Pedophilia and American Anarchism : Melbourne Indymedia

Pedophilia and American Anarchism
By Robert P. Helms

Sometimes, when I turn on a radio or open a magazine, I remark “these are strange times for an anarchist.” Year after year in both mainstream and alternative Media, millions of people all over the world are led to believe that an internationally known, public pedophile apologist is also a popular anarchist. This is a terrible distortion. In fact, most anarchists do not understand his writings because they do not know his motivations. I offer this essay so they might be better informed.

There is an American anarchist named Peter Lamborn Wilson, who uses the pseudonym Hakim Bey for some of his writings. He is best known as the author of TAZ: The Temporary Autonomous Zone. I have never considered his work to be serious anarchist thought, but many others take a different view, and his work is available in at least a dozen languages. The issue I find worth discussing is that for over twenty years, Wilson/Bey has used anarchist arguments to promote pedophilia in his published work. This is no secret in North America, although his anarchist career is not in jeopardy.

Born in 1945 at New York, Wilson became involved in a revival of “Moorish Orthodoxy” at age twenty. He has a trust fund by way of his affluent family, and traveled to the Middle East (especially Iran) from around 1970 until 1978, and then from around 1980 through the mid-1990’s, he wrote poetry, prose fiction, philosophy, and literary criticism conjoining pedophile sexuality with anarchistic ideology and with Islamic mysticism. His venues include the NAMBLA Bulletin (organ of North American Man-Boy Love Association), Gayme, and the Acolyte Reader. Books by Bey on this thread have been published by Semiotext(e), Autonomedia, NAMBLA, Entimos Press, and Coltsfoot Press.

Hakim Bey has been recommended in many American media outlets, including “All Things Considered” in 2003, on National Public Radio. On 28 October 2004, Europe’s ARTE television network, on the show “Tracks,” broadcast an interview with Hakim Bey to tens of millions of viewers in both French and German. When I learned of the TV interview, I contacted ARTE and the small company that made the film. Both companies carefully acknowledged their error and regret. They intended no harm, but as a result of this sort of favorable exposure, Anarchist Pedophilia becomes more popular, its star philosopher more famous. Every December for at least ten years, New York’s Libertarian Book Club has sponsored Peter Lamborn Wilson’s annual “Chaos Day Lecture.” He now lives in New Paltz, New York, north of the city. I have met him on a few occasions, and I even arranged a lecture by him when I was new to anarchism, around 1992. In early November 2004 he led a workshop at a conference on secession in Vermont, where leading radicals of that state gave lectures against the Bush government.

Within the anarchist world, there has been a pedophile thread in evidence for over a century. The journal Der Eigene published at Berlin from 1896 until 1933, was pedophile and anarchist, with contributions from Adolf Brand, Edwin Bab, Elisar von Kuppfer, and John Henry Mackay under the pseudonym “Sagitta.” Mackay was a respected anarchist writer, and some of his books (both pedophile and not) are in print today in several languages. Outside of his own circle, however, the anarchists of his time were unaware of his “secret life.”

The anarchist-pedophile thread has never disappeared, but remained discreet until the 1970’s, when pedophiles emerged alongside the struggle homosexual rights, using friendly terms like “Pederasty” and “Man-Boy Love” for their ideas. Almost all gay and lesbian groups firmly disavow any connection between their activism and pedophile tendencies. Pedophilia is a separate issue, and it occurs just as frequently among heterosexuals as it does among homosexual people. As far as the question itself is concerned, let’s walk through what is obvious: knowledge is power, and children know almost nothing. People who know so little cannot give meaningful consent and are extremely vulnerable to exploitation. The use of anarchist philosophy to reverse this is opportunistic.

