international affairs,4 very few have seen fit to look to anarchism to help us understand world politics.5 If for no other reason than for intellectual inclusiveness, this forum
is therefore long overdue. One might also argue that IR, the political discourse of anarchy, provides a natural home for anarchist political philosophies.
Consider, for example, the dissident moment which was opened in the early 1990s
by the poststructuralist challenge to the discipline.6 Consider how this dissident challenge to the ethical, ontological and epistemological dominance of a positivist social
science in the service of the state was received by the mainstream.7 Consider how this
mainstream anxiety was deepened still further by the parallel emergence of a feminist
politics and methodology that undermined the patriarchal and sexist exclusions at the
heart of world politics and its study.8 Consider also the ongoing and plural Marxist challenges to the myths that constitute the mainstream9 and how a focus on class, uneven and
combined development,10 and hegemony11 has challenged the now ever more spurious

3.
4.

5.

6.
7.
8.

9.
10.
11.

Anti-Authoritarian Politics from Practice to Theory (London: Pluto Press, 2008); Nathan J. Jun and
Shane Wahl, New Perspectives on Anarchism (Lanham, MD: Lexington Books, 2010); Jon Purkis and
James Bowen, Changing Anarchism: Anarchist Theory and Practice in a Global Age (Manchester:
Manchester University Press, 2004).
Brian C. Schmidt, The Political Discourse of Anarchy: A Disciplinary History of International Relations
(New York: State University of New York Press, 1998).
For three discipline-shaping papers on the subject of anarchy in IR, see Richard K. Ashley, Untying the
Sovereign State: A Double Reading of the Anarchy Problematique, Millennium: Journal of International
Studies 17, no. 2 (1988): 22762; Helen Milner, The Assumption of Anarchy in International Relations
Theory: A Critique, Review of International Studies 17 (1991): 6785; Alexander Wendt, Anarchy Is
What States Make of It: The Social Construction of Power Politics, International Organization 46, no. 2
(1992): 391425.
Thomas G. Weiss, The Tradition of Philosophical Anarchism and Future Directions in World Policy,
Journal of Peace Research 12 (1975): 117; Richard Falk, Anarchism and World Order, in Nomos XIX:
Anarchism, eds J. Roland Pennock and John Chapman (New York: New York University Press, 1979),
6387; Fred Parkinson, The Philosophy of International Relations (London: Sage Publications, 1977),
1469; Scott Turner, Global Civil Society, Anarchy and Governance: Assessing an Emerging Paradigm,
Journal of Peace Research 35, no. 1 (1998): 2542; Fred Parkinson, The Philosophy of International
Relations (London: Sage Publications, 1977), 1469. These texts are discussed briefly below and deserve
a much wider readership than they have hitherto received.
Richard K. Ashley and R. B. J. Walker, Introduction: Speaking the Language of Exile: Dissident Thought
in International Studies, International Studies Quarterly 34, no. 3 (1990): 25968.
D. S. L. Jarvis, International Relations and the Challenge of Postmodernism: Defending the Discipline
(Columbia, SC: University of South Carolina Press, 2000).
Rob Keohane, International Relations Theory: Contributions of a Feminist Standpoint, Millennium:
Journal of International Studies 18, no. 2 (1989): 24553; Cynthia Weber, Good Girls, Little Girls and
Bad Girls: Male Paranoia in Robert Keohanes Critique of Feminist International Relations, Millennium:
Journal of International Studies 23, no. 2 (1994): 33749.
Benno Teschke, The Myth of 1648: Class, Geopolitics, and the Making of Modern International Relations
(London: Verso, 2003).
See the special edition on Uneven and Combined Development: Towards a Marxist Theory of the
International in Cambridge Review of International Affairs 22, no. 1 (2009).
Jonathan Joseph, Hegemony: A Realist Analysis (London: Routledge, 2002); Adam David Morton,
Unravelling Gramsci: Hegemony and Passive Revolution in the Global Political Economy (London:
Pluto, 2007).

