3 Benedict Anderson, Under Three Flags: Anarchism and the Anti-Colonial Imagination (London: Verso, 2005), 3–4.
4 Osvaldo Bayer, Severino di Giovanni: el idealista de la violencia (Buenos Aires : Editorial Legasa, 1989), 387n26 (note: all translations are mine unless otherwise noted).
5 Mikhail Bakunin, Bakunin on Anarchism, trans. and ed. Sam Dolgoff (Montréal: Black Rose Books, 1980), 56. This is a double allusion, and it begs for some context. Bakunin is alluding to Hegel, who was alluding to Shakespeare’s Hamlet, Act I, Scene V: “Spirit often seems to have forgotten and lost itself, but inwardly opposed to itself, it is inwardly working ever forward (as when Hamlet says of the ghost of his father, ‘Well said, old mole! canst work i’ the ground so fast?’), until grown strong in itself it bursts asunder the crust of earth which divided it from the sun, its Notion, so that the earth crumbles away” (Hegel, Lectures on the History of Philosophy, vol III, trans. Elizabeth Sanderson Haldane and Frances H. Simson [London: K. Paul, Trench, Trübner, & Co, 1896], 546–547). Marx, of course, uses the same image in his Eighteenth Brumaire: describing the “purgatory” of the 1848 revolution in France and the rise to power of Louis Bonaparte, he imagined that this, too, might be a preliminary to a final burst of “destruction”: “When the revolution shall have accomplished this second part of its preliminary programme, Europe will jump up from her seat to exclaim: ‘Well hast thou grubbed, old mole!’” (The Eighteenth Brumaire of Louis Bonaparte, trans. Daniel De Leon [Chicago: C.H. Kerr, 1913], 141–142). Commentators generally miss the fact that Bakunin’s allusion to Hegel’s “mole in the earth,” appearing in his 1842 essay, “Die Reaktion in Deutschland,” precedes Marx’s by almost a decade.
6 Raymond Williams, Keywords: A Vocabulary of Culture and Society (New York: Oxford University Press, 1985), 90.
7 Vivian Schelling, “‘The People’s Radio’ of Vila Nossa Senhora Aparecida: Alternative Communication and Cultures of Resistance in Brazil,” in Culture and Global Change, eds. Tracey Skelton and Tim Allen (London: Routledge, 1999), 171.
8 James C. Scott, Weapons of the Weak: Everyday Forms of Peasant Resistance (New Haven: Yale University Press, 1985), 35.
9 Robert M. Press, Peaceful Resistance: Advancing Human Rights and Democratic Freedoms (Aldershot, UK: Ashgate, 2006), 35.
10 Stanley Aronowitz, “Introduction,” in Paul E. Willis, Learning to Labor: How Working Class Kids Get Working Class Jobs (New York: Columbia University Press, 1981), xii; Dinesh D’Souza, The End of Racism: Principles for a Multiracial Society (New York: Free Press, 1995), 99; Jennifer Parker Talwar, Fast Food, Fast Track: Immigrants, Big Business, and the American Dream (Boulder: Westview Press, 2004), 116.
11 Francis T. Cullen, review of Prescription For Profit: How Doctors Defraud Medicaid, in Contemporary Sociology 23.3 (May 1994): 419; Eugene Bardach and Robert A. Kagan, Going by the Book: The Problem of Regulatory Unreasonableness (New Brunswick: Transaction Publishers, 2002), 114; Margaret Washington Creel, A Peculiar People: Slave Religion and Community-Culture Among the Gullahs (New York: New York University Press, 1988), 10; Phil Frances Carspecken, “The Hidden History of Praxis Theory Within Critical Ethnography and the Criticalism/Postmodernism Problematic,” in Ethnography and Schools: Qualitative Approaches to the Study of Education, eds. Yali Zou and Enrique T. Trueba (Lanham, MD: Rowman & Littlefield Publishers, 2002), 66.
12 Geneva Smitherman, “‘The Chain Remain the Same’: Communicative Practices in the Hip Hop Nation,” Journal of Black Studies 28.1 (Sept. 1997): 7; Paul Routledge, “The Imagineering of Resistance: Pollok Free State and the Practice of Postmodern Politics,” Transactions of the Institute of British Geographers 22.3 (1997): 363; Tracey Skelton, “Jamaican Yardies on British Television: Dominant Representations, Spaces for Resistance?” in Entanglements of Power: Geographies of Domination/Resistance, ed. Joanne P. Sharp (London: Routledge, 2000), 196.
13 Rob Nixon, “Aftermaths,” Transition 72 (1996): 64; Ian Steadman, “Theater beyond Apartheid,” Research in African Literatures 22.3 (Autumn 1991): 77; Zoë Wicomb, “Culture Beyond Color?” Transition 60 (1993): 29; Albie Sachs, “Preparing Ourselves for Freedom,” in Writing South Africa: Literature, Apartheid, and Democracy 1970–1995, eds. Derek Attridge and Rosemary Jane Jolly (Cambridge: Cambridge University Press, 1998), 239.
14 Georges Yvetot, “Résistance,” in Encyclopédie anarchiste, ed. Sébastien Faure (Paris: Librairie internationale, 1934), 2344, emphases mine.
15 Daniel Colson, Petit lexique philosophique de l’anarchisme de Proudhon à Deleuze (Paris: Librairie Générale Française, 2001), 33.
16 Cathy Ytak and Eric Coulaud, “26 janvier,” Ephéméride Anarchiste, http://ytak.club.fr/janvier26.html#gattia and “18 mars,” http://ytak.club.fr/mars18.html#evasion; David Brown, “January 26,” The Daily Bleed, 1997, http://www.eskimo.com/~recall/bleed/0126.htm.
17 Dorothy Knowles, “Armand Gatti’s Two Theatres: ‘Théâtre Institutionnel’ and ‘Théâtre d’Intervention,’” French Studies 49.1 (1995): 52.
18 Jean-Jacques Van Vlasselaer, “Music, Memory, and the Holocaust: Viktor Ullmann, the Ultimate Witness,” in Building History: The Shoah in Art, Memory, and Myth, ed. Peter M. Daly (New York: P. Lang, 2001), 180; Armand Gatti, Œuvres théâtrales, ed. Michel Séonnet (Lagrasse: Verdier, 1991), 1174.
19 Dorothy Knowles, Armand Gatti in the Theatre: Wild Duck against the Wind (London: Athlone Press, 1989), 5–6.
20 Dorothy Knowles, “Armand Gatti’s Theatre of Social Experiment, 1989–1991,” New Theatre Quarterly 8.30 (1992): 124–125.
21 Knowles, Armand Gatti in the Theatre, 2.
22 Osvaldo Bayer, Los anarquistas expropiadores, Simón Radowitzky, y otros ensayos (Coyhaique, Argentina: Sombraysén Editores, 2008), 387n26.
23 This indifference could be said to derive from the very nature of the anarchist tradition qua tradition. For all the diversity of Marxist thinkers and parties, all claim a theoretical pedigree with Marx and Engels at its head. Anarchism, on the contrary, enjoys a plurality of origins—a source of scorn for its critics, for whom it appears as a “political illegitimate,” in the words of a popular turn-of-the-century tract on the Anarchist Peril: “there appear to be several ‘fathers’.… Some cast the blame on Proudhon; others on Max Stirner; a third section makes Josiah Warren responsible; while yet others lay the crime at the door of Bakounine … [or]