By
Craig FitzGerald and Jamie O’Hara
National-Anarchist Tribal Alliance - NY
The unification of
National-Anarchist theory and practice will take as many shapes as
there are tribes. The very nature of this philosophical school
requires a wide range of cultural values, methods of organization,
economic systems, industrial aspirations, social institutions, and
more. National-Anarchism is reminiscent of the natural environment,
and its diverse communities are like the myriad life forms on our
planet. This being the case, to speak of National-Anarchism in purely
practical terms is to be either extremely general or extremely
personal. However, it is useful for both National-Anarchist discourse
and application to explore various ideas for putting principle into
action. Anarcho-feudalism represents one possibility of
National-Anarchist organization.
The historical concept of
feudalism is not without controversy. Many modern scholars question
both the usefulness and the accuracy of the term.# This is partially
because feudal systems in different areas had divergent social and
political structures, and therefore do not fit perfectly in the same
category. But despite the many ways in which feudalism varied from
one locality to another, certain characteristics of the term are
consistent enough to merit its use, especially with some
qualification.
The attachment of the anarchist prefix is the
ultimate qualifier of the word “feudalism;” it immediately
implies that any coercive or oppressive aspects of traditional feudal
society are rejected. The components that remain include the
centrality of the land and agrarian pursuits, mutual militia-style
protection, and the institution of allegiances that elevate social
relationships to familial status.
In spite of feudalism’s
reputation as an exploitative and strictly stratified society, it
possesses several traits that make it compatible with anarchist
theory. First, it is important to distinguish feudalism from
seigneurialism, with which it is commonly confused. A feudal
arrangement is a voluntary contractual agreement between parties.
Unlike seigneurialism, a system whose authoritarian hierarchies
subjugate a peasant class, feudalism is a mutual understanding among
sovereign peers.# It is a free exchange of resources and services:
land, labor, food, and the promise of physical protection. In
addition to these practical necessities, feudalism cultivated the
social values of honor, loyalty, mutual respect, and cooperation.
These virtues help create principled and resilient communities. Human
relationships constitute the basis of tribal organization; the deeper
the bonds among people, the stronger the community.
Examining the etymology of the English
feudal lexicon helps to illuminate this significance of fraternal
bonding to anarcho-feudalism. Some etymologists posit that the world
“feudal” has Germanic origins and means “property” or
“cattle.” However, Noah Webster claims that “feudal” and its
associated term “fealty” come from the Latin word “fidelis,”
i.e. “fidelity” or “loyalty.” The Germanic attribution likely
holds some weight, but the ritualistic elements of European feudal
society lend credence to Webster’s etymology, at least in a more
esoteric sense. Ceremonies of allegiance between vassals and lords
were integral to feudal arrangements and the social fabric they
helped weave. Individuals who chose to participate in feudal
situations had to demonstrate fealty, faith, and trust in one
another. These tight and formalized bonds between parties allowed
feudalism to sustain itself without centralized governance or
regulation.
Such a characteristic can undoubtedly
appeal to proponents of anarchism. Feudalism arose in response to the
destruction of empire, a cyclical occurrence that anarchists either
anticipate will happen organically or directly attempt to cause. Much
of feudalism’s historical growth depended on the ineffectiveness of
imperial enforcement over wide expanses of territory. This weakness
of the state is still relevant, but unfortunately the global power
grid today is more efficient and pervasive because of centralization
and advances in technology. Nonetheless, when absolute power
inevitably fails, a decentralized structure emerges. Feudalism’s
adaptability and pragmatism can provide insight into the possible
ways of adjusting to major collapses of power. For twenty-first
century anarchist movements, this kind of historical-geopolitical
context is all too familiar and pertinent.
Another possible anarchist expression
of feudalist elements is the multifaceted nature of feudal culture.
The various organizations of the period reflect the diversity of
National-Anarchist tribal formation. Sacred orders of knights,
magicians, and alchemists, or guilds of blacksmiths and stone masons,
provide examples of free voluntary association and mutual aid. They
also reveal the seriousness with which the individuals involved took
their fraternal bonds. Such depth of interpersonal respect and
allegiance is necessary for the successful decentralization of
society into self-sustaining anarchist tribes.