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statist focus of the traditional mainstream. Consider the explosion of Frankfurt School
Critical Theory in IR and the emergence of left/liberal neo-Kantian republicanism and
the new moral moment in the study of world politics.12 The challenge these moves presented to the precious impartiality of the mainstream was devastating. The question
remains whether disciplinary pluralism, mainly a bifurcation between the mainstream
and critical wings of the discipline, simply provides disciplinary opportunity and intellectual defence for the former to ignore the growing number of the latter.13
Consider also the emergence of anarchism and the explosion of critical literatures in
the context of the rise of activism in IR.14 Consider not only the links between the worlds
State Departments and Foreign Offices and the numerous graduate finishing schools of
Political Science and IR, or the intellectual activism we still all take for granted; but
consider instead the use of scholarship to illuminate base injustice, political corruption,
duplicity and ignorance, and consider now the possibility that IR is simply no longer the
domain of the diplomat and resident of the disciplines Ivory Towers.15 Could it be argued
that IR has become the discipline of and for the new revolutionary global citizen? Critical
IR now has the intellectual tools and conceptual insights to understand and act in the
world in ways that can empower those who have traditionally been written out of the
narrative of high politics. The (re-)emergence of anarchism in this context is nothing less
than a signifier that we may well be achieving critical mass. We should also expect a
conservative backlash.
You might well ask: is anarchism just one more ism to add to IRs heady mix of
approaches or theories, methodologies or ontologies? Is there room in our textbooks or teaching schedules for another lecture, seminar or chapter on anarchism? Is
anarchism really amenable to the study of IR, and are we not stretching IR too far by
saying yes?16 Clearly, the purpose of adding anarchism and stirring is not to bulk out
the anthologies of journal articles, or to speak to core debates kept alive by a dated
mainstream. As the papers in this forum show, anarchism provides something altogether
different. It opens up an ontology, a methodology and a praxis for the dispossessed but
active citizen let down or actively shut out by the structures of global power. Anarchism
12. Andrew Linklater, Critical Theory and World Politics: Citizenship, Sovereignty and Humanity (London:
Routledge, 2007). Andrew Linklater, The Transformation of Political Community: Ethical Foundations of
a Post-Westphalian Era (Cambridge: Polity, 1998). See also the special issue of Review of International
Studies 33 (2007): Critical International Relations Theory after 25 Years.
13. Brian Schmidt, International Relations Theory: Hegemony or Pluralism? Millennium: Journal of
International Studies 36, no. 2 (2008): 295310.
14. See, for example, the contrast between the goals and ambitions of the Network of Activist Scholars in
Politics and IR (NASPIR) reflected in the forum on Activism in Millennium: Journal of International
Studies 35, no. 1 (2006) and the reflections of Steven Krasner, Joe Nye, Janice Stein and Robert Keohane
in the forum entitled Autobiographical Reflections on Bridging the PolicyAcademy Divide, Cambridge
Review of International Affairs 22, no. 1 (2009): 10828.
15. William Wallace, Truth and Power, Monks and Technocrats: Theory and Practice in International
Relations, Review of International Studies 22, no. 3 (1996): 30121; Ken Booth, Discussion: A Reply
to Wallace, Review of International Studies 23, no. 3 (1997): 3717; Steve Smith, Power and Truth: A
Reply to William Wallace, Review of International Studies 23 (1997): 50716.
16. The early indications are that the answer to these questions is no. See, for example, the chapter on
anarchism and IR theory in Oliver J. Daddow, International Relations Theory (London: Sage Publications,
2009), 18290.

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is the ideology of the DIY generation, for the activists disenchanted with the trappings of
power, for those sick of waiting for others to ameliorate our lives for us, and demands the
return of the tools for conviviality and the means of our autonomy, now.

