ACT UP was not set up as an anarchist ideal, but to develop an effective response to the AIDS crisis. ACT UP members see a situation where rapidly growing numbers of people are dying as an emergency. In an emergency we do whatever works to enhance and save lives. Whether that action fits an anarchist or other model of social organization is another, and in these terms, theoretical question. [11] The Gay Kama Sutra, 1996, B.T. Batsford, ISBN 9780713481099. 1996, Harmony Books, (1st US edition).

in which Ali recounts how he tried to convince Piotr Suida, a survivor of the 1962 Novocherkassk massacre, to join the Russian Communist Party. Ali dedicated his book to the Moscow Party leader, Boris Yeltsin, in the hope that the Party leadership would revive Soviet socialism.Birth control through accessible contraception and safe, legal abortion would enable the anarchist sexual revolution's central tenet to take shape: the separation of recreational sex from reproductive sex. As a 1936 article remarked: ‘Perhaps we are living through one of the most intimate phases of the human revolution: the revolution of sex. The conversion of coitus into a pleasure for free people and not into an intercourse that's often mechanical, indifferent and even painful’. Footnote 126 In this revolution, the formation of sexual partnerships would be overhauled too: La Revista Blanca was one of many anarchist publications that imagined a future society built on ‘free love’. in which the influential Keynesian economist says that Kim Il Sung ‘seems to function as a messiah rather than a dictator.’[3] As the only Chinese anarchist who had had in-depth conversations with Goldman in person, Qin Baopu initiated a propaganda campaign against Bolshevism that drew upon her ideas and writings. Qin claimed that, in the two and a half years after he left Moscow for Beijing in 1923, his writings "were all deeply influenced by Goldman." 32 These articles, many of them serialized in various newspapers, later were included in his three books, Chi e youji (赤俄遊記 Travels in Red Russia), Eguo geming zhi shibai (俄國革命 之失敗 Failure of the Russian Revolution), and Eguo geming lun cong (俄國革命論叢 Essays on the Russian Revolution). The Chinese translation of Goldman's book on Russia, entitled Buersheweike zhi baozheng (布爾什維克之暴政 The Bolshevik tyranny) also came out in 1923. 33 In 1924, Ba Jin published articles in the anarchist magazine Min zhong (民鐘 People's tocsin) that referenced Goldman's works on the Russian Revolution. 34 The numerous translations and publications inspired by Goldman's anti-Bolshevism confirm Dirlik's comment that Goldman's writings "were responsible in large measure for shaping Chinese anarchists' attitudes toward the Soviet Union." 35 By rendering her writings into Chinese, Qin Baopu and his comrades contrasted authoritarian Bolshevik rule with the false liberating image it enjoyed among leftists and liberals around the world. This perspective prefigured later developments in queer anarchist theory. The Mary Nardini Gang argues in “Toward the Queerest Insurrection” in 2014 that queer is not simply a sexual identity but rather “the qualitative position of opposition to presentations of stability […] Queer is the cohesion of everything in conflict with the heterosexual capitalist world. […] By ‘queer’, we mean ‘social war.’ And when we speak of queer as a conflict with all domination, we mean it.” [7] In this view, anarchism is inherently queer because it rejects the “normalcy” of capitalist patriarchy and struggles against all forms of hierarchy and oppression.

I warn some of them [about the technological destruction of natural beauty], but they smile & say it will be different with us – our workers will be educated, they will want beauty & leisure & we shall not repeat the mistakes of the capitalist world. You get the same answers everywhere, & it is not indoctrination, but a faith that moves mountains. … His scholarly interest in food culture and history led to the publication of The Heretic's Feast – a History of Vegetarianism in 1993 (also published in the US in 1995, and winning a special mention in the Premio Langhe Ceretto prize of Italy), the award-winning British Food – an Extraordinary Thousand Years of History in 2002, and his recently published book From Microliths to Microwaves – The Evolution of British Agriculture, Food and Cooking, an account of the long history of farming, food and cookery in Britain and how our national cuisine was forged. By the late 1910s, Chinese translations of Goldman's writings began to surface in the progressive press as well as in anarchist publications. In 1917, Yuan Zhenying (袁震瀛 1894–1979), an English major with anarchist leanings at Peking University, chose "Marriage and Love" as his first translation of Goldman and published it in Xin qingnian (新青年 New Youth), a leading left-wing liberal monthly in China that later promoted communism. 21 Meanwhile, Yuan and his anarchist friends issued translations of Goldman's "Patriotism: A Menace to Liberty" and "Anarchism: What It Really Stands For" in an essay volume published by their Anarchist Society. 22 In 1919, Yuan's translation of Goldman's "The Modern Drama: A Powerful Disseminator of Radical Thought" was published in Xin qingnian. 23 These translations together contributed to Goldman's "enormous popularity during the [May Fourth] New Culture Movement," as Arif Dirlik noted. 24 It may seem unfair to include anti-Stalinists like Chomsky and Graeber in the same list as those who had real illusions in Stalinism and Maoism. But critical thinking is essential for working out how to make a revolution that actually works. It is therefore important to show how a neglect of critical thinking can affect any of us.) British Food – An Extraordinary Thousand Years of History, 2002, Grub Street, (illustrated edition), ISBN 978-1-904010-16-6.Seeking to transcend Goldman's sex radicalism, the antilove advocates displayed their masculine rationality and philosophical creativity to revolutionize sexual morality and society in 1920s China. Lu presented his own position on antilove and anarcho-communism as purely scientific, rooted in biology, and designed to maximize personal liberty in an evolutionary society. "I obey my own reason," Lu asserted, "and do not succumb to whatever dogmas impose on me." 62 Such emotional, poetic phrases as "Some day…men and women will rise, they will reach the mountain peak, they will meet big and strong and free, ready to receive, to partake, and to bask in the golden rays of love" in Goldman's essay were absent in the writings of male antilove advocates. To some extent, Goldman's "lingering attachment" to romantic love was portrayed by the antilove advocates as clouded by her female, petite bourgeois tendency for romance. They appealed to masculine rationality in contrast with Goldman's feminine emotionalism, as they rendered it. 63 If it is the future you seek, then I tell you that you must come to it with empty hands. . . You cannot buy the Revolution. You cannot make the Revolution. You can only be the Revolution. It is in your spirit, or it is nowhere.” – Ursula K. Le Guin Beyond participating in queer activism, anarcha-feminists argued that there was something inherently queer about the anarchist rejection of all structures of social domination. For instance, Highleyman notes about the anarchist contingent at the 1993 march that “Gay, Lesbian, Bi, hetero or undefined, all the anarchists were queer in their own way.” [5] Lin L. Elliot goes further, arguing in a powerful article linking queer and indigenous resistance that the “new activism of the 80s and 90s has already shown us the way. ACT UP and, more recently, Queer Nation, embody an unmistakably Queer perspective; non-hierarchical, even anarchical, they combine seriousness with humor, politics with play.” [6] Queer and anarchist politics both embodied this non-hierarchical, fluid approach to the world.