Anarchists in Love and Rage (1989-98) pushed the struggle for queer liberation in radical directions. Members actively participated in gay and lesbian marches, developed an anarchist approach to queer politics, and joined ACT UP in fighting for people with AIDS.
Anarchists often had a visible presence at queer demonstrations and pushed radical action at them. For instance, Jan Kraker from the NYC Autonomous Anarchist Action describes how AAA brought a militant edge to queer organizing at a 1990 rally commemorating the Stonewall uprising. They dressed in Black Bloc and brought a banner to the rally that provided direction for the otherwise inchoate crowd. Kraker describes how “what had been a [sic] unorganized mass of people outside a bar had turned into a spirited march behind a ‘Queer Without Fear—Autonomous Anarchist Action’ banner.”[1]
This exemplifies how Love and Rage encouraged broader movements to take a more radical, confrontational approach. It was not necessarily about convincing them to become anarchists or join the organization, but rather spreading new tactics and values that had been developed within the anarchist movement of the 1980s. In this vein, Liz A. Highleyman advocated collective participation in the queer march on Washington in 1993, arguing that “it is important that anarchists have a presence in the march to let people know that we cannot rely on laws and the government to guarantee queer liberation.”[2] Anarchist chants included “We’re fucking anarchists, we’ll fuck whoever we want!” and “We’re here, we’re Queer, and we hate the government!”[3] A group of Red & Anarchist Skinheads marched with a banner reading “Anti-Racist Skinheads and Punx Against Homophobia” and chanted “Oi! Oi! Oi! We fuck boys!”[4]
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.
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.
Anarchists also participated in AIDS activism, although they critiqued the state-centric elements of the movement. ACT UP drew upon many anarchistic values and practices: it was decentralized, grassroots, and direct-action oriented, and it operated outside of the state in many ways. Members formed alternative health networks, squatted buildings for people with AIDS to live in, provided safer-sex education, volunteer service organizations, and more.[8] Despite this, ACT UP focused largely on spectacular actions meant to pressure the government to act on AIDS. Anarchists generally rejected this strategy on principle.
Liz Highleyman critiques ACT UP from an anarchist perspective in her article “Anarchism and AIDS Activism.” She argues that “the government does not represent our best interests [so] it would be foolish to rely on it as a source of solutions […] we would be better off putting the time, money (including taxes), and effort that we currently devote to petitioning, supporting, and evading the government into alternative activities that meet our needs directly.”[9]
It is unclear from Highleyman’s piece, however, what she sees as the alternative: despite her call to “develop solutions that do not rely on the state,” would it really have been possible or practical to quickly develop effective treatments for AIDS without state intervention?[10] Indeed, Highleyman’s critique of ACT UP did not go unchallenged. In the next issue of the newspaper, a letter from Eric L. Sambach pushed back against her conclusion that ACT UP did not live up to the “anarchist ideal.” Sambach says that
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]
Whether or not ACT UP strictly conformed to anarchist theory and practice was beside the point; AIDS activists took whatever opportunity they could to respond to an existential crisis. It may be useful to lay out an anarchist critique of state-centered AIDS activism, but to apply a “pure” anarchist standard to ACT UP verged on a dogmatic prioritization of anarchist politics over the lives of people with AIDS.
[1] Jan Kraker, “Faeries, Anarchists and Others Commemorate Stonewall,” Love and Rage, Vol. 1 No. 5 (August 1990), 4-5.
[2] Liz A. Highleyman, “Queer March in April,” Love and Rage, Vol. 4, No. 1 (February/March 1993), 3.
[3] Liz A. Highleyman, “Anarchists Join Queer March,” Love and Rage, Vol. 4 No. 3 (June/July 1993), 1. I personally witnessed a similar chant at the NATO summit protests in Chicago in 2012: “we’re here, we’re queer, we’re anarchists we’ll fuck you up!”
[4] Ibid., 6.
[5] Ibid., 6.
[6] Lin L. Elliot, “500 Queers of Resistance,” Love and Rage, Vol. 3, No. 5 (June 1992), 2.
[7] Mary Nardini Gang, “Toward the Queerest Insurrection,” (2014).
[8] Liz Highleyman, “Anarchism and AIDS Activism,” Love and Rage, Vol 2. No. 6 (June/July 1991), 10.
[9] Ibid., 11.
[10] Ibid., 11.
[11] Eric L. Sambach, letter titled “Purpose Pragmatism and Privilege,” Love and Rage, Vol. 2 No. 7 (August 1991), 2.
