Belgarion95
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Ideological History of Andean Communardism
Early Years (1878-1886)
In this period preceding, during, and immediately following the Andean Civil War, the United Communes were surprisingly non-ideological in both Government and people. There were historical and political motivations for this outcome, but it was also relevant that few besides key educated intellectuals within the new government were aware of what precisely Communardism stood for. Most Andeans understood the revolution as fundamentally opposed to a European-styled, oppressive regime; what emerged was Andeanismo, a unifying and profoundly malleable ideology. Both the revolution and persuasive government outreach in its aftermath focused on Andeanist appeals - i.e. a central military was necessary to preserve a traditional, communard existence. Willing to tolerate intensely hierarchical or catholic communities, extremely appealing to remote and indigenous communities, and remaining popular with unions and their ardently revolutionary base, Andeansimo was, in conjunction with political decentralization, an effective tool for generating buy-in for the new government across the Andes.
The end of this period saw the emergence of the Progresismo movement, a largely urban ideology. A response to Andeanism, its focus on democratization and imagining new labour-controlled modes of production rejects the Andeanist embrace of traditionalism. Progresismo, however, never became popular in the agrarian countryside, and remains a minor ideological force in Andean society.
Intellectual Renaissance (1886-1892)
Foreign Communardism was the initial catalyst for the rapid development of Internacionalismo and Centralismo within the Andes. Inspired largely by forlorn Manhatten Communards losing hope for revolution within the Union (in addition to a few French Communards), these movements focused on the spread and defense of the Andean revolution, respectively. While Internacionalismo only really became popular among a growing cadre of educated, urban youths, Centralismo was rapidly seized upon by President DeLuna as the philosophical rationale for strengthening the central government. Notably, both movements emphasized the necessary class-solidarity of the proletariat, often internationally. This was an unpopular emphasis for the Andean people of this period relative to the Europhobia of Andeanismo, particularly in rural, isolated communities.
Simultaneously, Indigenismo became distinct from Andeanismo during this period and matured into a cohesive ideology. The central idea of this movement, which advocates for the social and political status of Indigenous peoples, is "The Great Circle," first developed by José Carlos Promariátegui. A response to Hegelian and Marxist theories postulating a linear historical progression, Promariátegui rejected these ideas in favor of an understanding of human history which begins and ends in the Commune. A "societal journey" through Autocracy and Capitalism allows insight (such as technology, the destructive evils of capitalist imperialism, and the value of communal living) to be gained; society realizes its error, and returns to the Commune. This is infused with a powerful socio-spiritual dimension - proponents see themselves as part of an overarching cycle of life, for which the return to and maintenance of the traditional Commune is a holy endeavor. Within this movement, Indigenous ways of life, practices, and often even deities are seen as vital to Andean Communardism.
Some version of The Great Circle has been adopted and co-opted by all Andean Communards in outline. This was done most notably, and ironically, by the Elitismo movement; despite favoring Hispanic culture, these proponents of the "Aristocratic Commune" claim that the "insights" gained from the Monarchy and Capitalism include the value of an educated elite, or that the Revolution requires "elite protection."
Finally, though the Intellectual Renaissance was most notable for the proliferation of complex political ideologies, the Spiritual Renaissance was perhaps equally important. Catholicism was weakened in the Andes by 1) Propaganda denouncing the abuses of power of the Jesuit Order in Ecuador and the Portobrazilian "Divine" Monarchy, 2) An influx of protestant missionaries for the Union of North America, 3) The resurgence of Indigenous spirituality and worship, and in particular the rise of the more broad-based Order of the Circle. The heterogeneity of Andean spirituality grows only more pronounced, and it remains to be seen where this will lead.
Radicalization (1892-Present)
Following the flowering of new ideologies that marked the Intellectual Renaissance, crisis has sparked a flurry of new ideas which have yet to cohere into a particular ideology. The Second Atlantic War, Anti-Communard War, and the Fall of French Communardism to the "Plebian Council," immediately understood within the Andes as bourgeouis apologists and potential autocrats, provoked great alarm for the only remaining Communard Nation on the planet. It became clear to some that Capitalists were fundamentally untrustworthy and incapable of tolerating Communardism, which resulted in what some refer to as the Doctrine of Indefinite Class Struggle (ICS). While there was no specific doctrine, many writers from across the political spectrum argued that Communardism must be ruthlessly defended, be given buffers against foreign interference, and inspire violent revolution at every opportunity.
Many others instead advocated for Communard Realism. Pointing to the success of the Manhatten Commune, they identified non-ideological partnerships as essential to keeping Communardism alive. International Communards, its proponents believe, should tolerate capitalist or autocratic governments while seeking to expand local Communes and build class solidarity. Both Realists and ICSers were appalled by the treatment of Communards in La Violencia and the Gran Colombian Civil War, however, and are united in the need for an Andean response.
Finally, it should be noted that the rise of the popular Order of the Circle has lead to ideas about Class Struggle, Solidarity, and Communard Realism penetrating rural communities. The brutal Narco-Jesuit kill-squads of Ecuador has increased the fervor behind this communo-spiritual movement, which has in turn radicalized increasingly large swaths of the Andean countryside. The Order has also begun to incorporate aspects of Protestantism as it evolves and empowers individuals to interpret and debate the nature of The Circle.
