A Brief History of Individualist Anarchism

Throughout the world, the word “anarchism” has a variety of meanings. When most people think of “anarchism,” the first things that come to their mind are fire-setting bomb throwers and masked rioters smashing Starbucks and McDonald’s windows. In the popular imagination, anarchism is synonymous with chaos. Armed with this image of anarchism as a nihilistic, violent ideology, many people cannot fathom how anyone could self-identify as an anarchist. After all, don’t anarchists hate authority and government? Don’t they want to destroy society and bring about some kind of anarchic utopia populated by roaming gangs of drug-addled hippies who spend their days smoking weed and having sex with whomever they please in abandoned warehouses? No wonder so many people find this idea so laughable… However, within the broad category of social and political movements known as “anarchism,” there are many different ideas about how to achieve greater equality, liberty, and justice for all people. Some anarchists advocate for non-violent resistance or peaceful coexistence with other ideologies and lifestyles; other anarchists support vandalism and property destruction as a tactic against oppressive institutions; some call for an abolition of government while others demand more local control over education, prisons, roads, parks, etc. In this article, we will explore early individualist anarchism in the US which is, in my honest consideration, the closest thing to what the concept of anarchism really is. Looking at the history of the anarchist movement, the main representatives of individualist anarchism are thinkers such as Godwin, Stirner, and Tucker. 

Individualist anarchism is based on the extreme and sometimes vague points of libertarian philosophy, since it rejects the social basis of true anarchism while trying to ensure the absolute independence of the individual. In particular, it rejects the state as well as society in particular and reduces the organization to an association of egoists based on the mutual respect of unique individuals, each standing on his or her own two feet. According to these statements, individualist anarchism, based on libertarian philosophies, seeks to ensure a state of absolute independence for the individual and ignores the social basis. Individualist anarchists favored the absolute power of the individual over the social and argued that there is no real subject other than the individual; therefore, they opposed any structure, including society, overriding the will of the individual. Where individualist anarchists differ from socialist anarchists is not in their emphasis on the individual but in the radicalism of their emphasis on the individual. They were skeptical of social constructs from the very beginning and argued that they would hinder individual freedom.

Individualist anarchism is a political philosophy that advocates the abolition of all forms of centralized social and economic control (i.e. the state, capitalism, etc.) in favor of sole proprietorship and individual ownership of land and one’s own productive means of production (e.g. factories, farms, workshops, etc.). In other words, individualist anarchists want to dismantle coercive monopolies like state-capitalism and instead institute a society of small businesses and co-operatives where workers control the means of production. In an ideal world envisioned by individualist anarchists, there would be no class distinctions between business owners, workers, and consumers; there would be no state (or other forms of centralized government) to enforce legislation or monopolize the legitimate use of violence; there would be no forms of economic exploitation (e.g. landlords charging exorbitant rent on poor tenants, employers taking advantage of their workers, etc.); and there would be no artificial scarcity created by legal regulations (e.g. patents, copyrights, etc.).

The history of individualist anarchism in the US is incredibly important because it shows that anarchism is not just another word for chaos and disorder. Although individualist anarchism has been largely forgotten as a movement, it was once a significant factor in American politics and culture. During the late 19th and early 20th centuries, individualist anarchists were a powerful force in American labor struggles, publishing several prominent journals, and running for public office. The history of the individualist anarchist movement tells us that anarchism is not synonymous with violent revolution and chaos. Nor does anarchism require that we all live in a world without rules and regulations, as some critics have suggested. The history of individualist anarchism in the US demonstrates that a free, equal, and just society may be achieved through anarchist practices, it may not be a tangible achievement, but it will certainly bring people closer together and the idea will spread easily.

William Godwin (1756–1836) may be considered to be a pioneer of individualist anarchism. As a philosopher, novelist, and political activist, Godwin’s writings greatly influenced social movements like feminism and socialism, but few people today know that he also laid the foundations for anarchism. Godwin was an early critic of the idea that government is a “necessary evil,” arguing that the state is neither necessary nor beneficial to society. In Godwin’s view, the government is an unnecessary “usurpation” that causes more harm than good. In his 1793 work, “An Enquiry Concerning Political Justice,” Godwin argues that individual conscience and natural morality are sufficient for creating a just and equal society. Because human beings are naturally self-interested and possess a moral sense, Godwin claims that it is in everyone’s best interests to treat each other with respect and refrain from harming one another. For Godwin, government is unnecessary because human nature itself is a “law.”