However, the distinction is not so clear among anarchists (at least in the United States), and Hakim Bey is very clearly a guru among those who understand sex between adults and children as a legitimate lifestyle choice, rather than as sexual abuse. When the editors of anarchist magazines have been approached with articles about Bey’s pedophile side, there has been an almost uniform resistance to any discussion. This has been explained in different ways, including that the issue was imaginary; that it would be too controversial and disruptive; that it was no more than a personal attack, and therefore without merit. The internet has been more open to the subject, but the general response is consistent. Anarchists leap into a debate about censorship when no censorship was suggested; they are generally unable to discuss the ethical ramifications of Bey’s use of anarchism to justify something that is exploitative and predatory; they often already know that Bey is pedophile, never deny it; some readers appreciate that the discussion of Bey’s pedophilia is exactly as relevant to discussing his work as any other part of the subject. The majority take the time to state their disapproval of pedophile sexual abuse, but the point does not occur in their minds as automatically as would the disapproval of other social problems, such as sexism or racism. Sometimes the matter needs to be explained. This writer has been in the awkward position of defending freedom of the Press, but then being unable to discuss literature that’s already printed. There seems to be a vaguely-defined code of silence, preserving the safe space for pedophile culture while pretending that it’s not there, mostly by means of the volunteer labor of anarchists.

The former curator of one anarchist archive acquired pedophile periodicals, presumably because Hakim Bey was writing anarchist literature in the pages of the magazines. The Labadie Collection at University of Michigan has carried the NAMBLA Bulletin and a few similar titles since the 1980’s. Anarchist bookstores in the US almost always carry Hakim Bey titles, but not the ones which can be understood only as pedophile material. One exception is Bound Together Books (San Francisco), which carries the Prison Diaries of NAMBLA Members and other NAMBLA literature. One member of the collective was quoted as saying that “to force the issue would destroy the bookstore.” I do not condemn the preservation of any literature, but I do observe that the anarchist scene provides venue and distribution for pedo-anarchist material and simultaneously refuses to examine the phenomenon.

In this writer’s opinion, the pedophile writings of Hakim Bey indicate a general deceit in his philosophy, and are evidence that his concept of the Temporary Autonomous Zone is inspired by opportunism, not by good will. He presents arguments for human freedom while actually wishing to create situations where he is free to put his deranged sexuality into practice. This is an abuse of anarchism, and new readers of Hakim Bey should take the pedophilia into consideration before being led “down the garden path.” Once the awkwardness has been overcome and we look at pedophilia as an item for discussion, we will make very short work of it. All attempts to justify the practice are morally idiotic, and the TAZ is no more than a “Neverland” on the anarchist landscape.

Noisy-le-Sec, France
January 18, 2005

Subject : Peter Lamborn Wilson

Peter Lamborn Wilson, a.k.a. "Hakim Bey" founder of Semiotext(e) magazine (now known as Autonomedia). Student of Sufi philosophy through Walid al-Taha a.k.a Warren Tartaglia. Studied heretical Islam in Iran, North Africa in the late 1960's. Traveled in India and Asia. [Disinfopedia]

Pseudonym: Hakim Bey (catalog of Library of Congress, Washington DC)

Founder of the "Moorish Orthodox Radio Crusade" on WBAI (95.5 FM, NYC, Pacifica Radio). [Disinfopedia]

In 1965 a “brilliant junky 350-pound jazz saxophonist poet” named Walid al-Taha introduced him to the Moorish Orthodox Church, after which he disappeared into far-flung wanderings across the Muslim world soaking in all the classical texts and tattered heretics and local scenes he could find. In Iran he applied for a two-week visa and stayed for seven years, leaving when the Revolution came. He has become something of a living myth, an Old Man on the Mountain for numerous intellectual circles. Peter has written scores of books and articles (sometimes going by Hakim Bey), hosted his own radio show, “Moorish Orthodox Radio Crusade,” and was a founding member of the Ibn ‘Arabi Society (he remains an honorary fellow). [Sakhra-l'Assal, 2002]

