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Complexity and Social Movements: Multitudes at the Edge of Chaos ...

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St<strong>at</strong>es fight back 89<br />

<strong>the</strong> conscious cre<strong>at</strong>ion <strong>of</strong> an ‘outside’ – imperfect as this may be – to <strong>the</strong> ‘<strong>the</strong><br />

system’ – alterity becomes established within <strong>the</strong> network <strong>of</strong> networks lying<br />

in <strong>the</strong> interstices <strong>of</strong> Empire(s).<br />

Whilst <strong>the</strong> anarchist contribution to <strong>the</strong> conflictual activities <strong>of</strong> <strong>the</strong> AGM<br />

has been widely commented upon (Graeber 2002) little <strong>at</strong>tention has been<br />

paid to <strong>the</strong> proactive ‘o<strong>the</strong>r order’ present within <strong>and</strong> pursued through <strong>the</strong><br />

AGM (Bowden <strong>and</strong> Purkis 2004). Anarchism in this sense is a particular<br />

habit <strong>of</strong> mind capable <strong>of</strong> multiple <strong>and</strong> infinite expressive forms but<br />

premised upon factors immanent within <strong>the</strong> principles <strong>of</strong> PGA. The embodiment<br />

<strong>of</strong> <strong>the</strong>se principles in <strong>the</strong> day-to-day lives <strong>of</strong> activists ranging from<br />

intern<strong>at</strong>ionals to activists to citizen support groups to casual symp<strong>at</strong>hisers<br />

sediment <strong>the</strong>m within countless global locals. Such <strong>at</strong>tempts to ‘live in<br />

truth’ are easily ridiculed <strong>and</strong> criticised for inconsistency but as puissance<br />

(Maffesoli 1996) is withdrawn from formal politics, such lives assume<br />

increasing significance <strong>and</strong> potential.<br />

Under such conditions citizens typically turn to individuals who have<br />

‘lived in truth’ <strong>and</strong> ‘declared <strong>the</strong> stakes’ despite <strong>the</strong> ‘fear’ exercised by <strong>the</strong><br />

system. This was a process clearly evident in <strong>the</strong> ‘revolutions’ in East <strong>and</strong><br />

Central Europe (ECE see Chapter 3). Free acts by free actors assume positions<br />

<strong>of</strong> increasing significance but r<strong>at</strong>her than replacing one system with<br />

ano<strong>the</strong>r, as was <strong>the</strong> case in ECE, <strong>the</strong> dem<strong>and</strong>s are for <strong>the</strong> reconfigur<strong>at</strong>ion <strong>of</strong><br />

<strong>the</strong> entire system through <strong>the</strong> applic<strong>at</strong>ion <strong>of</strong> organising <strong>the</strong>mes comp<strong>at</strong>ible<br />

with planetary survival <strong>and</strong> co-oper<strong>at</strong>ion. The represent<strong>at</strong>ion <strong>of</strong> <strong>the</strong> AGM<br />

as anarchic disorder in effect conceals <strong>the</strong> extent to which <strong>the</strong> AGM embodies<br />

organis<strong>at</strong>ional forms <strong>and</strong> aims th<strong>at</strong> are <strong>the</strong> future. The political stakes<br />

are immense as adoption <strong>of</strong> <strong>the</strong> organis<strong>at</strong>ional form alone <strong>and</strong> its applic<strong>at</strong>ion<br />

through established habits <strong>of</strong> mind will merely acceler<strong>at</strong>e <strong>the</strong> descent<br />

into reinforcing cycles <strong>of</strong> chaos. If <strong>the</strong>re is to be order on <strong>the</strong> edge <strong>of</strong> chaos<br />

<strong>the</strong>n <strong>the</strong> social <strong>and</strong> environmental agenda <strong>of</strong> <strong>the</strong> AGM is a necessary initial<br />

condition. These are <strong>the</strong>mes we address in Chapter 5.

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