Реклама. ООО «ЛитРес», ИНН: 7719571260.
Contents
Introduction
I. Take Me to Your Leader: The Politics of Alien Invasion
II. Ze Germans: A State-Making Technology
III. Save Me from Yourself: The Statist Spread of Salvation Religions
IV. Sleeper States and Imperial Imaginaries: Authority’s Afterlife and Reincarnation
V. The Modern State: A Revolutionary Hybrid
VI. Zomia: A Topography of Positionality
VII. Chiefdoms and Megacommunities: On the Stability of Non-State Hierarchies
VIII. They Ain’t Got No Class: Surpluses and the State
IX. All in the Family: Kinship and Statehood
X. Building the Walls Higher: From Raiding to Warfare
XI. Staff and Sun: A New Symbolic Order
XII. A Forager’s Mecca: Dreams of Power
XIII. From Clastres to Cairo to Kobane: Learning from States
Bibliography
Index
Advance praise for Worshiping Power:
Copyright
Friends of AK
Worshiping Power
An Anarchist View of Early State Formation
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The English had a little more success on Jamaica, but they also ended up fighting guerrilla wars for a hundred years against the maroon communities that began to form there in the 1650s. The most noted resistance figure of the Windward Maroons, who were organized in a decentralized, anti-authoritarian fashion, was Granny Nanny. The Leeward Maroons, on the west side of the island, were organized hierarchically. Their leaders were men, the most famous of whom was named Kodjo. It was the Windward Maroons who resisted signing peace treaties with the English the longest. After signing the treaties, the maroons on Jamaica were obliged to help the British return newly escaped slaves and suppress slave rebellions, in return for peace and partial autonomy. The British thus forced the maroons to accept a kind of border, a differentiation between the maroon citizens, who were entitled to the right of freedom, and the colonial subjects, governed by British slave laws. The border was a first step towards creating distinct nationalities, ending the subversive hospitality with which the maroons had previously welcomed all runaways into their community. In the end, what was most important for the British was not to reassert control over specific people or a specific territory, but to close an open space in which their divisions of race, nationality, and class lost all meaning.
The most dramatic example of maroon resistance comes from Haiti. In the 1750s, Mackandal led a group of enslaved African plantation workers in a rebellion against the French colony. The movement was hierarchically organized, and when its leader was executed, it quickly died out. In 1791, the rebellion that would eventually defeat the French Crown, the English, the Spanish, and then the French republican troops under Napoleon broke out and spread in a horizontal, decentralized fashion, not developing hierarchical forms for several years. The most influential people in sparking the uprising were two Voudun priests, a man and a woman. It is noteworthy that among all the maroon resistance movements, the decentralized ones were the only ones in which women also held leadership positions, and leadership was more often shared, whereas the centralized movements, which were also more likely to imitate European cultural and political forms, were exclusively led by men.
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