Idiocy, thy name is University of Victoria

Since many do not trust their governments, why not bring in anarchy, instead?

And since there seems to be no left-wing idiocy that Canada’s University of Victoria would not be a part of, this school jumped on the bandwagon both feet first.

According to Cambridge University, anarchy is best described as a situation in which there is no organisation and control, especially in society, because there is no effective government.

What else would you expect from Cambridge dons but civility?

Encyclopaedia Britannica hired Arthur M. Eckstein, Professor at the Department of History, University of Maryland, to write: Anarchy, in political science and the study of international relations, the absence of any authority superior to nation-states and capable of arbitrating their disputes and enforcing international law. The term anarchy is derived from the ancient Greek root anarchos (“without authority”), denoting the absence of the rule of law or of settled government.

Why he would concentrate on international relations and forget much of what’s going on at home remains Professor Eckstein’s own secret.

In sum: anarchy equals the full and complete absence of laws or government.

A new subject?

Should scientists study anarchy?

Absolutely. If for no other reason then in order to figure out what it does to civilised society, and why there are people who support it, and why they support it.

Should scientists join the anarchist propaganda, spread it, even?

A sensitive issue.

On one hand, who are we to ban anybody’s thoughts and feelings, either way?

On the other hand, given the way our education systems have been working the last few centuries, why should we let people in authority spread the cancer among the young and eager minds that don’t know any better?

Remember: if you want to pass an examination, you have to recite your teacher’s views on what is right (and wrong) verbatim. If you do quote your teacher and then have the gall to suggest there may exist other trains of thought, your future progress in school is in jeopardy. And if you’re dull enough not to quote your teacher at all, and start with the alternatives outright, you’re doomed.

Seen through this lens, the following communication from Allan Antliff, editor, Anarchist Developments in Cultural Studies at the Department of Art History and Visual Studies at University of Victoria, enlightens.

Dear Colleagues,

I am pleased to announce the publication of “The Politics of Indigeneity, Anarchist Praxis, and Decolonization,” edited by J. Kēhaulani Kauanui.

This is a special issue of Anarchist Developments in Cultural Studies (2021.1).

Table of contents:

(1) J. Kēhaulani Kauanui, “The Politics of Indigeneity, Anarchist Praxis, and Decolonization”

(2) Theresa Warburton, “Land and Liberty: Settler Acknowledgement in Anarchist Pedagogies of Place”

(3) Jeff Corntassel, “Life Beyond the State: Regenerating Indigenous International Relations and Everyday Challenges to Settler Colonialism”

(4) Gord Hill and Allan Antliff, “Indigeneity, Sovereignty, Anarchy: A Dialog With Many Voices”

(5) Macarena Gómez-Barris, “Anarchisms Otherwise: Pedagogies of Anarco-Indigenous Feminist Critique”

(6) Mary Tuti Baker, “Gardens of Political Transformation: Indigenism, Anarchism and Feminism Embodied”

Book Reviews

(7) Gabriel Kuhn (Ed.), “Liberating Sápmi: Indigenous Resistance in Europe’s Far North” by Kimberly Croswell

(8) Bas Umali, “Pangayaw and Decolonizing Resistance: Anarchism in the Philippines” (Gabriel Kuhn Ed.) by Claudia C. Lodia

Mr. Antliff links to his publication’s issue, and concludes by explaining he’s sitting on the unceded WSÁNEC & Lekwungen (Songhees & Esquimalt) Territories, a habit that has crept into most such pronouncements, be their academic or political.

Who she?

This from Wesleyan University’s own website (wow, don’t they seem to have tons of fun at 45 Wyllys Avenue, Middletown, CT 06459?):

J. Kēhaulani Kauanui is Professor of American Studies and an affiliate faculty member in Anthropology. She teaches courses related to Indigenous sovereignty, settler colonial studies, anarchist history and activism, and critical race and ethnic studies. Kauanui is also a radio producer, collaborating on an anarchist politics program, “Anarchy on Air,” which broadcasts on WESU, Middletown, CT (although the show is currently on hiatus due to the COVID-19 pandemic).

Kauanui is one of the six co-founders of the Native American and Indigenous Studies Association (NAISA). After serving on the founding steering committee from 2005-2008, from 2008-2009, she served as an acting council member. Then, from 2009-2012, she served as an elected member of the inaugural council. She has served as an elected member the national council of the American Studies Association (2013-2016), and was the 2008 President of the New England American Studies Association.

After transferring from community college (Irvine Valley College) in 1989, Kauanui earned her B.A. in Women’s Studies at the University of California, Berkeley in 1992. She took her Ph.D. in History of Consciousness at the University of California, Santa Cruz, in 2000.

Kauanui is the author of: Hawaiian Blood: Colonialism and the Politics of Sovereignty and Indigeneity (Duke University Press 2008); Paradoxes of Hawaiian Sovereignty: Land, Sex, and the Colonial Politics of State Nationalism (Duke University Press 2018); and Speaking of Indigenous Politics: Conversations with Activists, Scholars, and Tribal Leaders (University of Minnesota Press 2018), which features select interviews from her public affairs radio show “Indigenous Politics,” which aired from 2007-2013.

Herewith the context

One expression is important in this description: critical race and ethnic studies. This happens to be the buzzword the modern would-be scholars love the most. You can hide anything under the title of a critical theory. That you’re destroying humanity in the process, who cares?

Well, definitely not J. Kēhaulani Kauanui, and definitely not Allan Antliff, either.

Their critical theories are very openly based on the criminal teachings of one Karl Marx. Except, they added a bit of flexibility to Marxism’s strictness.

So far as Marx is concerned, anarchy (and anarchism) are not acceptable: his has been the view of a strictly organised society.

Times are changing, and Marxism got nowhere with its class struggle antagonistic contradictions. The time has come to invent something new. Why not keep antagonistic contradictions and amend them to race? No, it doesn’t mean dropping the class struggle altogether, it only means concentrating on something else.

Since most of the people these days have no sense of history, they don’t even know there’s been a switch. And since most of the students these days have no idea history has ever existed, they notice nothing.

And thus, Victoria, the capital of British Columbia that calls itself beautiful, Victoria, that jewel of good old times when an invitation to tea and crumpets still meant something, has become the capital of anarchy in Canada.


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