The first modern American anarchist movement was the Council of Equity, which was founded by a man named Josiah Warren in 1833. Warren was a contemporary of Godwin and an admirer of his writings but disagreed with Godwin’s vision of government. Godwin consistently emphasized two aspects in his thought, one opposing the need for government in human-oriented affairs, and the other emphasizing the importance of morality in order to bring about a moral change by reforming the political structure and thereby enabling society to acquire virtue. According to him, when man is prevented from behaving as his understanding dictates, he is transformed from a subject capable of unlimited perfection into the lowest vile being imaginable. Warren did not believe that government was unnecessary because human nature is a “law;” he believed that government is unnecessary because human nature is a “contract.” In other words, Warren believed that government is a social contract: a free agreement between individuals to respect each other’s rights and property. Anyone who violates this agreement (e.g. by stealing, murdering, or abusing others) should be punished according to their crimes, but government has no right to interfere in people’s lives outside of this context. In the 1840s, Warren and his followers founded individualist anarchist communities called “Equity villages” based on these principles. In these villages, residents held their land and possessions in “free hands” (i.e. not owned by the state or anyone else); people were free to come and go as they pleased, and there was no government or police force to interfere in how the village was run.

After the Council of Equity dissolved in the 1850s, individualist anarchism went into decline in the US. Max Stirner was not a member of the Council of Equity, but he happened to share many of the same views of Godwin. Like Godwin, Stirner believed that government is a form of “usurpation” rather than a “necessary evil.” Like Warren, Stirner believed that government is not something that exists “out there” in the real world; it is a form of “injustice” in our own minds. And like the German individualists who followed him, Stirner advocated for a decentralized social and economic system based on free-market individualism. But, this does not indicate that Stiner shared views with liberals or most of the free-market advocates. Stirner’s criticism of the liberal political set of beliefs is that liberalism is no different from the meta-narratives opposed in anarchist philosophy. In his fundamental work The Unique and His Property, liberalism is portrayed as a political ideology concerned with general ideas and thoughts … a political ideology that is concerned not with individual interests, but with general ends, a political ideology that is not specifically concerned with the idea of the flesh-and-blood self, but with ultimate ends. Stirner attacked the modern idea of the state and sovereignty, the habit of legitimizing the existence of the state. The idea that there are no sharp differences between state and society, and even the idea that society develops the state. Stirner also criticized society. However, in the absence of an idealized society and the state, which is portrayed as a monster, the problem of how even the simplest human relations would be carried out is a problem that needs to be answered by Stirner: For this reason, the thinker argued that the existing social structure and the form of the state should be transformed into a “union of egoists.” Stirner, who is opposed to any kind of meta-narrative, institutionalization, and organization, proposes a unity of his own as to how human relations are to be achieved in the absence of such structures, even in the simplest sense of socialization. this unity he proposes has two characteristics: (a) It is based on purely voluntary action. (b) There is a unique choice among those who participate in it.

After Stirner’s death, American individualist anarchists began publishing and distributing libertarian literature from an organization called The New England Free Culture Forum. Led by a man named Ezra Heywood, the Forum advocated for free love, free speech, free land, and free thought, and held weekly meetings in several cities. Heywood and his fellow Forum members did not call themselves “individualist anarchists,” but they were essentially individualist anarchists who advocated for a decentralized society where government intervention was minimized and the free market was allowed to flourish. Like Stirner, Heywood and the Forum were critical of capitalism and believed that economic exploitation was just as harmful as government oppression. Although The New England Free Culture Forum was small and short-lived, it played an important role in the development of American social movements. 

Benjamin Tucker, born in 1854, was an American individualist anarchist. His most important venture was the magazine Liberty, which he started in 1881 and shared his ideas with different writers, which ceased publication in 1908. He became one of the most important figures of American anarchism by interpreting Proudhon’s anti-market anti-capitalism in a different way. He was the first person to translate Max Stirner’s book The Unique and His Property from German into English. His theory of the four monopolies, including the land monopoly, the money and banking monopoly, the customs monopoly, and the copyright monopoly, is one of his most important ideas. He later abandoned the individualist market anarchism of Proudhon and Spooner, to adopt Stirner’s egoistic anarchism, which created confusion in the Liberty circle. In 1908, his entire corpus of books was destroyed in a fire, after which he went to France with his wife and died in Monaco. In anarchist circles today, it is argued that his ideas may have constituted a preliminary step in the synthesis of anarcho-capitalism. This idea may be true, especially considering that Rothbard explained that he was influenced by Spooner and Tucker. The American libertarian writer Benjamin Tucker, who advocated a somewhat moderate form of individualist anarchism, refused to resort to violence in order to refuse obedience and, like all individualists, opposed all forms of economic communism.

