Unofficial flag for Posadism-Communalism.
Posadism-Communalism is a far-left wing anarchist, transhumanist, environmentalist, LGBTQIA+, atheist, accelerationist and xenophillic utopian futurist ideology that is a synthesis of Posadism and Communalism.
It also extends on some of the ideas expressed in them as well as synthesizing or incorporating aspects from other ideas, movements and art styles, such as Egoism, Queer Anarchism, Naturism, Autonomism, Solarpunk, Situationism, Bioregionalism, Pan-Left Anarchism, Vaporwave, Total Liberation, Cosmism, Metamodernism, Technogaianism, Xenofeminism, Veganism, Third Worldism, Extraterrestrialism, Post-Leftism, Social Ecology, Nanopunk, Postgenderism, Seapunk, New Atheism and even aspects of Soulism and Esotericism. Key ideas emphasized are transhumanism/posthumanism and anti-speciesism.
First of all, what is Posadism?
Posadism is a Trotskyist, transhumanist, accelerationist and somewhat esoteric (though, secular) ideology, founded by Italian-Argentine revolutionary J. Posadas (born Homero Cristalli) in the mid-1950s to early 1960s, splitting from the International Secretariat of the Fourth International due to disagreement over many unpopular and fringe issues, notably enthusiasm for nuclear war as an accelerationist revolutionary method.
Following the formation of the Fourth International Posadist in 1962, the ideology continued to incorporate their membership's New Age, ufologist, and other unorthodox beliefs into a framework of Marxist determinism. Many overlap with transhumanist and cosmist interests, including space exploration and habitation, interspecies communication, cloning, and radical life extension.
Posadas was highly interested in the way scientific advancement could improve human lives when used for the common good, rather than for profit. In an essay written in 1978 entitled "Childbearing in space, the confidence of humanity, and Socialism", he espoused his vision of a Utopian future under the guidance of science:
"Humanity feels pressed and oppressed by the straightjacket that imprisons science. For science is oppressed! The capitalists oppress science by using it to kill people. When science is liberated – it will not be long, in only a few years – we will wipe out all the problems, floods, hunger and misery. All this could already be done, and it will not be long before we do. And when we do, everyone will be an architect, an engineer, a doctor, and the like."
Posadas was the author of a number of works with an unconventional slant and towards the end of his life he tried to create a synthesis of Trotskyism and Ufology. His most prominent thesis from this perspective was the 1968 pamphlet Flying saucers, the process of matter and energy, science, the revolutionary and working-class struggle and the socialist future of mankind which exposed many of the ideas associated today with Posadism. Here, Posadas claims that while there is no proof of intelligent life in the universe, the science of the time makes their existence likely. Furthermore, he claims that any extraterrestrials visiting earth in flying saucers must come from a socially and scientifically advanced civilisation to master inter-planetary travel, and that such a civilisation could have only come about in a post-capitalist world.
Believing visiting aliens to be naturally non-violent, who are only here to observe, Posadas argues that humans must call on them to intervene in solving the Earth's problems, namely "to suppress poverty, hunger, unemployment and war, to give everyone the means to live in dignity and to lay the bases for human fraternity". The means to achieving this end remained within the mainstream Trotskyist and included ending capitalism as well as the bureaucracy of the workers' states and establishing a socialist society.
Despite Posadas himself never publishing anything on the subject after 1968, ufology nonetheless became an important part of Posadism. After his death in 1981, some Posadists continued to explore the subject, notably Dante Minazzoli, and Paul Schulz. Others, however, have distanced themselves from the more unconventional notions and have claimed that Posadas' interest in extraterrestrial life was a marginal point that was blown out of proportions.
Not only did Posadas’ political heirs defend his UFO theories, they also took on board his increasingly New Age ideas on “the goal of the harmonisation of human relations together with nature and the cosmos” that followed in the wake of Flying Saucers. Professor Igor Charkovsky’s experiments for the Soviet Academy of Sciences on ‘water birthing’ and his work on communicating with dolphins won the admiration of Posadas, as did unattributed “plans to conceive babies in space.” Charkovsky is today a celebrity of the New Age Californian bourgeois ‘water birthing’ circuit and his forays into human–dolphin communication interfaces are continued by Alexander Yushchencko at Kharkov Polytechnic, Ukraine.
In any event, Posadas’ disciples defended his most esoteric dolphin and water birthing ideas after his death, stating that: “Posadas highlighted the full significance of experiments the Soviets are making in communicating with animals (eg. dolphins) and in space exploration... this is the plane on which Comrade Posadas lived.” They also firmly believed that Posadas’ “radiant and living thought… laid down principles to see further into the future.”
