Barclay, Harold B. (1997). Culture and Anarchism. London: Freedom Press.
- - - (2003). "Islam, Muslim Societies and Anarchy." Anarchist Studies 10.2: 105-118. <--Abstract: "This contribution addresses the question of a possible relationship between the idea of anarchy and Muslim society. First, the Kharijite and the Sufi traditions in Islam are briefly considered. Then, the paper turns to various manifestations of tribal organisation in North Africa and Southwest Asia. Finally, there is a brief assessment of the writings of Mu'ammar Qaddafi, dictator of Libya, which appear to have some anarchistic content. While the search for anything remotely resembling anarchist thought or practice in Muslim society might at first sight seem a frivolous venture, it is apparent that anarchistic themes do pervade Muslim societies, although there is no consistent rejection of the notion of domination, and no advocacy of a free society."
- - - (2005). Longing for Arcadia: Memoirs of an Anarcho-Cynicalist Anthropologist. Victoria, B.C.: Trafford.
- - - (1982). People Without Government. London: Kahn & Averill with Cienfuegos Press.
- - - (2005). "Power: Some Anthropological Perspectives." Anarchist Studies 13.2: 104-117. <--Abstract: "Discussions concerning power and authority by anarchist writers are often marked by confusion. This essay reviews some key analyses of power, and puts forward an anthropologically-informed anarchist analysis concerning the inevitability of forms of power relationships. One cannot dispense with all forms of power and still maintain social relations."
- - - (2003). The State. London: Freedom Press.
Bookchin, Murray (2003). The Ecology of Freedom: The Emergence and Dissolution of Hierarchy. Warner,NH: Silver Brook Press.
Clastres, Pierre (1998). Chronicle of the Guayaki Indians. New York: Zone Books.
- - - (1977). Society against the State: The Leader As Servant and the Humane Uses of Power Among the Indians of the Americas. New York: Urizen Books.
Graeber, David (2002). "The Anthropology of Globalization (with Notes on Neomedievalism, and the End of the Chinese Model of the Nation-State)." American Anthropologist 104.4: 1222-1227.
- - - (2007). "Army of Altruists." Harper's ??: 31-38.
- - - (2005). "Fetishism as Social Creativity." Anthropological Theory 5.4: 407-438.
- - - (2004). ''Fragments of an Anarchist Anthropology''. Chicago: Prickly Paradigm Press.
- - - (2000). "Give It Away." In These Times ??.??: ??-??.
- - - (2005). "The Globalization Movement: Some Points of Clarification." The Anthropology of Development and Globalization: From Classical Political Economy to Contemporary Neoliberalism. Ed. Marc Edelman and Angelique Haugerud. Malden, MA: Blackwell. ??-??.
- - - (2007). Lost People: Magic and the Legacy of Slavery in Madagascar. Bloomington: Indiana University Press.
- - - (1997). "Love Magic and Political Morality in Central Madagascar, 1875-1990." Gendered Colonialisms in African History. Ed. Nancy Rose Hunt et al. Malden, MA: Blackwell. 94-117.
- - - (1997). "Manners, Deference, and Private Property in Early Modern Europe." Comparative Studies in Society and History 39.4: 694-728.
- - - (1998). "The Politics of Magic." Review of Magic in the Ancient World by Fritz Graf. The Nation 266.6: 26-31.
- - - (2007). Possibilities: Essays on Hierarchy, Rebellion and Desire. Edinburgh: AK Press.
- - - (2001). Toward an Anthropological Theory of Value: The False Coin of Our Own Dreams. New York: Palgrave. <--Profound and insightful, grounded in empirical research and high theory; unfortunately fails to draw on the anarchist archives, however, and thus reinvents the wheel a bit on some points. Nonetheless, indispensable.
- - - (2006). "Turning Modes of Production Inside Out: Or, Why Capitalism is a Transformation of Slavery." Critique of Anthropology 26.1: 61-85. <--Abstract: "Marxist theory has by now largely abandoned the (seriously flawed) notion of the 'mode of production,' but doing so has only encouraged a trend to abandon much of what was radical about it and naturalize capitalist categories. This article argues a better conceived notion of a mode of production -- one that recognizes the primacy of human production, and hence a more sophisticated notion of materialism -- might still have something to show us: notably, that capitalism, or at least industrial capitalism, has far more in common with, and is historically more closely linked with, chattel slavery than most of us had ever imagined."
- - - (2000). "What Did This Man Do to the Yanomami?" In These Times ??.??: 38.
