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Title: Anarchist history Author: Barry Pateman Date: October 2015 Language: en Topics: Kate Sharpley Library, archives Source: Retrieved on June 11th, 2016 from http://www.katesharpleylibrary.net/02v7v0
When the KSL issued our first publication, George Cores’ “Personal
Recollections of the Anarchist Past” in 1992 there really was a shortage
of good, accurate and informative books, articles or pamphlets about the
history of anarchism. The works of Paul Avrich were the gold standard –
exhaustively researched and reliable – and other occasional gems shone
out of the pile. Some of the available material, though, was
disturbingly erroneous and we have to put that down partly to a lack of
primary material that led authors to make strange assumptions about
people and their ideas. Within twenty odd years, matters had changed
beyond recognition. In 1992 I had read more or less every book and
pamphlet on the history of anarchism. Now there has been a relative
explosion in the material available. Books, pamphlets, articles and blog
posts are appearing constantly and, in a rather comforting way, it is
impossible to read them all – especially the latter, and this is not
even taking into account the once rare and inaccessible newspapers and
pamphlets that are now available to read on line as well as the
digitization of letters and pamphlets that, once, one would have had to
travel the world to see.
Why is that? Why the recent flood? Well I do remember Albert Meltzer
speaking of academic research muttering grimly “When the buggers have
finished with Marxism they’ll start on us” but I’d like to think that
there is in all of that a growing genuine interest in what anarchism is,
how it developed and what influences it had on the world about us.
Anarchists themselves are keen to preserve and display their own history
and they are keen for others to have access to it. I find it especially
interesting because a while ago I entered history myself. For a while a
spate of students, mainly, were looking to interview me about the
anarchist actions and movements I had been involved in. I have to say it
was a little flattering, at first. I’d never seen myself particularly
important (I’d always put the stamps on the envelopes and book the
meeting rooms etc) but perhaps I really was a player – even if many of
the questions were if I knew so and so and what were they like. It got
all a little disturbing though. They knew more about me than I did.
They’d quote a flier I’d written here, a meeting I had spoken at there –
none of which I could remember with any clarity at all. I began to worry
that I wasn’t giving them the answers they wanted. They were often like
kindly teachers trying to lead the awkward pupil to the correct
response. One young man in particular was very concerned about my casual
statement that much of what I had written was not exactingly thought out
but intuitive and often a space filler so we could have the paper ready
for printing the next day, and I couldn’t even remember the pseudonym
I’d used to write it. Reluctantly I ended these relationships. We
weren’t going anywhere. I knew it would end in tears so I had to walk
away.
A free man, left to my books and memories, the world took on a very late
summer glow. I basked in the sun of age, gave a few talks thinking I had
advice to offer the young ones (in retrospect I had fuck all worth
saying) and then packed up the bags and retreated into history. When I
surfaced I began to read, for pleasure, some new publications – blog
posts, books/ theses whatever, about events I had been part of, and
papers I had helped produce. The problem was that I really couldn’t
really recognize what was being written about. It wasn’t as I remembered
and it didn’t feel at all like they said it did. There were probably
good reasons for that – not least some of us not being interviewed, and
our grouping/ publication/ support group probably not being considered
as particularly important by the writer. After all you can’t cover
everything, can you? Any historian has to have some priorities. I
shrugged the shoulders and went back to obscure anarchists of the
nineteenth and early twentieth century. To be honest that was giving me
enough problems. Something, though, wouldn’t settle and I couldn’t let
it lie. If I couldn’t recognize in these “histories” the movements and
activities I had been part of what could that suggest about all the
histories of other places, people and periods that were being produced?
What I think we have been doing in the field of anarchist history during
the last twenty or so years is the job John Locke described philosophers
as doing. We have been under-labourers in the garden of knowledge. We
have been clearing the rubble from the garden of history to find the
patterns beneath it and letting others plant it. The rubble has been the
rubble of time and the rubble of previous writers, many of whom lacked
the access to this flood of primary material mentioned earlier, or were
simply distorted by their own prejudices as to what anarchists were and
anarchism was. And clearing away the rubble is no easy task. It’s often
lonely work, sometimes maddeningly pedantic and demanding a patience and
relentlessness that can be quite exhausting. Of course when we clear the
rubble we put piles of it behind the garden shed or next to the garden
wall and these piles can create problems of their own, but there can be
no doubt that some fine and exciting work, in the tradition of Paul
Avrich, has taken place within this context. We have had to re-think
what we thought we knew about our ideal; we have had our eyes opened to
the substantial presence of anarchists and anarchism in countries where
we had originally thought they had the most minimal of traces. Our
understanding of what we might call “prominent figures” has grown,
revealing them as far more complex people than we previously thought. In
some cases we have been able to see more clearly the anarchist milieu
they were part of and consequently have been able to chart some of the
social, personal and political dynamics of that milieu and how it may
have shaped their writing.
