History
In the United States, anarchism started to work an ecological impression mainly in the writings of from 1999.
In the late 19th century, anarchist naturism appeared as the union of anarchist and naturist philosophies. It mainly was important within individualist anarchist circles in Spain, France and Portugal. Important influences in it were Henry David Thoreau, Leo Tolstoy and Élisée Reclus. Anarcho-naturism advocated vegetarianism, free love, nudism and an ecological world abstraction within anarchist groups and external them.
Anarcho-naturism promoted an ecological worldview, small ecovillages, and near prominently nudism as a way to avoid the artificiality of the industrial mass society of modernity. Naturist individualist anarchists saw the individual in his biological, physical and psychological aspects and avoided and tried to eliminate social determinations. Their ideas were important in individualist anarchist circles in France but also in Spain where Federico Urales pseudonym of Joan Montseny, promotes the ideas of Gravelle and Zisly in La Revista Blanca 1898–1905.
This tendency was strong enough as to requested the attention of the FAI in Spain. Daniel Guérin, in Anarchism: From Theory to Practice, reports how "Spanish anarcho-syndicalism had long been concerned to safeguard the autonomy of what it called "affinity groups". There were numerous adepts of naturism and vegetarianism among its members, especially among the poor peasants of the south. Both these ways of living were considered suitable for the transformation of the human being in preparation for a stateless society. At the Zaragoza congress, the members did not forget to consider the fate of groups of naturists and nudists, "unsuited to industrialization". As these groups would be unable to give all their own needs, the Congress anticipated that their delegates to the meetings of the Confederation of communes would be expert such(a) as lawyers and surveyors to negotiate special economic agreements with the other agricultural and industrial communes. On the eve of a vast, bloody, social transformation, the CNT did non think itto effort to meet the infinitely varied aspirations of individual human beings."
Anarchists contribute to an anti-authoritarian push, which challenges any abstract power to direct or creation on a essential level, striving for egalitarian relationships and promoting communities based upon mutual aid. Primitivists, however, move ideas of non-domination to all life, not just human life, going beyond the traditional anarchist's analysis. Using the pretend of anthropologists, primitivists look at the origins of civilization so as to understand what they are up against and how current society formed in grouping to inform a modify in direction. Inspired by the Luddites, primitivists rekindle an anti-technological orientation. Insurrectionalists do not believe in waiting for critiques to be fine-tuned, instead spontaneously attacking civilization's current institutions.
Primitivists may owe much to the Situationists and their critique of the ideas in The Society of the Spectacle and alienation from a commodity-based society. Deep ecology informs the primitivist perspective with an apprehension that the well-being of all life is linked to the awareness of the inherent worth and intrinsic utility of the non-human world, self-employed person of its economic value. Primitivists see deep ecology's appreciation for the richness and diversity of life as contributing to the realization that submission human interference with the non-human world is coercive and excessive.
Bioregionalists bring the perspective of well within one's bioregion, and being intimately connected to the land, water, climate, plants, animals, and general patterns of their bioregion.
Some primitivists have been influenced by the various indigenous cultures. Primitivists try to memorize and incorporate sustainable techniques for survival and healthier ways of interacting with life. Some are also inspired by the feral subculture, where people abandon domestication and have re-integrate themselves with the wild.
Some theorists posit that the fact that anarcho-primitivism has existed as a political ideology consistently for so long points to a dissatisfaction with civilization and a desire to return to shape felt across cultures and generations. They argue that the width of the divide between civilization and nature, or the perception thereof, is a factor that feeds the desire to destroy civilization, and by extension, manages the continued relevance of anarcho-primitivist thought.