Komadina, Céline Geffroy (2002). "L'économie participative à Huancarani, une communauté bolivienne." Réfractions 9: 91-100. <--Abstract: "'The poor person has nothing. He is an orphan.' Poverty is not only material; it is also symbolic. The poor person is not only someone who has very little or nothing ; but just as much someone who has no one. In the context of an economy of reciprocity, the poor person is someone who cannot make use of the labor power of his kin, who cannot depend on his own, and whose access to various resources is therefore restricted. In pre-Colombian society, in which there was no circulation of money and in which agricultural life required the massive participation of families, the poor person was someone who did not have the benefit of close family ties, who did not have kin at his disposal. In short, the orphan embodied the very image of poverty. Today, the ubiquity of the market economy today complicates the situation and introduces new aspects to the problematic: for example, the need for money in order to have access to goods sold on the market rather than produced by the community."
Kropotkin, Peter A. (1902). Mutual Aid: A Factor in Evolution. New York: McClure, Phillips & Co.
Lee, Dorothy (1959). Freedom and Culture. Englewood Cliffs, NJ: Prentice-Hall. <--Lee was not, to my knowledge, a self-defined anarchist or an activist per se, but her defense of various Native American lifeways as models of autonomy-within-collectivity seems very much to present an anthropological anarchism -- and has been read as such by Murray Bookchin.
- - - (1976). Valuing the Self: What We Can Learn from Other Cultures. Englewood Cliffs, NJ: Prentice-Hall.
Maddock, Kenneth (1961). "Action Anthropology or Applied Anarchism?" Anarchy 8: 232-236.
- - - (1980). Anthropology, Law, and the Definition of Australian Aboriginal Rights to Land. Nijmegen [Netherlands]: Instituut voor Volksrecht, Faculteit der Rechtsgeleerdheid, Katholieke Universiteit.
- - - (1973). The Australian Aborigines: A Portrait of Their Society. London: Allen Lane.
- - - (1962). "The Bounds of Possibility." Anarchy 16: 171-178. <--A critique of Lucy Mair's Primitive Government with reference to several African societies.
- - - (1963). "Primitive Societies and Social Myths." Anarchy 24: 45-55.
Radcliffe-Brown, A. R. [Alfred Reginald] (1952). Structure and Function in Primitive Society: Essays and Addresses. Glencoe, Ill: The Free Press. <--A major author of modern anthropology, nicknamed "Anarchy Brown" in his student days for his avowed anarchist politics and admiration for Peter Kropotkin (later redefining himself as a socialist).
Roca Martínez, Beltrán (2006). "Anarchism, Anthropology and Andalucia: An Analysis of the CNT and the 'New Capitalism.'" Anarchist Studies 14.2: 106-130.
Scott, James C. (2009). The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia. New Haven, CT: Yale University Press. -->For two thousand years the disparate groups that now reside in Zomia (a mountainous region the size of Europe that consists of portions of seven Asian countries) have fled the projects of the organized state societies that surround them—slavery, conscription, taxes, corvée labor, epidemics, and warfare. This book, essentially an “anarchist history,” is the first-ever examination of the huge literature on state-making whose author evaluates why people would deliberately and reactively remain stateless. Among the strategies employed by the people of Zomia to remain stateless are physical dispersion in rugged terrain; agricultural practices that enhance mobility; pliable ethnic identities; devotion to prophetic, millenarian leaders; and maintenance of a largely oral culture that allows them to reinvent their histories and genealogies as they move between and around states. In accessible language, James Scott, recognized worldwide as an eminent authority in Southeast Asian, peasant, and agrarian studies, tells the story of the peoples of Zomia and their unlikely odyssey in search of self-determination. He redefines our views on Asian politics, history, demographics, and even our fundamental ideas about what constitutes civilization, and challenges us with a radically different approach to history that presents events from the perspective of stateless peoples and redefines state-making as a form of “internal colonialism.” This new perspective requires a radical reevaluation of the civilizational narratives of the lowland states. Scott’s work on Zomia represents a new way to think of area studies that will be applicable to other runaway, fugitive, and marooned communities, be they Gypsies, Cossacks, tribes fleeing slave raiders, Marsh Arabs, or San-Bushmen.
Vigné d’Octon, Pierre (1934). "Anthropologie." Encyclopédie anarchiste. Ed. Sébastien Faure. Paris: Librairie internationale. 91 .
- - - (1934). "Anthropométrie." Encyclopédie anarchiste. Ed. Sébastien Faure. Paris: Librairie internationale. 91.
- - - (1934). "Anthropomorphisme." Encyclopédie anarchiste. Ed. Sébastien Faure. Paris: Librairie internationale. 91-92.
- - - (1934). "Anthropophagie." Encyclopédie anarchiste. Ed. Sébastien Faure. Paris: Librairie internationale. 92.