In recent years, Posadism has enjoyed a renewed popularity in online political discussions, largely as an ironic, satirical, or strawman position. Modern reinterpretations such as Anarcho-Posadism arrive at similar conclusions while utilizing different interpretive frameworks. These also borrow from (and to an extent overlap with) newer political movements, such as libertarian and anarchist transhumanism, right-accelerationism, and primitivism, occasionally synthesizing positions that would otherwise be seen as mutually exclusive.
Ok, so what is Communalism then?
Communalism is a progressive, environmentalist, anarchist, far-left ideology that integrates communal ownership and confederations of highly localized independent communities. Murray Bookchin, a prominent libertarian socialist, defined the communalism he developed as "a theory of government or a system of government in which independent communes participate in a federation" as well as "the principles and practice of communal ownership". The term government does not imply acceptance of a state or top-down hierarchy.
This usage of communalism appears to have emerged during the late 20th century to distinguish commune-based systems from other political movements or governments espousing (if not actually practicing) similar ideas. In particular, earlier communities and movements advocating such practices were often described as "anarchist", "communist" or "socialist".
Many historical communities practicing libertarian communism or utopian socialism did implement internal rules of communalist property ownership in the context of federated communalism. It is at least theoretically possible for a federation of communes to include communes which do not practice communalist rules of property, which is to say, that the overall national government may be a federation of communes, but that private property rather than communalist property is the order within each such commune. Karl Marx, often viewed as the founder of modern communism, criticized older forms, including primitive communism or utopian socialism, as poorly conceived or prone to disintegration in practice.
Starting in the 1970s, Bookchin argued that the arena for libertarian social change should be the municipal level. In a 2001 interview he summarized his views this way:
"The overriding problem is to change the structure of society so that people gain power. The best arena to do that is the municipality—the city, town, and village—where we have an opportunity to create a face-to-face democracy."
In 1980, Bookchin used the term libertarian municipalism to describe a system in which libertarian institutions of directly democratic assemblies would oppose and replace the state with a confederation of free municipalities. Libertarian municipalism intends to create a situation in which the two powers, i.e. the municipal confederations and the nation-state, cannot coexist. Communalists hold that this is a method to achieve a liberated society.
Libertarian municipalism is not seen merely as an effort to "take over" city and municipal councils to construct a more "environmentally friendly" government, but also an effort to transform and democratize these structures, to root them in popular assemblies, and to knit them together along confederal lines to appropriate a regional economy. Bookchin summarized this process in the saying "democratize the republic, then radicalize the democracy".
It is a dual power that contests the legitimacy of the existing state power. Communalists hold that such a movement should be expected to begin slowly, perhaps sporadically, in communities here and there that initially may demand only the ability to alter the structuring of society before enough interlinked confederations exist to demand the outright institutional power to replace the centralized state. The growing tension created by the emergence of municipal confederations would represent a confrontation between the state and the political realms. It is believed this confrontation can be resolved only after Communalism forms the new politics of a popular movement and ultimately captures the imagination of society at large.
Communalists see as equally important the need for confederation—the interlinking of communities with one another through recallable delegates mandated by municipal citizens' assemblies and whose sole functions are coordinative and administrative. This is similar to the system of "nested councils" found in participatory politics.
According to Bookchin, "Confederation has a long history of its own that dates back to antiquity and that surfaced as a major alternative to the nation-state. From the American Revolution through the French Revolution and the Spanish Revolution of 1936, confederalism constituted a major challenge to state centralism". Communalism is seen to add a radically democratic dimension to the contemporary discussions of confederation (e.g. Yugoslavia and Czechoslovakia) by calling for confederations not of nation-states but of municipalities and of the neighborhoods of large cities as well as towns and villages.
Communalism also adopts Bookchin's idea of Social Ecology. Social ecology is a philosophical theory about the relationship between ecological and social issues. It emerged from a time in the mid-1960s, under the emergence of both the global environmental and the American civil rights movements, and played a much more visible role from the upward movement against nuclear power by the late 1970s. It presents ecological problems as arising mainly from social problems, in particular from different forms of hierarchy and domination, and seeks to resolve them through the model of a society adapted to human development and the biosphere. It is a theory of radical political ecology based on communalism, which opposes the current capitalist system of production and consumption. It aims to set up a moral, decentralized, united society, guided by reason.
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