Bibliography

Books & Articles

Wilson, Peter Lamborn. Kings of Love: The Poetry and History of the Nimatullahi Sufi Order of Iran (with Nasrollah Pourjavady), Tehran 1978.
_____, Angels, Thames & Hudson, London 1980.
_____, Weaver of Tales. Persian Picture Rugs (with Karl Schlamminger), Callwey, Munich 1980.
_____, The Drunken Universe. An Anthology of Persian Sufi Poetry (with Nasrollah Pourjavady), Phanes Press, Grand Rapids 1987.
_____, Scandal. Essays in Islamic Heresy, Autonomedia, Brooklyn, NY 1988.
_____, Radio Sermonettes (with the Moorish Orthodox Radio Crusade Collective), The Libertarian Book Club, New York 1992. Reprinted as Immediatism, AK Press, Edinburgh/San Francisco 1994.
_____, Sacred Drift. Essays on the Margins of Islam, City Lights Books, San Francisco 1993.
_____, Pirate Utopias. Moorish Corsairs & European Renegadoes, Autonomedia, Brooklyn, NY 1995.
_____, "Shower of Stars" Dream & Book: The Initiatic Dream in Sufism and Taoism, Autonomedia, Brooklyn, NY 1996.
_____, Escape From the 19th Century. Essays on Marx, Fourier, Proudhon & Nietzsche, Autonomedia, Brooklyn, NY 1998.
_____, Ploughing the Clouds: The Search for Irish Soma, City Lights Books, San Francisco 1999.
_____, “Sakhra-l'Assal Interviews Peter Lamborn Wilson” [in Dutch] in Buiten de Orde, Utrecht, vol. 13 # 1, March, 2002. (“Sakhra -l'Assal is independently unemployed. As a member of the Amsterdam collective for applied schizophrenics, ZZ Produkties, he was involved with translations of work by Peter Lamborn Wilson and Hakim Bey, among others. He spends his spare time drinking beer.”)
_____, (editor with Robert Anton Wilson) Semiotext(e) Science Fiction Anthology (with Robert Anton Wilson)

Bey, Hakim. Crowstone (novel) (n.p. Coltsfoot Press 1983)
_____, TAZ, The Temporary Autonomous Zone, Ontological Anarchy, Poetic Terrorism (Brooklyn, NY: Autonomedia, 1991)
_____, (contributor) Poems of Love and Liberation (New York: NAMBLA, 1996)

Articles in the NAMBLA Bulletin
[NAMBLA Bulletin is published by the North American Man-Boy Love Association. This is a partial list of Bey’s articles for the magazine. Original copies were examined by me at the Special Collections Department, University of Michigan at Ann Arbor (United States).]

Bey, Hakim. "Japanese Scarf" (poem, reprinted from Seditious Delicious)

NAMBLA Bulletin, Jul-Aug 1985
_____, "Poem" NAMBLA Bulletin, Jan-Feb 1986
_____, "Five Conceptual Art Projects" NAMBLA Bulletin, Apr. 1986
_____, "My Political Beliefs" NAMBLA Bulletin, June 1986.
_____, "Association for Ontological Anarchism, Communique #2." NAMBLA Bulletin, Jul-Aug 1986
_____, "The Face of God" NAMBLA Bulletin, Dec. 1986
_____, "The Eroticism of Banal Architecture" NAMBLA Bulletin, Jan-Feb 1987
_____, "Chaos Theory and the Nuclear Family" NAMBLA Bulletin, Mar. 1987
_____, "China Sea Post-Card" NAMBLA Bulletin, Mar. 1987
_____, "Divine Folly Indulges Pagan Passion" NAMBLA Bulletin, Nov. 1987

Articles in Gayme
[This is a partial list of Bey’s articles for the magazine. Further citations are difficult to gather due to legal issues relating to its contents (Gayme was involved in obscenity lawsuits). The Canadian Lesbian and Gay Archives at Toronto preserves the title but will not allow scanning or copying of its pages.]

Bey, Hakim. "Contemplation of the unbearded." Gayme vol.1, no.1, 1993, pp. 16-21.
_____, "Temporary Autonomous Zone." Gayme vol.2, no.1, 1994, pp. 26-28
_____, "Pirate Utopias." Gayme vol.2, no.2, 1995, pp. 20-23
_____, "What do we do now?" Gayme vol.3, no.1, 1996, pp. 8-11
_____, "The music of what happens." Gayme vol.3, no.2, 1997, pp. 6-9

Translations
Bey, Hakim. O Tribe That Loves Boys: The Poetry of Abu Nuwas [translation and biographical essay by Hakim Bey] (Amsterdam: Entimos Press, 1993)