The last major figure in the history of individualist anarchism was a lawyer named Lysander Spooner (1808–1887) who founded a publication called “The Anarchist.” Like Godwin, Warren, and Stirner, Spooner did not call himself an “anarchist”; he called himself a “no-government man.” Spooner believed that the only legitimate role for the government is to protect people’s rights and that the only way to maintain a free society is to prevent the government from becoming too powerful. Spooner put forward an individualist anarchist worldview, commonly referred to as “Natural Law” or the “Science of Justice”, which draws its inspiration from deist and utilitarian considerations, according to which the first coercive actions against individuals and their property, such as taxation, are in fact criminal, because they are first and foremost immoral. Proudhon’s famous “property is theft” argument, the motto of anarchism, would crystallize in its American counterpart in the proposition that “taxation is theft”, which does not directly target private property but openly challenges state power. According to Spooner, the nature of a crime must be determined essentially by its violation of natural law; it cannot be argued that acts that are supposedly criminal according to positive laws become criminal merely by violating man-made (arbitrary) laws. People live in peace as long as they fulfill the principles of justice, but whenever one of these principles is violated, they are driven to war. And they will inevitably be at war until peace is restored.

Against New eBay Regulations!

Recently I received an email from eBay outlining the following:

Tell Congress to Stop Requiring Unnecessary Tax Reporting and Protect Seller Privacy

A problematic tax reporting provision will force millions of Americans to receive confusing and burdensome IRS forms. These additional income tax forms (1099-K) will be issued for the sale of virtually all goods, even used or pre-owned goods, where no income tax is owed. This new change will mean even people selling only a few things a year online will receive confusing tax forms intended for businesses. 

We need your help to change this law before January 1, 2023.

Now normally I would ignore an email from a large corporation asking me to help change legislation, but this struck a chord with me as not just an anarchist but more specifically an agorist [1]. While it certainly is not going to be the central catalyst for the emergence of a stateless non-violent society, eBay—or rather the people using it—is still in many ways part of the counter-economy (particularly from a green market agorist perspective) and should be defended from these types of interventions. These new regulations would, as the email outlines, require marketplaces “to report sellers who have more than $600 in annual sales to the IRS. That means millions of eBay sellers, including those who may only sell a few items a year, will have their sales reported and will need to keep careful records of their transactions—even if no taxes are owed.” This is an obvious attempt at greater legibility, surveillance, and profitability for the state from voluntary, horizontal exchanges online and, even if it isn’t the most pressing issue at the moment, should be opposed by agorists, anarchists, and libertarians alike. See here to send a letter to Congress.

1. For a good introductory overview of agorism, see Derrick Broze’s “What is Agorism? A History of Agorist Theory and Practice.”

Anti-Nazi Gaming League: Overcooked! with Cathy Reisenwitz

This month we’re joined by Cathy Reisenwitz. Cathy is the creator of the Sex and the State newsletter and has bylines in TechCrunch, the Daily Beast, The Week, Reason, and more. We’ll be playing Overcooked! and discussing pumpkin fucking discourse on Twitter, as well as new and upcoming releases like Wendell & Wild.

Tune in this Friday, November 18th at 7:00 PM EST.

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Kevin Carson’s The State: Theory and Praxis on Amazon

We’re excited to announce that Kevin Carson’s latest book, The State: Theory and Praxis is now available for purchase on Amazon! 

Adding to Carson’s large body of work, this book covers many important topics for anti-capitalists of all stripes. In this new manuscript, Carson:

… examines the class nature of the state, navigates between the contending errors of reformism and accelerationism, and considers how best to engage with a dying system and manage its decline while simultaneously carrying out our primary task: creating a successor system within its interstices.

Get it today on Amazon for $10, and be sure to check out the rest of Carson’s work, including Exodus, The Desktop Regulatory State, and Organization Theory.

Housing for Jessicka Lamb

Help us support and house C4SS writer and friend of the center, Jessicka Lamb!