Early Years (1878-1886)
In this period preceding, during, and immediately following the Andean Civil War, the United Communes were surprisingly non-ideological in both Government and people. There were historical and political motivations for this outcome, but it was also relevant that few besides key educated intellectuals within the new government were aware of what precisely Communardism stood for. Most Andeans understood the revolution as fundamentally opposed to a European-styled, oppressive regime; what emerged was Andeanismo, a unifying and profoundly malleable ideology. Both the revolution and persuasive government outreach in its aftermath focused on Andeanist appeals - i.e. a central military was necessary to preserve a traditional, communard existence. Willing to tolerate intensely hierarchical or catholic communities, extremely appealing to remote and indigenous communities, and remaining popular with unions and their ardently revolutionary base, Andeansimo was, in conjunction with political decentralization, an effective tool for generating buy-in for the new government across the Andes.
The end of this period saw the emergence of the Progresismo movement, a largely urban ideology. A response to Andeanism, its focus on democratization and imagining new labour-controlled modes of production rejects the Andeanist embrace of traditionalism. Progresismo, however, never became popular in the agrarian countryside, and remains a minor ideological force in Andean society.
Spoiler Political and Historical Motivations :
Spoiler Andeanismo :
Spoiler Progresismo :
Intellectual Renaissance (1886-1892)
Foreign Communardism was the initial catalyst for the rapid development of Internacionalismo and Centralismo within the Andes. Inspired largely by forlorn Manhatten Communards losing hope for revolution within the Union (in addition to a few French Communards), these movements focused on the spread and defense of the Andean revolution, respectively. While Internacionalismo only really became popular among a growing cadre of educated, urban youths, Centralismo was rapidly seized upon by President DeLuna as the philosophical rationale for strengthening the central government. Notably, both movements emphasized the necessary class-solidarity of the proletariat, often internationally. This was an unpopular emphasis for the Andean people of this period relative to the Europhobia of Andeanismo, particularly in rural, isolated communities.
Simultaneously, Indigenismo became distinct from Andeanismo during this period and matured into a cohesive ideology. The central idea of this movement, which advocates for the social and political status of Indigenous peoples, is "The Great Circle," first developed by José Carlos Promariátegui. A response to Hegelian and Marxist theories postulating a linear historical progression, Promariátegui rejected these ideas in favor of an understanding of human history which begins and ends in the Commune. A "societal journey" through Autocracy and Capitalism allows insight (such as technology, the destructive evils of capitalist imperialism, and the value of communal living) to be gained; society realizes its error, and returns to the Commune. This is infused with a powerful socio-spiritual dimension - proponents see themselves as part of an overarching cycle of life, for which the return to and maintenance of the traditional Commune is a holy endeavor. Within this movement, Indigenous ways of life, practices, and often even deities are seen as vital to Andean Communardism.
Some version of The Great Circle has been adopted and co-opted by all Andean Communards in outline. This was done most notably, and ironically, by the Elitismo movement; despite favoring Hispanic culture, these proponents of the "Aristocratic Commune" claim that the "insights" gained from the Monarchy and Capitalism include the value of an educated elite, or that the Revolution requires "elite protection."
Finally, though the Intellectual Renaissance was most notable for the proliferation of complex political ideologies, the Spiritual Renaissance was perhaps equally important. Catholicism was weakened in the Andes by 1) Propaganda denouncing the abuses of power of the Jesuit Order in Ecuador and the Portobrazilian "Divine" Monarchy, 2) An influx of protestant missionaries for the Union of North America, 3) The resurgence of Indigenous spirituality and worship, and in particular the rise of the more broad-based Order of the Circle. The heterogeneity of Andean spirituality grows only more pronounced, and it remains to be seen where this will lead.
Spoiler Internacionalismo :
Spoiler Centralismo :
Spoiler Indigenismo :
Spoiler Elitismo :
Radicalization (1892-Present)
Following the flowering of new ideologies that marked the Intellectual Renaissance, crisis has sparked a flurry of new ideas which have yet to cohere into a particular ideology. The Second Atlantic War, Anti-Communard War, and the Fall of French Communardism to the "Plebian Council," immediately understood within the Andes as bourgeouis apologists and potential autocrats, provoked great alarm for the only remaining Communard Nation on the planet. It became clear to some that Capitalists were fundamentally untrustworthy and incapable of tolerating Communardism, which resulted in what some refer to as the Doctrine of Indefinite Class Struggle (ICS). While there was no specific doctrine, many writers from across the political spectrum argued that Communardism must be ruthlessly defended, be given buffers against foreign interference, and inspire violent revolution at every opportunity.
Many others instead advocated for Communard Realism. Pointing to the success of the Manhatten Commune, they identified non-ideological partnerships as essential to keeping Communardism alive. International Communards, its proponents believe, should tolerate capitalist or autocratic governments while seeking to expand local Communes and build class solidarity. Both Realists and ICSers were appalled by the treatment of Communards in La Violencia and the Gran Colombian Civil War, however, and are united in the need for an Andean response.
Finally, it should be noted that the rise of the popular Order of the Circle has lead to ideas about Class Struggle, Solidarity, and Communard Realism penetrating rural communities. The brutal Narco-Jesuit kill-squads of Ecuador has increased the fervor behind this communo-spiritual movement, which has in turn radicalized increasingly large swaths of the Andean countryside. The Order has also begun to incorporate aspects of Protestantism as it evolves and empowers individuals to interpret and debate the nature of The Circle.
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