Anarcho-Capitalist Incels

     “AnCap incels” are “involuntarily celibate” Anarcho-capitalists; that is, radically pro-private property individuals who believe themselves to be anarchists, and feel that they have been made celibate against their will (involuntarily).

     The only reason that male heterosexual AnCap incels are not socialists is that they know socialists would not "collectivize the means of reproduction" - as they often joke, and secretly hope - in addition to collectivizing the means of production (factories, farms, factory farms, etc.).

     They assume that their enemies, the socialists, view everything as a resource to be distributed equitably among the people, and also that the socialists consider women "things" like AnCap incels consider them. But they're wrong to assume these things; they make these assumptions due to projection and transference, in hopes that they'll find a socialist who will admit a desire to collectivize or redistribute access to (or ownership of) women.

     If socialists delivered on this “equitable distribution of reproduction” – the AnCap incels' crucial selling point - and assigned a mate (read: sex slave) to each "involuntarily celibate" person (read: person who isn't getting laid but thinks they're entitled to sex), then these AnCap incels would start calling themselves socialists.

     In truth, AnCap incels are traitors to the cause of the free market, because they refuse to allow themselves to be subjected to the ordinary forces of the so-called “dating market” or “sexual marketplace” . That is, they refuse to subject themselves to the effects which arise when you're dog-dick ugly and you can't stop talking shit about people who aren't cis men; the demand of you plummets, and since supply change because there's only one of you, your value goes down too.

     AnCaps are not anarchists, because they hate this state, but fantasize about essentially having their own personal state. They want to replicate all the worst aspects of statism (exclusivity, monopoly, terrritorialism, and legitimate violence) at a microcosmic scale on their own property. AnCaps want to own land and businesses for the specific purpose of excluding people, or else killing people whom they can trick into accidentally trespassing, or overstaying their welcome, on their property. And, if inviting them on, then only in order to interfere with their freedom of travel, and trick them into selling their labor, in order to reap profit at their expense while there. Additionally, sometimes, even to destroy the land for fun, or otherwise ruin it or make it unusable for others (thus destroying something he didn't create).

     AnCap incels are traitors to both socialism and the free market. Real anarchists don't hate communists; they help them shoot fascists. Real anarchists don't treat women as property, they help them shoot rapists, and help them pour acid over half of their family for trying to marry them off to an ugly old incel relative.

     Sex and physical affection are arguably human needs, but anyone who refuses to admit that being born with any human need doesn't obligate any particular person to fulfill that need for someone, is mistaken. To argue otherwise is to suggest that human beings and their bodies are nothing more than dead resources which should be considered up for allocation and distribution according to the whims of the market, to be delivered to the doors of the highest bidders.

     What AnCap incels want borders on sex slavery, arranged marriage, and other forms of forced and coerced sexual relationships. AnCap incels should not be having sex with anybody, much less encouraging legions of young male AnCap incels to go out and meet women, nor especially to attempt to teach anyone about political philosophy. Therefore, for the good of everyone whom AnCap incels want to have sex with, they should stay home, and very literally go fuck themselves, and no one else.

Addendum, Written on September 5th, 2019:

     The problem of incels "thinking all resources held in common, means equal distribution of women as the means of production", bizarrely enough, was dealt with in the actual Communist Manifesto, by Marx and Engels themselves. Granted, they were referring to the bourgeoisie thinking women would be equitably distributed, rather than "incels". But Marx and Engels' critique of the incels' ideas on this topic would probably be the same.

     As quoted from The Communist Manifesto, Marx and Engels write: "The bourgeois sees his wife [as] a mere instrument of production. He hears that the instruments of production are to be exploited in common, and, naturally, can come to no other conclusion that the lot of being common to all will likewise fall to the women. He has not even a suspicion that the real point aimed at is to do away with the status of women as mere instruments as production."