Jessicka is staying in Dallas, TX with no housing and no ID. After moving to Dallas a few years ago, Jessicka’s wallet — including all her ID documents — was stolen. Shortly after, a series of abusive relationships, that took her from Dallas to Tennessee and back again, prevented Jessicka from getting a new ID and accessing housing.

Without valid ID, Jessicka is cut off from accessing housing, proper medical care, benefits, and many other necessities. She is also suffering from severe stomach problems and was seeking an official Crohn’s diagnosis before moving to Dallas.

Donate here or use the button to the right.

Our hope is that some financial support from the LWMA community can help Jessicka secure housing and get much-needed medical care.

Please give what you can, share this fundraiser, and reach out if you’re familiar with the area and can help connect Jessicka to reliable leftist communities in the Dallas area.

The Enragés: Anarcha-Genderism with Selena Q. Rose

For the 20th installment of The Enragés, host Eric Fleischmann was joined by Selena Q. Rose (@anarcho_gender) to discuss Selena’s articles How State Power Perpetuates Transphobic Violence ( and Gender Anarchism: Tearing Down the Gender Hierarchy (

Selena Q. Rose (she/they) is a nonbinary transgender woman and a market anarchist who advocates for the abolition of unjust hierarchies, including the gender hierarchy and the state. They believe a major ascendant force in state coercion is the oppression of transgender and gender nonconforming people, and that anarchists of all varieties should strive for the abolition of gender hierarchies.

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ANGL: Mutiversus Part II

Join us this Friday, October 21st at 7:00 PM EST for more Multiversus action. The ANGL team will continue exploring the game while we discuss some recent shows like She-Hulk and Andor, the upcoming Velma series, and G4TV’s short second life.

Tune in THIS Friday, October 21st at 7:00 PM EST

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C4SS Scholars in New Book: ¡No Pasarán!

Now available for pre-order from AK Press, ¡No Pasarán! is:

” … an anthology of antifascist writing that takes up the fight against white supremacy and the far-right from multiple angles. From the history of antifascism to today’s movement to identify, deplatform, and confront the right, and the ways an insurgent fascism is growing within capitalist democracies, a myriad of voices come together to shape the new face of antifascism in a moment of social and political flux.”

The book features essays from C4SS writers Emmi Bevensee and Frank Miroslav along with many from friends of the Center, all of which offer important commentary on contemporary antifascism. With a focus on actionable, grounded antifascism, this collection offers an excellent and historically informed resource for antifascist activists.

The Enragés: A Shared Future with Logan Marie Glitterbomb

​​For the (very delayed) 19th installment of The Enragés, host Eric Fleischmann was joined by Logan Glitterbomb (@MakhnoTits) to discuss Logan’s article Libraries Offer a Model for the Sharing Economy (

A Catholic anarchist-without-adjectives, Logan Marie discovered anarchism through the punk scene in high school and went on to join the Industrial Workers of the World in college where she studied theatre arts. She is a former editor, writer, and co-publisher of the queer anarchist news ‘zine Pink&Black, co-founder of the Libertarian Anti-Fascist Committee and the Libertarian Socialist Caucus of the Libertarian Party, member of the Libertarian Socialist Caucus of the DSA, co-founder of the anarchist Mardi Gras krewe Krewe de Main and their festival Coup de Gras, and current organizer with the IWW’s Freelance Journalists Union. She spends her free time performing comedy, cosplaying, and writing comics.

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Mutual Exchange Radio: Elizabeth Nolan Brown on Feminism and Libertarianism

In this episode of Mutual Exchange Radio, Elizabeth Nolan Brown discusses abortion, sex work, moral panics, conspiracies, feminism, libertarianism, and more.

Elizabeth Nolan Brown is a senior editor at Reason magazine, a co-founder of Feminists for Liberty, and a journalism lecturer at the University of Cincinnati. You can follow her on Twitter at @ENBrown.

Bring C4SS To LibertyCon 2022!

C4SS needs your help to table at LibertyCon 2022!

LibertyCon (October 14-15) is one of the biggest libertarian gatherings of the year and its participants always receive us warmly. We started tabling here in 2015 and our booth is consistently among the most popular. Now we have another opportunity to share left-market anarchist ideas with the broader libertarian movement and expose new people to liberty’s radical and revolutionary potential.