Reviews:
Bey, Hakim, "Boy-Love Novel Still Relevant 100 Years On" [a review of Fenny Skaller and Other Poems from the Books of the Nameless Love by the German anarchist John Henry Mackay] NAMBLA Bulletin, Apr. 1989

_____, "Japanese Romance on The House of Kanze by Noboku Albery" NAMBLA Bulletin, Apr.-May 1987

Editorship:
Bey, Hakim (editor) Loving Boys: Semiotext(e) Special. New York: Semiotext(e), 1980

Press Exposure:
Program 33 (production group of Paris), program title : "Tracks," segment title : "Pirates," broadcast on ARTE TV network, October 28 and 30, 2004 (15 minute interview) ; [also transmitted in German]

Bleyer, Jennifer, "An Anarchist in the Hudson Valley" The Brooklyn Rail, July 2004

Knight, Michael Muhammad, “Green Tea With Imam of the Age” Muslim Wakeup! January 2004 (“Michael Muhammad Knight is author of The Taqwacores, a novel available through the punk label Alternative Tentacles.”)

Codrescu, Andrei “Location and Activities of TAZ and Tazzerites” (commentary) July 16, 2003, network ; National Public Radio ; program : All Things Considered. [Codrescu is a very well-known poet, definitely an anarchist, who teaches at Baton Rouge, Louisiana. All Things Considered is the leading radio news show in the United States, with million s of daily listeners.]

Davis, Erik (interviewer),“The Wandering Sufi: Introduction to the Mystic with Peter Lamborn Wilson,” Voice Literary Supplement, New York, February 1994

-----SAMPLE TEXT--------

My Political Beliefs
by Hakim Bey
This appeared in NAMBLA Bulletin, June 1986, page 14 (published by the North American Man-boy Love Association).

barelegged on his bicycle in the park he rides beneath
a children's fountain -droplets catch his hair which
the afternoon makes somewhat bronze, beaded with molten dew
--the sunset over Jersey like an industrial krakatoa:
Newark Gold, Secaucus Red, East Orange.
The button on his blazer: Anarchist Bicyclists

he's in the bathtub, I see
him through a crack in the door playing with himself, he calls me in, shows me
underwater push-ups and sit-ups, except for his gallic buttocks his skin is gilt as the air over the Hudson. The touch of his wet, bath-wrinkled fingers in my hand... but then...
one of his parents clumps down the hall... I suppose to make sure neither of us is raping the other...

[chorus of groans] Ohhh! for a
Buster-Keaton-bomb all spherical & black as coaldust with sweet sparkling with sweet sparkling fuse -a mindbomb to
Drop on the Idea of the Family! O for a libertarian isle of runaways! O goodnight
Moon, I am lost, actually lost without him

But I didn't want this to be
Just another poem about hopeless love. Pretend it's a manifesto instead. Down with School! Boy Rule OK! In the land of dreams

No governance exists
But that of anarchs and kings, for dreamers have not yet learned to vote or think past the unfurling of the moment. He touches my cheek, runs delicate fingers through the hairs on my arm.
My liege shatters all Law for a triple kiss.

--Hakim Bey

The article about "pedo-anarchist" movements shows the author's bias and prejudice against paedophiles. His basic belief is that paedophilia is fundamentally about sexual exploitation, because children "know almost nothing." Without going into his prejudice against children and adolescents, we should examine the position against paedophilia and how it is informed by hatred instead of reason and logic.

Anti-paedophilia is an expression of cultural prejudice. Arguments against it attempt to explain it entirely in terms of exploitation and abuse. Some of its arguments are not logically sound. One consequence of this is that everyone, except paedophiles (of course) are capable of having genuine feelings of love and respect for children. There are no known populations of people of a certain sexual orientation that display pathology like this. His assertions that paedophilia is about abuse and exploitation are not supported by any facts or evidence, nor even reasoned thinking.

I will now address the issue of consent. Denying that children are capable of any consent is wrong, and not supported by research. Consent is the only meaningful predictor of outcomes in sexual relationships when we speak of otherwise "good" relationships (that is to say, we are not talking about incest, violence or anything else. Of course violence would be a good predictor of bad outcomes and experiences.) See for example Rind, Bauserman and Tromovitch (1999). If consent is a variable that when present or absent strongly predicts positive/neutral or negative sexual experiences respectively, how can we argue that it doesn't exist?