It is important to realize that the
global oligarchy has implemented this same type of ritualized
fraternal bonding for thousands of years. Given the small fraction of
the population that the elite represent, it should be surprising that
they are so successful in their various endeavors. But solemn oaths
of fidelity — or even informal cliquishness — have the ability to
unite people and establish such a deep sense of trust and cooperation
that mutual enterprises excel. From exoteric political think-tanks to
esoteric initiation societies to recreational country clubs, the use
of these associations as vehicles for societal influence has been
highly effective. Unfortunately, those who generally employ such
connections rely on coercion and exploitation (of the masses, or
anyone outside of their networks) to achieve their aims.
However, if anarchists, who respect the
rights and autonomy of others, take advantage of a similar mode of
organizing, they too can more easily bring their ideas into fruition.
Based on the particular values of each community, such interpersonal
connections could be based on spirituality, cultural traditions,
trades, political or economic agendas, environmental objectives, art
forms, or any other common identity or goal. It is important to note
that this is not a reactionary suggestion, nor is it an imitation of
the techniques of our opponents. Actually, such methods of fraternal
bonding are ancient and rooted in the traditions of indigenous
cultures everywhere. The elite has upheld them, albeit in a twisted
way. Anarchists are sorely lacking in this realm.
The need for anarchists to strengthen
their organizations in this manner is precipitated by the current
global trend towards a negative, hyper-hierarchical system of
tyrannical neo-feudalism. States, corporations, invasive
non-governmental organizations, educational institutions, and other
bodies of power perpetuate and benefit from such authoritarianism and
stratification. Rather than reflecting the positive aspects of
feudalism previously discussed in this essay, the existing
international order more accurately mirrors seigneurialism and
serfdom in its exploitative attempt at total control.
A current example of this globalist
neo-feudalism is evident in the implementation of the United Nations’
Agenda 21. This international agreement establishes global mandates
about where people can live, and limits landowners’ rights to farm,
build, hunt, burn firewood, etc. The various national governments who
have submitted to this program allow legislation in their respective
countries that support the overall global vision of micromanaged
nature under the guise of environmental conservation. In contrast,
anarcho-feudalism has the potential to counter Agenda 21’s hegemony
because of its agrarian and land-based foundation. If the entire
basis of Agenda 21 is concern about ecology, then permacultural
agro-forestry and sustainable energy projects can hardly be
considered activities to ban.
All anarchists agree that opposition to
and independence from the global power structure is essential.
National-Anarchists tend to focus equally on the culture and values
of each autonomous community. Not only is it important to subvert the
state, but it is also crucial to institute morals and principles in
one’s tribe. Anarcho-feudalism fits perfectly under the umbrella of
National-Anarchist theory because it outlines achievable means of
applying particular ethics and standards.
The purpose of theory is to attempt to
provide a blueprint of ideal practice. Anarcho-feudalism may seem
like the intellectual exercise of a bored philosophical historian,
but it is practical (despite the rhetorical characteristics of any
hyphenated anarchism). It represents an intensification of grassroots
organizing because it solidifies anarchist relationships to a degree
that has rarely been seen. This is not to say that it unites all
anarchists, but rather that it can fortify an individual anarchist
community with a stronger immune system — an absolutely crucial
quality for self-defense against the corporatist state.
By adopting traditional feudal
relationships and adapting them to an anarchist context, theory
becomes functional. The most practical aspect of anarcho-feudalism is
the land itself and the related enterprise of food production.
Cooperative property holding and farming are tangible ways to
catalyze self-sufficiency and autonomy. This can be accomplished
according to the legal guidelines of the state, or it can be set up
as a private contract upheld solely by the oaths of all parties.
Either way, the process of attaining food independence is vital.
Rather than mimicking the monocultural
methods of industrial agriculture, a microcosm of biodiversity that
reflects the natural environment is most beneficial. This can be
attained, while at the same time food production is maximized, by
utilizing organic, biodynamic, agro-forestry, and permacultural
methods including raised beds, terrace gardens, blanket sowing, and
companion cropping.# Crop cultivation does not have to be limited to
the traditional growing season, even for those who live in northern
climates. The use of greenhouses and other season-extension methods
are conducive to year round self-sufficiency. Certain plants, like
quinoa and amaranth, are particularly desirable because their seeds
contain high levels of protein and their greens are rich in calcium.