     Read the original text at http://www.marxists.org/archive/marx/works/1848/communist-manifesto/ch02.htm

Originally Written on June 13th, 2018

Edited, Expanded, and Published on June 26^th, 2018 and October 20th, 2020
Edited on September 8th, 2021

Addendum Written on September 5th, 2019

The Role of the A.S.W.P.L. and Christian Organizations in Encouraging Anti-Lynching Education Programs and Legislation

Although a key figure in the Association of Southern Women for the Prevention of Lynching was opposed to anti-lynching legislation as a supplement to education as a means to end lynching, efforts to pass such legislation, as well as efforts to spread anti-lynching education and literature, and to encourage growth of, membership in, and contribution to such education programs, were promoted by each the ASWPL, Christian churches, and Christian organizations.

At the Association of Southern Women for the Prevention of Lynching’s annual conference of the Council on Program for 1938 in Atlanta, the association declared that “[l]ynching is an indefensible crime, destructive of all principles of government, hateful and hostile to every ideal of religion and humanity, debasing and degrading to every person involved.”¹

In a report of the association’s 1937 activities, the authors acknowledged the widespread nature of lynching, and felt a responsibility for its presence. They believed that lynching was widespread because “public opinion has accepted too easily the claim of lynchers and mobsters that they were acting solely in the defense of womanhood.” They aimed to “create a new public opinion in the South which will not condone for any reason whatever acts of mobs or lynchers,” and sought to do so through anti-lynching education programs and the spreading of literature.¹

At the 1938 meeting, “members at large, representatives of national and sectional organizations and chairmen of State Councils” presented or submitted reports “on their activities in advancing the program of education through personal work, through organization set-ups and through State Council activities.” Jessie Daniel Ames reported on the spread of the anti-lynching educational program in the U.S.¹

The association wanted the chairman of each state council to secure speakers to present the education program in colleges, and to write letters of commendation to sheriffs in counties where lynchings had been prevented. State councils were also encouraged to increase their member organizations and to make studies of present state anti-lynching legislation to support the federal anti-lynching law.¹

The association advocated a wider use of the press. Jessie Daniel Ames was asked to continue monthly mimeographed letters on the group’s work, and to contact publications affiliated with anti-lynching education. Members of the association wanted a study book to be prepared on anti-lynching education, which was to be made available for twenty-five cents, and free to university sociology departments. They also wanted to continue distributing anti-lynching literature and posters to libraries, especially in high schools, colleges, and city and county libraries.¹

Mrs. Attwood Martin of Kentucky sent literature to four foreign countries, corresponded with editors, providing them printed material, wrote newspaper articles, and gave literature to clergy and libraries. She said that “prejudice… gives way before a knowledge of presented facts. Our work lies ahead in the presenting of these facts to an ever-widening public.”¹

Women of the Florida Council gave advice to women to help prevent lynching. They advised them to call on local citizens, to call the governor, the sheriff, and officers, and to keep in touch with the press. This advice is given alongside documentation of telegrams sent from a Mrs. Cornell to such authorities and press, which resulted in Governor Cone to correspond to Mrs. Cornell, promising that a Negro on trial would not be lynched.¹

The association collected signatures to pledge to educate against lynching, and expressed a desire to intensify efforts to secure signatures from sheriffs, county officers, members of the state legislature, and of churches, “civic clubs, school classes, young people and college groups,” and “unorganized rural and industrial sections.” In the report of the committee on methods, the ASWPL stated a desire that “groups affiliated with State Councils and interested individuals be asked to make financial contributions to the educational program for the prevention of lynching.”¹

Although Jessie Daniel Ames favored education over legislation as a means to end lynching, the ASWPL, in solidarity with Christian churches, encouraged anti-lynching legislation. The National Young Woman’s Christian Association directed their attention to advancing the Gavagan-Wagner-Van Nuys Anti-Lynching Bill in the United States Congress, and members of the ASWPL also worked to secure the passage of the bill, though it was ultimately unsuccessful.²