What is Anarchism?
As Falk points out in this forum, anarchism, anarchy and anarchist each have a bad name.
Many simply will not be associated with it despite being committed to anarchistic forms
of social praxis. Others have affinities with anarchist principles and engage in anarchist
practices at a distance. Others embody anarchy in action when they live fates abandoned to them by powerful social cleavages too selfish to care and would not necessarily
have ever heard of anarchism.17 But anarchy, as everyone in IR is already fully aware and
as anarchists never tire of telling those who care to listen, does not mean disorder, nor
does it automatically lead to violence. In fact, anarchy simply signifies the absence of a
formal or informal ruler and is a subspecies of order in general.18 We might even say that
anarchism, ironically perhaps from an IR theory perspective, is the political philosophy
of order in anarchy.
Political anarchy, much like the anarchy of the international, is an order constituted
without formal leaders but intricately structured by informal hierarchies with their attendant constraining and enabling effects in relation to individual and collective autonomy.
Anarchists seek to unpack the effects of hierarchy and domination and the potential for
emancipation in, inter alia, the realms of race, incarceration, culture, environmentalism
and gender, and even within anarchist movements themselves.19 A significant number
remain focused on the traditional domains of class, the state, the workplace and property
relations as key domains of exploitation constituted by a sovereign, the vanguard, the
upper classes and/or the proprietor.20 Anarchism is thus a response to the problem of
domination and hierarchy that seeks to avoid the flaws of representation and mediation
and prefers direct action, delegation and prefiguration. By refusing the state and the
global structures of political power, by constructing more equitable, horizontal and
empowering social structures in the here and now, anarchists seek to live the change we
want to see in the world.
Uri Gordon has argued in his powerfully succinct work that this rejection of regimes
of domination21 is the sine qua non of anarchism. These regimes work in multiple and
overlapping ways within and across the nuclear or patriarchal family, or the state, the
17. Colin Ward, Anarchy in Action (London: Freedom, 1982); James C. Scott, The Art of Not Being Governed:
An Anarchist History of Upland Southeast Asia (New Haven, CT: Yale University Press, 2009).
18. Uri Gordon, What Did the Greeks Actually Say? Anarchist Studies 14, no. 1 (2006): 8491;
Pierre-Joseph Proudhon, What Is Property? Or, an Inquiry into the Principle of Right and of Government,
trans. Donald R. Kelley and Bonnie G. Smith (Cambridge: Cambridge University Press, 1994), 2045.
19. For a good cross-section of anarchist and other radical texts on these subjects see the reading lists compiled by the Anarchist Studies Network at: http://www.anarchist-studies-network.org.uk/ReadingLists
(accessed 25 August 2010).
20. For an excellent overview of contemporary anarchisms, see Ruth Kinna, Anarchism, 2nd edn (Oxford:
Oneworld Publications, 2009).
21. Gordon, Anarchy Alive! 33.

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liberal economy, or within our school and intellectual systems, organised labour, direct
action and within anarchist groups. Anarchism as a political philosophy is centrally concerned with uncovering these regimes and offering paths to their dismantling that places
the autonomy of the individual and the collective at its heart. The tendency of structures
to subjugate, to limit and to constrain is the spur that compels anarchists to think through
and seek to break through these limits without being co-opted by them and without recreating the systems which produced these limits in the first place. Much more than this
we cannot say. It is precisely because anarchism is a lived social praxis that it arguably
only has concrete meaning when understood in relation to the varied historical social
context in which it has emerged.22
The Climate Camp and the anarchists of Andalucia are two very different movements
with quite different intentions, facing quite different structural constraints and with
uneven potentialities. Both were concerned with the imposition and perpetuation of practices which undermine autonomy. As Temma Kaplan has shown, British ownership and
the industrialisation of sherry production in 19th-century Andalucia stripped rural workers of their collective autonomy and livelihoods and control over the product of their
labour. The spontaneous reactions this prompted were framed in terms of collective ownership, a rebellion against capitalism and free trade, a rejection of the authorities that
had sold on rights to dominate labour. It was only later and often only partially that the
rebellions came to be described as anarchist.23 Yet this anarchist movement spread and
developed into wider struggles against domination which reached their climax in the
doomed struggle against Franco, Hitler, Stalin and Mussolini during the Civil War in
Spain a quintessential global struggle being fought on the streets of Madrid.24
We might contrast this example with how the analysis of consumer society, the corresponding monopolisation of power and wealth and its effects on the environment have
been framed by anarchists in terms of domination and disempowerment and how anarchists articulate a clear understanding of the disabling nature of the formal structures of
political power through which legitimate protest and responses to climate change are
supposed to be channelled. Anarchist direct action follows this intellectual and practical
kettling by the hegemonic maintstream.25 Whether we name or we act in the name of
anarchism, its praxis embodies a general struggle against the domination of the collective
and the self by others and the desire to campaign against causes that would inflict structural inequalities on others that we would not tolerate ourselves.
You do not have to be an anarchist to see that the state and neo-liberal market logics
sustain regimes of domination,26 but few other than the anarchists have argued that to
22. Robert Graham, Anarchism: A Documentary History of Libertarian Ideas, Vol I. 300CE1939 (London:
Black Rose Books, 2005), Vol. II 19391977 (London: Black Rose Books, 2009), Vol III 1977present
(London: Black Rose Books, forthcoming).
23. Temma Kaplan, Anarchists of Andalusia, 18681903 (Princeton, NJ: Princeton University Press, 1977).
24. Hugh Thomas, The Spanish Civil War, 3rd edn (Harmondsworth: Penguin, 1965).
25. Kettling is a term used by the metropolitan police to describe the enclosure of large numbers of protesters
in enclosed spaces for hours without food or water and against their wills.
26. David Harvey, A Brief History of Neoliberalism (Oxford: Oxford University Press, 2005); George
Monbiot, Captive State: The Corporate Takeover of Britain (London: Pan, 2001); Naomi Klein, The Shock
Doctrine: The Rise of Disaster Capitalism (London: Allen Lane, 2007).

