Transitive wasn’t the best term to use, you’re right to ask about that - I was referring to structures that are temporary, voluntary, and established as necessary. Non-hierarchical communities can form such voluntary hierarchies for specific tasks, much like the fire department analogy.
Your comments seem to question the resilience of smaller, less militarized societies against well-resourced, aggressive forces. Unfortunately, the vulnerability to more powerful entities is not unique to communities practicing non-hierarchical or alternative systems; it’s a universal issue.
Examples like the Zapatistas, India’s independence, and Vietnam’s resistance against a superpower demonstrate that less militarized societies can sometimes successfully resist more powerful adversaries. These examples don’t guarantee success but show that various forms of resistance can be effective.
An ideal anarchistic community focuses on mutual aid and sustainable, non-coercive living. They, like any small community, are susceptible to violent disruption or displacement by larger hierarchical entities. The fear of warlords or similar figures, as you mentioned, essentially acknowledges the ever-present human tendency to consolidate power.
The Doukhobors offer another insightful case study. They’re not anarchists due to their patriarchal Christian family structures, but their community-oriented, pacifist lifestyle echoes anarchist ideals. Historically, they’ve been displaced by the state due to their rejection of many governmental norms. Wherever they resettled, they reliably transformed inhospitable land into productive farmland. Some argue this cycle of displacement and land cultivation was strategically orchestrated by the Canadian governmen to exploit their agricultural expertise. In their case, they demonstrate resilience instead of resistance.
It’s common for people encountering anarchist philosophy for the first time to question its practicality against militaristic threats and it’s a valid question. But the harsh reality is, regardless of a society’s structure or philosophy, it remains vulnerable to aggressive entities with superior military resources.
Transitive wasn’t the best term to use, you’re right to ask about that - I was referring to structures that are temporary, voluntary, and established as necessary. Non-hierarchical communities can form such voluntary hierarchies for specific tasks, much like the fire department analogy.
Your comments seem to question the resilience of smaller, less militarized societies against well-resourced, aggressive forces. Unfortunately, the vulnerability to more powerful entities is not unique to communities practicing non-hierarchical or alternative systems; it’s a universal issue.
Examples like the Zapatistas, India’s independence, and Vietnam’s resistance against a superpower demonstrate that less militarized societies can sometimes successfully resist more powerful adversaries. These examples don’t guarantee success but show that various forms of resistance can be effective.
An ideal anarchistic community focuses on mutual aid and sustainable, non-coercive living. They, like any small community, are susceptible to violent disruption or displacement by larger hierarchical entities. The fear of warlords or similar figures, as you mentioned, essentially acknowledges the ever-present human tendency to consolidate power.
The Doukhobors offer another insightful case study. They’re not anarchists due to their patriarchal Christian family structures, but their community-oriented, pacifist lifestyle echoes anarchist ideals. Historically, they’ve been displaced by the state due to their rejection of many governmental norms. Wherever they resettled, they reliably transformed inhospitable land into productive farmland. Some argue this cycle of displacement and land cultivation was strategically orchestrated by the Canadian governmen to exploit their agricultural expertise. In their case, they demonstrate resilience instead of resistance.
It’s common for people encountering anarchist philosophy for the first time to question its practicality against militaristic threats and it’s a valid question. But the harsh reality is, regardless of a society’s structure or philosophy, it remains vulnerable to aggressive entities with superior military resources.