Our goal was to raise the tabling funds by September 15th, but we have until September 22nd to actually reserve tabling space. Every penny counts and C4SS greatly appreciates any and all support. See you in October!

ANGL: Multiversus with Kevin Carson & Nathan Goodman

C4SS scholars Kevin Carson and Nathan Goodman join us to play Multiversus and talk economics in the gaming and comics industries. We’ll touch on indie game pricing, the recent Warner Bros. merger, and some new game, show, and comic premieres.

Tune in THIS Friday, September 16th at 7:00 PM EST.

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Cory Massimino Talks Anarchy, Political Authority, and Stateless Societies

Longtime C4SS Fellow, Mutual Exchange Coordinator, and contributor Cory Massimino was recently interviewed by Aaron Ross Powell on (Re)Imagining Liberty about anarchy, political authority, the viability of stateless societies, and the relationship between anarchism, liberalism, and modernity.

Check out their interview below.

On the Pronunciation of ‘Labadie’

I am not a historian. I have never worked professionally in any field of historical studies. Difficulty in the details of the Laurance Labadie Archival Project is therefore bound to happen, with the latest conundrum being how the surname Labadie is pronounced. In my recent appearance on Mutual Exchange Radio, I used the pronunciation lɑˈbɑdi (or ‘luh-bah-dee’) and when prompted explained how that was the way I have heard it said (this is in reference to informal conversations I’ve had with other leftists). I would therefore like to (very briefly) outline the reasoning behind that pronunciation, speak on the possible mistake of said pronunciation, and place the whole thing into a context of multiple difficulties with fully understanding Laurance Labadie’s name.

The name Labadie is, according to House of Names, a Norman surname indicating “that the original bearer lived at or near an abbey. The word occurs in contraction with the article, le, meaning the, and thus appears Labbey.” I made my best go at a French pronunciation and my assumption was that its ‘Americanization’ would sound something like lɑˈbɑdi. It appears, however, that many would disagree with me. For one, the port of Labadie in Haiti (spelled Labadee by Royal Caribbean Cruise for ease of pronunciation by English speakers) is apparently pronounced something likeˈlæbədi (or ‘la-buh-dee’). Even more pertinent is the pronunciation apparently used by the folks at the Joseph A. Labadie Archive (the basis of which is the book and document collection of Laurence’s father), which is the same as the Royal Caribbean Cruise advertises it.

Despite these two pieces of evidence, it is unfortunately not easy to say how either Labadie—son or father—preferred his name to be pronounced beyond ‘that’s how I heard it said.’ Since the younger was somewhat hermetic and to this day relatively obscure, there’s not a lot of documentation on the specifics of his name, and this has led to confusion about more than just the pronunciation. For example, the Laurance Labadie anthology Anarcho-Pessimism released by Little Black Cart spells his first name as “Laurence.” Elsewhere in the piles of documents—digital and physical—by and about Labadie that I have lying around, there appears to have been confusion on whether Labadie preferred to be called Laurance or Larry (with the former being more likely). My point is that we may never be certain as to the specifics of Laurance’s preferences about his name, so I’ll just keep saying it the way I have bee saying it until I come across something on the pronunciation from Laurance himself or one of his contemporaries.

Mutual Exchange Radio: Eric Fleischmann on Laurance Labadie & Historical Materialism

This month on Mutual Exchange Radio, we are joined by Eric Fleischmann, leading an informative and inspiring conversation about their comprehensive Laurance Labadie archival project, Labadie’s special relevance for the market anarchist tradition, their study on Historical Materialism and more.

Eric Fleischmann (he/they) is an undergrad student working in the solidarity economy and pursuing a double major in anthropology and philosophy. He is an anarchist indebted to communistic and continental thought but engaged primarily in the traditions of mutualism, North American individualist anarchism, and modern left-libertarianism. He has been involved in various capacities with numerous leftist, left-leaning, and labor-oriented organizations—generally ones which promote forms of politico-economic decentralization and democratization and/or degrees of left unity (Center for a Stateless Society, Industrial Workers of the World, Union of Musicians and Allied Workers, Resource Generation, and his college’s Leftist Coalition). He has also played in and currently plays in several punk, hardcore, and alternative bands (Soy., Consumerist, Manbitesdog, and Nope) and has released multiple albums.

ANGL: Batman Beyond w/ Roderick Long & Cory Massimino

C4SS scholars and Batman aficionados Roderick Long and Cory Massimino join us as we discuss the launch of the “Rippaverse” comics, re-cap San Diego Comic Con, and remember Alan Grant.