There is now, also, a far more common presumption that anarchism was
more than these prominent voices. Thanks to recent work we can see more
of “the unknowns”, those whose efforts kept anarchism alive in desperate
times, those who struck back at capitalism in all its forms, those who
argued in the workplace, the rent resistance group, the literary
society, the pubs etc for what they believed in. Those who put out the
chairs and sold the papers. These are tantalizing glimpses of people
who, ten years ago, we knew nothing about and this has opened exciting
new routes of research and reflection. Finally, of course this recent
research has demanded of us that we interrogate the historical narrative
of anarchism that has been generally accepted both by academia and, in
many cases, anarchists themselves. How anarchism developed, when and
where, and what it actually was, continue to be up for discussion, and
consideration. At the very least we can now sense that “anarchism” did
not float untouched by humanity in the blue sky of philosophy and was
simply the product of fine, or quirky, minds but, rather, something that
was constantly being interrogated, assessed and refined by the practice
of many people. Sometimes very good anarchist history can isolate for us
just where in that spectrum of interrogation anarchism was during a
certain period. It doesn’t hurt us, also, to realize that “history” is
the actions, or non-actions of men and women rather than something
imperial and mysterious with its laws of stately movement.
As more and more information comes to light we see works, then, that are
regularly looking at history to provide some type of answer to the
question of what anarchism is, or at the least some understanding of
what it was. Some anarchists have positioned themselves as inheritors of
a certain type of anarchism (the real one, of course) and look to
justify their present positions in the light of a rather careful
selection from anarchist history. It’s an attractive strategy. It can
mean the end of those tedious discussions about “What is Anarchism?” –
discussions that appear to have taken much of our lives and led us both
to spend far more time talking and arguing with each other, rather than
anyone else, and have become a constant series of relentless mutterings
that tend to obscure rather than clarify. We have the answer and if we
sometimes smooth out the rough edges of the past we can justify it as
helping push forward towards anarchy now. Looking back over my life I
think I have done that rather too much. That said, I don’t think
historians, however anarchist they are, should ever do this. The rough
edges of anarchism, as well as the apparently smooth and straightforward
areas, should be their territory; the contradictions that initially
puzzle and the anomalies that are too worrying to ignore. Historians
should be the irritatingly sober person at the party warning you not to
get too pissed on the historical correctness of your ideas. The awkward
truth is that mining seams of anarchist history purely in the light of
our own present pre-occupations is at best ahistorical and at worst
potentially dangerous for the movement. Such methodologies can easily
dismiss the complexities of anarchism in favour of comforting and rather
one-dimensional interpretations. They can just as easily lead us to draw
wrong conclusions about what we are doing now and how we go forward
because we may have drawn erroneous or simplistic conclusions about both
what people believed and how their actions reflected that belief.
Perhaps there is considerably more rubble to be cleared before we become
too presumptuous about planting the garden.
The opposite of this approach is the rather common tendency of each
generation of new anarchists to believe that their experience is
unprecedented and all that has gone before is largely irrelevant.
Somehow, nothing really existed before us and all that matters is now.
Of course there were a few comrades who were very prescient but really
instead of thinking about history we should be doing stuff today.
Circumstances have changed so much and the past is irrelevant. Both
positions have an uncomfortable arrogance about them (even if it is not
deliberate). In essence; the lived experiences of anarchists from the
past are either irrelevant full stop, or only important if they were
lived as we want them to have been lived. Not caring about the past at
all or searching for only a particular strand of the movement imply
little respect towards the richness of what anarchists believed and who
they were. It also can lead to either the repetitious and relentless
repeating of myth after myth that results in the usual sulky, or
aggressive, response when they are challenged or re-inventing the wheel
of errors time and time again, presumably in the hope that this time
we’ll get it right. I hope that the work now being produced has a
salutary effect on both positions.