The ASWPL and Christian churches joined forces to promote anti-lynching education. The ASWPL’s literature was distributed to the Presbyterian Church, sent to each Synodical president and secretary of Christian Social Service, and to the president and chairman of Christian Social Service of the Young People’s Leagues of the Synod, and the Synodicals considered adopting an education program. The Committee on Women’s Work of the Presbyterian Church “endorsed a program of education against lynching and urged the active interest of the woman as individual Christian citizens.” Mrs. W. A. Newell, the chairman of the Bureau of Christian Social Relations of the Southern Methodists, reported that “[t]he aim and policies of the [ASWPL] were adopted by the Women’s Missionary Council… as an important part of its work in education for and practice of Christian Citizenship.”²

The Women’s Christian Missionary Society and the Methodist Missionary Council also participated in educational efforts, by securing signatures, holding community meetings to talk about the factors that promote mobs, promoting “anti-lynching leaflets, pamphlets and playlets,” and “securing the signatures of sheriffs and other county officers” to a “Declaration of Purpose,” and reporting within at least one church on what has been done to educate against lynching. Mrs. L. O. Turner, the Georgia Secretary General of the Women’s Christian Missionary Society, told of “Negro speakers in District Conventions,” and said that “both State and International Conventions have endorsed a program against lynching.” She said that “the cultivation of a new interest in the Negro home and family, the Negro school and church life” would reduce mob violence.²

Bibliography

1. Association of Southern Women for the Prevention of Lynching, 1930-1942. "With Quietness They Work: Report of the Activities of Southern Women in Education Against Lynching During 1937". In With Quietness They Work: Report of the Activities of Southern Women in Education Against Lynching During 1937 (Association of Southern Women for the Prevention of Lynching, Atlanta, GA, 1938)

2. Association of Southern Women for the Prevention of Lynching, 1930-1942. "The National Young Woman's Christian Association Concentrate On Federal Bill". In With Quietness They Work: Report of the Activities of Southern Women in Education Against Lynching During 1937 (Association of Southern Women for the Prevention of Lynching, Atlanta, GA, 1938)

Originally written in February 2008 as a college essay

For more entries on civil rights, slavery, segregation, and discrimination, please visit:

http://www.aquarianagrarian.blogspot.com/2011/06/title-ii-of-civil-rights-act-of-1964.html

http://www.aquarianagrarian.blogspot.com/2012/02/barry-goldwater-and-conservative.html

http://www.aquarianagrarian.blogspot.com/2013/11/response-to-exposing-racist-history-of.html

http://www.aquarianagrarian.blogspot.com/2014/01/slavery-civil-war-and-fifth-amendment.html

http://www.aquarianagrarian.blogspot.com/2014/01/the-cherokee-freedmen-controversy.html

http://www.aquarianagrarian.blogspot.com/2014/02/zionism-images.html

http://www.aquarianagrarian.blogspot.com/2014/04/on-civil-rights-and-jim-crow-laws.html

http://www.aquarianagrarian.blogspot.com/2014/04/social-policies-for-2012-us-house.html

http://www.aquarianagrarian.blogspot.com/2014/04/bundy-cows-better-off-as-slaves.html

http://www.aquarianagrarian.blogspot.com/2014/04/sen-cliven-bundy-harry-reid-owes-feds.html

For more entries on gender, sexuality, and L.G.B.T.Q. issues, please visit:
http://www.aquarianagrarian.blogspot.com/2010/10/justice-stephen-breyer-and-recognition.html

http://www.aquarianagrarian.blogspot.com/2010/10/writing-of-michel-foucault-as-radical.html

http://www.aquarianagrarian.blogspot.com/2014/01/personal-and-political-connotations-of.html

http://www.aquarianagrarian.blogspot.com/2014/01/dennis-altmans-global-sex-from.html

http://www.aquarianagrarian.blogspot.com/2014/04/social-policies-for-2012-us-house.html