Personal consent exists in children, and that is certain, unlike the more controversial issue of informed consent. But informed consent is not a valid predictor any more than personal or simple consent. For example, children consent to sexual activity in sex play with their age mates. Why is it that when you increase the age in a participant, the consent disappears? It doesn't make any sense. The connection between valid and meaningful consent and how it automatically disappears when you add age to someone is nonsense.

The arguments against paedophilia are almost entirely illogical. It is the same phenomenon at work with paedophilia as it has been in past times where large groups of otherwise reasonable people, the general population, believe in something later known to be nonsense. Witchcraft, Nazism, the killing sprees of the Mongols in ancient China, and so on. Chances are, if you lived in those times, you would believe the same nonsense. We know why belief in witchcraft was faulty; we appreciate why extermination of entire populations of people based on race is one of the most disgusting and harmful displays of human behaviour; and so, what makes you so cock sure about your negative opinions on paedophilia?

Why is it, that as soon as someone is known to be a paedophile, everything he does is some kind of conspiracy to support his paedophilia? Why is it that all other sexual orientations are understood in less narrow bigotry than this? Homosexual acitivity was once widely believed to be the result of pathology, and that homosexuals were inferior men. The general population supported this view. As it supports the view now that paedophilia is a unique evil and pathology.

To see whether we are mistaken or not about generally accepted views on paedophilia, we need to look at whether there is any bias or prejudice at work, and whether arguments are logically consistent and whether there is any evidence to support those beliefs. There are harmful incidences of paedophilia involving rape and violence, just as there is with adult-adult relationships, i.e. hetero- and homo- sexuality. But these minority of incidents don't invalidate all hetero- and homo- sexuality. Why does it invalidate paedophilia? Ask yourself: do the same arguments against paedophilia when applied to other sexual orientations make any sense? If you think paedophilia is a special case other than the simple fact that it involves children, why?

You can see how people are lead to believe nonsense all the time, if it's supported by the media and certain people in influential positions. The media reports disgusting cases of paedophilia or child sexual abuse, but we never hear of good paedophiles performing good deeds, or relationships between adults and children, where the children are now grown up, and claim their experiences were positive and beneficial. Is that because they don't exist? No, they do. But it is politically incorrect to report them in the media. You are left with a hopelessly biased view on paedophilia and paedophiles. The media only ever report "bad paedophiles" and the most horrible incidences of paedophilia -- or, shall we say, incidences where the child(ren) involved obviously did not want anything to do with the adult(s).

Just think: otherwise reasonable and rational people can believe the most unlikely things, especially when there is some kind of moral or otherwise hysterical and illogical aspect to these beliefs. Like how ordinary people believed in the McMartin case that babies were sacrificed and their blood drank by the children; that children were kidnapped by clowns in hot air balloons; that they were sodomised with curling irons (!) in tunnels underground; etc.

Are beliefs about paedophilia rational and logical? I don't think so. Just apply the same bogus arguments to other sexual orientations and examine the beliefs in that context. Do they make sense? If not, why should they make sense when applied to paedophilia?

Since when has someone's sexual orientation caused them to be, by default, rapists and abusers? Evil perverts? It doesn't make sense. Some of them, yes. But also for hetero- and homo- sexuals. Not all of them. Sexual orientation says nothing about someone's pathology or lack of it.

Widely varying individual differences make arguments of intense harm 100% of the time obviously bogus. Otherwise, we would all be robots and all human relationships would end up the same.

It would have been courteous for the author of this article to acknowledge that his list of "Books & Articles" by Wilson was taken directly from my quoted interview with Peter Lamborn Wilson, see "Sakhra -l'Assal Interviews Peter Lamborn Wilson": http://www.hermetic.com/bey/pw-interview-2.html

Sincerely,

S -l'A

Sweeet...so sweeet... to have such a philosopher in our midst. Hakim Bey, oh glorious sage of boyish secrets, I salute you & send you me youngest son. May he do ya fine!