Various sweeteners — maple syrup, beet sugar, and honey — can
replace dependence on sugar cane imported from imperialist
plantations. Another method of feeding the community is foraging for
wild foods, which are abundant in the northeast and include dandelion
and other greens, a variety of berries, different species of
mushrooms, clover, amaranth, tubers, and more.
Orchards and groves are also worthy
pursuits, especially here in the northeastern United States where
certain nut trees have died off or mysteriously stopped producing.
Apple trees are also greatly appreciated for their versatility; not
only do they provide fruit, juice, and cider, but also the potential
to make vinegar, which is just as useful for cleaning as for its
countless health benefits. In addition, vinegar is required for
canning a large number of foods, and preservation of provisions in
general is fundamental to food security.
Another fundamental aspect of complete
independence is water. Each sovereign community’s water-related
projects will differ based on the natural aquatics of the local
region. If a tribe is fortunate enough to have springs on their
property, collection cisterns can be fabricated so the people can
have a constant supply of fresh drinking water. If springhouses are
also built, the community has a natural, non-electrical source of
refrigeration. On land that does not contain any springs, people can
seek out underground sources of water, and dig or drill wells for
their drinking supply. Rainwater collection is useful for gardens and
animals, and can also be potable if it is purified.
Ponds are also valuable features of the
land, particularly for the farming of fish. Sustainable aquaculture
entails the stocking of ponds with a variety of fish, and the
creation of habitats (using rocks, plants, dead tree limbs and
stumps) for smaller fish so that they can effectively evade their
predators. This way, because the big fish do not eat all the small
fish, the balance of species and the survival of the aquatic
ecosystem is maintained. Fish ponds benefit communities in multiple
ways: with food, with fertilizer for gardens in the form of fish
emulsion, and with a source of drinking water for livestock and wild
animals.
The concept of food as medicine is a
primary component of the most pragmatic autonomous community
healthcare system. A healthy diet of fresh farm-produced foods is the
best way to avoid illness. When health issues do arise, the reliance
on herbs and essential oils for their curative properties can
preclude the patronage of the medical-industrial complex.
Another beneficial crop for health and
wellness is hemp, which is possibly one of the most versatile plants
one can cultivate. Its oil has many uses, and its seed can be used
for a variety of food products. It is also incredible in its
industrial applications; communities could use it to make rope,
canvas and other textiles, and building materials. It has the
potential to replace all of the products which currently contain
petroleum: soaps, beauty products, plastics, and fuel. Due to its
illicit status in most places, however, tribes should exercise
caution when embarking on such enterprises. However, if the state
eventually fails and people are completely left to their own devices,
the cultivation of hemp is an obvious step in the pursuit of
self-sufficiency.
Hemp’s potential to contribute to
energy independence makes it highly attractive, but other resources
exist as well. A tribal settlement with access to trees that can be
felled possesses significant building materials, as well as a source
of heat and energy. Communities with saw mills could construct
housing fairly easily. The additional benefits of wood include the
constant production of fertilizer in the form of ash, which provides
crops with necessary minerals. Although forests are finite, actions
can be taken — like tree planting and coppicing — to increase
their sustainability.
When houses and community buildings are
being planned, earth berming, or the partial covering of the
structure with soil and plants or grass, should be considered. The
earth insulates the building naturally, and keeps it cooler in the
summer. Passive solar, or large sun-facing windows coupled with
natural stone floors, creates the same effect. These are great ways
to generate some heat for the building without the upkeep necessary
for energy systems dependent on fuel or natural forces.
For those who want to take it to the
next level, there are more proactive methods of generating energy.
Each approach has benefits and drawbacks. Solar panels are growing in
popularity, but the required equipment is highly technical and
expensive, and relies on rare minerals monopolized by China.
Windmills and water wheels are helpful because they can run mills
(for cider or grain, for example) pump water and even generate
electricity. Hydro-turbines are probably the most efficient producers
of electricity, but like the other techniques mentioned, they rely on
the natural landscape. Communities have to plan their energy
independence based on what is locally abundant: sunlight, wind,
and/or bodies of water. Depending solely on one form will likely lead
to periods of little to no electricity production.
Other ways to power homes and vehicles
include biodiesel, ethanol, and methanol. Biodiesel consists of
fueling diesel engines with vegetable/plant based oil. The best
feature of this method is that it can be made from used vegetable oil
from deep fryers, reducing waste and utilizing resources efficiently.