Tune in on Friday, August 19th at 7:00 PM EST.

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Calling All Class Traitors: Resource Generation

There is a stereotype perpetuated by the political right that anarchists tend to be rich, white kids radicalized by the ‘postmodern neo-Marxists’ that have apparently taken over institutions of cultural production. This is clearly a tactic to strategically simplify and obscure both the complicated relationships between Marxism and postmodernism and the multicultural, working class origins of anarchism. However, there are indeed many anarchists—like myself—who do come from some type of class/wealth privilege. And it is therefore the responsibility of such anarchists to not only participate in standard anarchistic organizing and activism (and in the process work to contribute without centering our voices) but also to put our money where our mouths are and commit to voluntary wealth and land redistribution, mutual aid projects, and immediate reparations to working class BIPOC individuals and organizations. We must become the good kind of class traitors. To do anything less is to make our identification as anarchists a joke.

One avenue for this kind of work—specifically wealth redistribution—that C4SS does not officially endorse but I would like to individually ‘advertise’ for using the platform the Center has provided for me is Resource Generation (RG). Founded in 1998 by Tracy Hewat and Lynne Gerber, Resource Generation is, according to the official website, “a multiracial membership community of young people (18-35) with wealth and/or class privilege committed to the equitable distribution of wealth, land, and power.” The org is national campaign partners with both the Center for Popular Democracy and the Movement for Black Lives as well as part of the New Economy Coalition and Unmasking Fidelity. Utilizing the collective structure of RG, members are able to independently raise large sums of money (the goal for 2022 is $100,000,000+) to contribute to BIPOC-led solidarity and redistributive projects as well as participate in campaigns focused on challenging and transforming our current socio-economic systems.

Though not an anarchist organization, RG includes people who identify as anarchists as well as other anti-capitalist and leftist ideologies. It is also certainly anti-capitalist as a whole in its goal to reorganize wealth and ownership and, in its own internal structure, does have a central hub but its chapters—at least in my experience—tend to be both highly autonomous and if not fully consensus based, still directly democratic and largely horizontalist. With this in mind, I would highly recommend that any anarchists with material privilege should step up, read about RG further, and either start or join a local chapter. To begin, take the Class Privilege Quiz! If the future is to be equitable and decentralized in terms of wealth and land, then we need to start now!

Kelly Wright On Trans Liberation

Longtime C4SS contributor and activist Kelly Wright was recently interviewed by Aaron Ross Powell on (Re)Imagining Liberty about trans myths, trans identities, and trans rights; about the increase in the amount of openly transgender people and the reactionary political-cultural backlash; about the connections between gender affirming care, social acceptance, and suicide rates; and about the importance of self-authorship for liberty.

Check out their interview below.

Nathan Goodman Discusses Militarization, Politics, and Social Science

Longtime C4SS Fellow, activist, and economist Nathan Goodman was recently interviewed by Aaron Ross Powell on (Re)Imagining Liberty about the feedback loop between militarization at the border and militarization abroad, the role of social capital in public policy, and how good social science can help correct for the errors of the political process.

Check out their interview below.

Mutual Exchange Radio: Logan Marie Glitterbomb on Agorism, Manifold Coloured Markets, Mardi Gras, and Gun Control

This month we are joined by Logan Marie Glitterbomb, leading an awesome conversation about the fundamentals of Agorism, as well as its lesser-known forms and environmentalist potential. We’re also talking about Mardi Gras, Logan’s legal incident, gun control and more.

A Catholic anarchist-without-adjectives, Logan Marie discovered anarchism through the punk scene in high school and went on to join the Industrial Workers of the World in college where she studied theatre arts. She is a former editor, writer, and co-publisher of the queer anarchist news ‘zine Pink&Black, co-founder of the Libertarian Anti-Fascist Committee and the Libertarian Socialist Caucus of the Libertarian Party, member of the Libertarian Socialist Caucus of the DSA, co-founder of the anarchist Mardi Gras krewe Krewe de Main and their festival Coup de Gras, and current organizer with the IWW’s Freelance Journalists Union. She spends her free time performing comedy, cosplaying, and writing comics.

Find her work and support her legal fund here:

Anarchy and Democracy
Fighting Fascism
Markets Not Capitalism
The Anatomy of Escape
Organization Theory