If you want deliberate critique, the list in the sidebar has entries for explicitly anti-ML writings; the post-left (the real kind, not the Twitter kind) section also has some zine-sized critiques of the organizational methods of the “old Left”. Also lots of other good stuff to read.

I think part of the reason for a lack of substantive ML critique is that many anarchist currents are organized around creating and advancing a (often quite narrow) political project in the Here and Now, and do not necessarily concern themselves with the dissection of dead leaves. Some of these manifest as gangs, squats, ZADs, insurrectionary movements, FnB, etc. This is not to say that these groups do not or have not Read Theory, but that the digestion and interpretation of Theory is subordinate to the acts of creation and destruction.

It is also important to draw a distinction between Anarchism the Western political philosophy and anarchism the lived practice. Key to small-a anarchism are taking up space and a cognizance of cotemporality. We are Here together Now. Communal farms and living spaces, traditional ecological knowledge, communal child-rearing and education practices, and temporary affinity groups can all demonstrate these ideas. The default Western perspective on the apportionment of space by contract and the linearization and quantification of time mediates the relation of both the individual and the collective to the Here and Now. In this way, the importation of a Marxist or Anarchist body of theory and practice may grind against the principles that guide an existing current. Marxists and Anarchists are perhaps at odds since they disagree about the proper way to exploit the resources of the planet, but they are both bound up fundamentally in production relations.

On this last point, there are some extant sources regarding indigenous critiques of Marxism:

• Red Skin, White Masks
• Indigenous Peoples, Marxism and Late Capitalism
  • This also cites an older paper, The Silko Road
  • The Silko Road draws on the works of Leslie Marmon Silko
  • Some additional commentary on Silko’s Almanac of the Dead in the context of 2008

I also found Beyond Settler Time: Temporal Sovereignty and Indigenous Self-Determination illuminating.

To be pithy about it, Marxist and much of Anarchist thought place Now at the end of a line called History and Here within the long-collapsed walls of dead empires. Lived anarchist practice does not fix Here and Now beyond the immediate.

I am also obligated to say: Read Desert.