All that said there is a welcoming lessening of hagiography with regard
to anarchists and anarchism in most of the new material that is
appearing. I rather think that the hagiographic assessments that were
produced in the past may well have been an understandable reaction to
the vilification anarchists have received from all sides and the
creation or re-discovery of heroes and heroines was a necessary stage in
how we responded to our own history. We have gone beyond that now and
presented fuller and more complex picture of ideas, movements and
people. We have also been able to look at earlier anarchists with far
more realism. It doesn’t hurt us to know that Adolph Fischer and George
Engels had not spoken to Albert Parsons and August Spies for a year
before their arrests and were angry at what they saw as the latter’s
move to reformism within the struggles of the Chicago Labour Movement.
To see them all as the “Haymarket Martrys” may be a wonderfully
shorthand and iconic symbolism. To realize the political differences and
tensions between them pays respect to who they were (not who we made
them to be).
Perhaps the most fascinating result of this recent research is the
discovery of how complex anarchism was when interpreted and experienced
by many earlier comrades. One example may help here. Billy MacQueen was
an extraordinarily brave and committed class struggle anarchist.
Sympathetic to the ideas of Johann Most, with whom he was in regular
correspondence, MacQueen would go on pay a grim price for his anarchist
beliefs, which we might roughly summarize as the primacy of working
class struggle, the importance of industrial action in bringing about
anarchy and a fierce anti-religiousness. The paper he helped edit called
The Free Commune, though, had space for the Christian anarchism of John
C. Kenworthy and cheerfully advertised the individualist paper “The
Eagle and the Serpent.” (sent to it by Max Nettlau) in its third edition
in 1899 – all this while mocking the sentimental and hypocritical
responses of “reformers” to the assassination of the Empress Elisabeth
of Austria by Italian anarchist Luigi Luccheni in September 1898. These
sorts of apparent contradictions are not isolated examples. We can see
them in Chris Ealham’s portrayal of young CNT-FAI members reading
Kropotkin and Stirner while being profoundly influenced by both, or the
refusal of unquestionably brave militants of the IWW to refuse to allow
Emma Goldman to speak on birth control in their hall. Quite what this
all means will provide fertile ground for further work. We might hazard
a guess that a present tendency we can see for absolute ideological
purity in anarchism was not, in the past, as common as we may have
thought and when it was present it was not a particularly pretty sight.
Remember that anarchists have killed each other because of it.
Of course all this complexity being discovered does change the
historical narrative of anarchism with regard to individuals,
organizations and tendencies. It challenges the adjudication of
importance based on our own pre-occupations and allows for all kinds of
re-assessment. We might cite the works of Chris Ealham and Agustin
Guillamon,[1] for instance, that has allowed us to see the central
importance of the CNT-FAI Defense Committees on July 19 1936 and,
between them, have almost obliterated the rather romantic idea of how
wonderfully spontaneous Spanish anarchist practice was. These Committees
were both actively involved in the communities where they lived and also
busy planning for the revolution they were looking to bring about. When
it came they could both challenge the army and put into place structures
that kept working class communities supplied with food and materials.
Both writers have also reflected on, and explored the nature of, the
tensions within the CNT. Using the hastily scrawled minutes of locals
and other sources they portray the fierce and confused opposition to
some of the positions of the CNT Higher Committees while still being
shackled by a loyalty to an organization that meant so much to them both
in the past and in their present. Such emotional commitment meant that
many cenetistas could have their feet in more than one of the many, many
tendencies that swirled around in the organization – some of which we
are still grappling to understand.
Whatever we extrapolate from all of this though, we are learning, I
hope, to respect the ideas of our historical comrades and are making
sure we do not see them as simple, one dimensional or lacking our
intelligence and political sophistication. Even if they were not what
once we thought they were, or really wanted them to be, we can try and
see their world through their eyes and not through our own.
Barry Pateman
[1] Anarchism and the City: Revolution and Counter-revolution in
Barcelona, 1898–1937 by Chris Ealham. AK Press, 2010; Ready for
Revolution : The CNT Defense Committees in Barcelona, 1933-1938 by
AgustĂn GuillamĂłn. AK Press and Kate Sharpley Library: 2014.