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reform these within the purview of either is to replicate and legitimise these structures by
our habitual actions. This is not to suggest that anarchists have found a pristine place of
social agency far from it. Anarchists simply recognise that our actions and interactions
are always in a process of sustaining and transforming the structures of modern power
and if we want to transform these structures it is probably best to build alternatives in the
here and now while actively campaigning to bring down the shell of the old. The question is whether we do so with our eyes open or closed to the effects of our individual and
social agency and whether we choose to change the world without taking power27 or
whether we entrench the structures of global and local power by participating in the trappings of liberal democracy. By rejecting the state, anarchism becomes a quintessentially
global praxis realised in and through micro-contexts. The aim of this forum is to help
anarchists think through this relationship between the local and the global and to help IR
scholars to begin to think about anarchism.

Anarchism and World Politics

As mentioned above, this forum is by no means the first time these issues have been
discussed within IR. Consider Chomskys prolific engagement with US foreign policy,
and the corresponding silence in IR that accompanies it.28 In the 1970s Richard Falk and
Thomas Weiss, now the UN Special Rapporteur on Human Rights in Palestine and the
previous President of the International Studies Association respectively, published two
exploratory pieces on the virtues of anarchist political philosophy for students of world
affairs.29 Since then, Scott Turner has shown the merits of an anarchist ethic of mutual aid
to counter the Hobbesian egoism so prevalent in mainstream apologies for domination,
and outlined an anarchist approach to human rights.30 Shorter fragments can be found in
Fred Parkinsons survey of pre-disciplinary approaches to world politics,31 while it also
escapes many that Ken Booths call for a utopian realism was crafted with an anarchistic global community of communities in mind.32 Andrew Linklater, while by no means
an anarchist himself, has called for a turn to anarchism to help think through conceptions
of citizenship in a post-statist order,33 and Thomas Hugelin has asked whether the current
27. John Holloway, Change the World without Taking Power: The Meaning of Revolution Today (London:
Pluto Press, 2002).
28. Noam Chomsky, Commentary: Moral Truisms, Empirical Evidence and Foreign Policy, Review of
International Studies 29 (2003): 60520; Noam Chomsky and Edward S. Herman, The Political Economy
of Human Rights (Nottingham: Spokesman Books, 1979); Eric Herring and Piers Robinson, Too
Polemical or Too Critical? Chomsky on the Study of News Media and US Foreign Policy, Review of
International Studies 29 (2003): 55368.
29. Weiss, The Tradition of Philosophical Anarchism and Future Directions in World Policy; Falk,
Anarchism and World Order.
30. Turner, Global Civil Society, Anarchy and Governance.
31. Parkinson, The Philosophy of International Relations, 1469.
32. Ken Booth, Security in Anarchy: Utopian Realism in Theory and Practice, International Affairs 67, no. 3
(1991): 52745.
33. Compare Linklaters distancing from anarchist thinking in Andrew Linklater (with Shannon Brincat),
Citizenship, Community and Harm in World Politics, in Critical Theory and Critical Security Studies:
Interviews and Reflections (London, Routledge, forthcoming 2011), with his call for further research in
this area in Linklater, The Transformation of Political Community, 196.