Unfortunately, it is difficult to run in extreme cold weather, so
climate should be a significant consideration. Distilling ethanol is
fairly easy, but it doesn’t store well. Even if kept in airtight
containers, it absorbs moisture from the atmosphere over prolonged
periods, so whatever is distilled has to be used immediately.
Methanol, which is made from the methane gas in human and/or animal
waste, serves as an effective off-the-grid replacement of propane and
natural gas. It maximizes efficiency by converting unwanted waste
matter into a valuable source of energy. However, it is dangerous to
inhale, and has special storage requirements.
Electricity and engine fuels are
certainly not the only type of technology autonomous communities
should pursue. Industries that used to be local keystones should be
revitalized in a decentralized world. Forges and the craft of
blacksmithing in particular can be imperative to self-reliance.
Tanning and leatherworking, for those tribes who choose to hunt, have
a number of applications. And although clothing is overabundant in
most countries, spinning wheels and looms are forgotten homespun
industries that play an important role in independence. Similarly,
soaps, candles, and pottery making can return to their historical
status as staple household activities.
The decisions to implement some or all
of these projects depend on the outlooks of individual tribes, but
execution of any of these projects will strengthen the greater agora.
Some communities may focus much of their attention on energy because
they want the comforts of abundant electricity. “Luddite”
districts, on the other hand, may not aspire to produce electricity
at all, like the Amish. Primitivist communities could decide that
agriarian pursuits are inconsistent with their ideology, and rely on
foraging or hunting for their fare. The specifics and the logistics
of self-sufficient independence are not important.
Anarcho-feudalism, like
National-Anarchism as a whole, is not a recipe, but more like a
potluck dinner. Its character is defined by the participants
themselves and what they choose to contribute. It represents a
spectrum of paradigms and corresponding actions. Although an
anarchist perspective can elucidate the flaws of feudalism (primarily
its interconnectedness with more oppressive contemporary
hierarchies), if the historical model is fused with the priorities of
freedom, autonomy, and voluntary participation, it can serve as a
valuable prototype of local agrarian anarchism.
References:
1. Brown, Elizabeth A.R. “The Tyranny
of a Construct: Feudalism and Historians of Medieval Europe.” The
American Historical ReviewVol. 79, No. 4 (Oct., 1974).
Reynolds, Susan. Fiefs and Vassals: The
Medieval Evidence Reinterpreted. New York: Oxford University Press,
1996.
2. Cazel, Fred A. Jr. “Feudalism.”
UCSB Department of Black Studies.
http://www.blackstudies.ucsb.edu/antillians/feudalism.html
3. Steiner, Rudolf. Agriculture Course:
The Birth of the Biodynamic Method. Forest Row: Rudolf Steiner Press,
2004.
Holzer, Sepp. Sepp Holzer’s
Permaculture: A Practical Guide to Small-Scale, Integrative Farming
and Gardening. Hampshire: Permanent Publications, 2011.
Suggested Reading:
Angier, Bradford. Field Guide to Edible
Wild Plants. Harrisburg, Penn.: Stackpole Books, 1974.
Bridgewater, A. & G. The
Self-Sufficiency Specialist. London: New Holland Publishers, 2007.
Brown, Tom and Morgan, Brandt. Tom
Brown’s Field Guide to Wilderness Survival. New York: Berkley
Books, 1987.
Country Wisdom Almanac. New York: Black
Dog & Leventhal Publishers, Inc., 2008.
Gehring, Abigail R.,
ed. Back to Basics, 3rd ed. New York: Skyhorse Publishing, 2008.
Kern, Ken. The Owner Built Home. New
York: Charles Scribner’s Sons, 1975.
Kern, Ken and Barbara. The Owner Built
Homestead. New York: Charles Scribner’s Sons, 1977.
Nearing, Helen and Scott. The Maple
Sugar Book with Remarks on Pioneering as a Way of Living in the
Twentieth Century. New York: Schocken Books, 1970.
Seymour, John and Sally. Farming for
Self-Sufficiency: Independence on a 5-Acre Farm. New York: Schocken
Books, 1973.
Stoner, Carol Hupping, ed. Producing
Your Own Power: How to Make Nature’s Energy Sources Work for You.
Emmaus, Penn.: Rodale Press, Inc., 1974.
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