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resurgence in post-statist understandings of federalism suggests that this is yet the age
of anarchism?34 Finally, recent and forthcoming work on Proudhons international political theory constitutes an attempt to both respond to these calls for research and resurrect
one of the most prolific and only anarchist pre-disciplinary theorists of international
relations.35
This forum continues and develops existing writing in new directions. It is a collection of six papers, all bar one of which were drawn from a conference on the subject of
anarchism and world politics held at the University of Bristol in the summer of 2010. The
papers collected here reflect a cross-section of the four broad methodological approaches
that emerged from the conference. These were: international political theory, the history
of ideas, empirical or case-study-driven analysis and theory-driven analysis of specific
cases. Perhaps the two overriding intellectual contributions of the papers collected here
are to reframe our understandings of anarchy and present a framework for meaningful
political agency without or against the state and global capitalism.
Erika Cudworth and Steve Hobden illustrate the affinities between anarchist theory
and complexity and systems theory and show how together this conjunction allows us to
question the centrality of the state to the global while at the same time offering normative
and analytical frameworks for understanding the role of the social in constituting world
politics. Developing themes first set out over 30 years ago,36 Richard Falks paper is a
challenge to consider anarchistic alternatives to statism from one of the most distinguished scholars and practitioners in world affairs. Falk argues, and no doubt many
would agree, that anarchism has been irrevocably damaged by its stereotypical association with violence and chaos. Falks call for a turn to a new and vigorous post-statist politics, animated by the best in anarchism and comparable currents in contemporary social
theory, is one that is echoed throughout the forum.
Adam Goodwins paper provides an important correction or counterpoint to the
Malthusian and Social Darwinist tendency in contemporary IR, here exemplified in
Bradley Thayers bolstering of realism, by turning to Kropotkins mutual aid theory. The
paper illustrates how reorienting analysis of the global from the perspective of the
social can correct the individualist and reductionist bias in Thayers analysis. A turn to an
emergent understanding of the social in Goodwins work maps directly onto, and helps
flesh out, analysis in Cudworth and Hobdens paper in this forum. Daniel Murrays paper
builds up this anarchist ontology by showing how contemporary social movements organise in practice. His, a three-part taxonomy of different aspects and moments of anarchist
organising, from the local affinity group to the network to the social forum, gives empirical weight to the theoretical analyses that precede it.
Taking the emergence of a post-statist politics for granted, my own paper seeks to
provide an ethical and normative justification for this anarchist international politics by
drawing parallels between the work of David Held and wider anarchist writings on
34. Thomas O. Hueglin, Yet the Age of Anarchism?, Publius 15, no. 2 (1985): 10112.
35. Alex Prichard, Justice, Order and Anarchy: The International Political Theory of Pierre-Joseph Proudhon
(18091865), Millennium: Journal of International Studies 35, no. 3 (2007): 62345; Alex Prichard,
What Can the Absence of Anarchism Tell Us About the History and Purpose of IR?, Review of
International Studies (forthcoming); Alex Prichard, Deepening Anarchism: International Relations and
the Anarchist Ideal, Anarchist Studies 18, no. 2 (2010): 2957.
36. Falk, Anarchism and World Order.

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autonomy and social emancipation. Here the argument is made that Helds global social
democratic project underestimates the tendency of the state to erode autonomy and that
anarchist critiques of the state provide an important corrective to Helds theory. The aim
is not to set up intractable divisions, but to initiate a debate between anarchist and postMarxist theories of autonomy. Finally, Chris Rossdales case-study-driven paper takes up
the issue of agency in IR theory and in Critical Security Studies in particular and argues
that a focus on grassroots social activisms helps us reconfigure how we understand the
relationship between the local and the global. Building on important feminist work in
this area, Rossdale shows how anti-arms trade activists confront militarism and foreign
policy in their direct actions, and how these actions can be seen as alternative ways
through which international political agency can be exercised by ordinary people.
It is impossible to foresee the impact these papers will have (if any!), but it is clear
that they engage with debates current in the broad church that is IR and can find a comfortable home therein. Anarchism, as an inspiring social praxis, provides a useful intellectual toolkit for scholars of the global, and brings a new perspective to the global
discipline which can empower the disempowered and provide rigorous critiques of, and
avenues through which to tackle, the dominating. Much of this terrain has been opened
up by feminist, Marxist and post-structuralist IR theory, and in the wider anarchist literatures critical theory, feminism, post-structuralism and Marxism has had an equal impact.37
Our hope is that an anarchist engagement with the global will capture the imagination of
students of the field and pique the curiosity of our more open-minded colleagues. Much
of this terrain remains to be charted by the anarchistically inclined, but I hope that I have
made clear that this is not the beginning, nor is this an opening statement of intent. There
is and always has been much more out there and there is far more to come. We are
everywhere.38
Author Biography
Alex Prichard is an LSE Fellow in International Relations at the London School of
Economics and Political Science, London.

37. See, for example, Todd May, The Political Philosophy of Poststructuralist Anarchism (Pennsylvania, PA:
Pennsylvania State University Press, 1994); Saul Newman, The Politics of Postanarchism (Edinburgh:
Edinburgh University Press, 2010); Martha A. Ackelsberg, Free Women of Spain: Anarchism and the
Struggle for the Emancipation of Women (Edinburgh: A.K. Press, 2005); Dave Berry et al., Beyond Red
and Black: Libertarian Socialism in the 20th Century (Basingstoke, Palgrave, forthcoming).
38. Notes from Nowhere, ed., We are Everywhere: The Irresistible Rise of Global Anticapitalism (London:
Verso, 2003).

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