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Title: Anarcha Feminism Author: Sanya Sethi Date: February 3, 2020 Language: en Topics: anarcha-feminism, history, India Source: Retrieved on 2021-03-10 from [[https://feminisminindia.com/2020/02/03/anarcha-feminism-beginning-end-forms-oppression/]]
Anarcha – Feminism has been defined as,”…being against oppression,
domination and authority, but focusing on gender oppression, not because
it is most important, but because it affects so many of us and must be
dealt with. Gender oppression includes patriarchy, sexism, homophobia,
heterosexism, heteronormativity, transphobia, the gender binary,
fatphobia, sexual violence, body image issues etc.”
It is a political philosophy and movement whose goal is not only to
abolish the capitalist state, but also all forms of patriarchal
domination. It focuses on placing women’s emancipation at the center of
the struggle towards achieving the goals laid out by the anarchist
theory. It also attempts to develop the understanding of women’s roles
in creating relationships free of subordination and oppression.
Anarcha feminists do not see the goals of feminism as distinct from
anarchism, but they see feminism as a form of anarchism and vice versa.
For them, “…the struggle against patriarchy is an inherent part of the
struggle to abolish the state and abolish capitalism, as they believe
that the state itself is a patriarchal structure.” It is described to be
an anti-authoritarian, anti-capitalist, anti-oppressive philosophy, with
the goal of creating an “equal ground” between all genders. Anarcha
feminism suggests the social freedom and liberty of women without
dependence upon other groups or parties.
The term anarchist-feminist, later used interchangeably as
anarcha-feminist / anarcho-feminist, emanates from 17^(th) century state
theory, the Marxist theory of state which upholds the concept of
withering away of the state, and of course the extensive literature of
the anarchist political theory. It first appeared in an August 1970
issue of the Berkele- based movement newspaper called It Ain’t Me Babe.
It was first defined and created by women who saw radical feminism
itself as a form of anarchy.
Radical feminists opposed the “male domineering attitude” and “male
hierarchical thought patterns.” During the 1970’s, when there was a
rapid growth of small leaderless consciousness raising groups in many
countries across the world, a corresponding theory of radical feminism
developed that opposed domination, mostly after discovering anarchism
through the writings of Emma Goldman and observed the “intuitive
anarchism” of the women’s liberation movement.
Early anarcha-feminist theory and debate emerged through Siren
newsletter. The first issue, produced as a journal in 1971, contained
“Who We Are: The Anarcho-Feminist Manifesto“. The manifesto focused on
differentiating anarcha feminism from socialist feminism through a
critique of the state: “We believe that a Woman’s Revolutionary Movement
must not mimic, but destroy, all vestiges of the male-dominated power
structure, the State itself — with its whole ancient and dismal
apparatus of jails, armies, and armed robbery (taxation); with all its
murder; with all of its grotesque and repressive legislation and
military attempts, internal and external, to interfere with people’s
private lives and freely-chosen co-operative ventures.” The manifesto
laid down many things which revealed what should and should not be
expected.
In India, the vestiges of anarcha feminism can be traced in the feminist
movement in the 1970’s and 1980’s. During that time, the failure of the
Indian state to deliver the basic needs of people lead to a widespread
resistance by the workers, peasants, middle class and women. However,
the Indian state responded in 1975 by declaring a state of Emergency
that took away all the civil and political rights of the citizens.
Consequently, the women’s movement in the 1970’s emerged along with
other left and democratic forces.
In the years that followed, the women’s movement identified complex
structures of domination and saw some of its greatest achievements
through legal reforms. Indian feminists began questioning the
established power structures and realized that the feminist questioning
of patriarchy necessarily challenges the state, caste, class, community,
household, family and marriage. Opposition to the traditional concepts
of family, education and gender roles is an important aspect of anarcha
feminism. The institution of marriage is also widely opposed. Thus,
Indian women challenging such power structures during that time
indicates their touch with anarcha feminism.
When we talk about anarcha feminism, a common question that pops up is –
“Why is this relevant if anarchists and feminists already oppose
sexism?” History tells us that being an anarchist doesn’t make one
automatically non-sexist; similarly, being a feminist doesn’t
necessarily make one opposed to other forms of dominance and violence.
This is why anarcha feminism becomes important. Anarchists must also
oppose sexism, patriarchy, casteism, racism, along with authority,
hierarchy and all forms of oppression.
The anarcha-feminist politics is a way of prioritizing feminism and
anti-oppression in individual and collective struggles. Therefore, it is
necessary for feminists to struggle for anarchy as no form of hierarchy
and domination that decides power relations is acceptable. There are
considerable synergies between feminist notions of social justice and
social change as well as anarchist conceptions of revolutions, which
deserve far more attention than they currently receive.
Anarcha feminism provides us with a means to address all forms of
oppression and to act in solidarity with the oppressed, thereby avoiding
a reductionist understanding of power based on just gender or caste. It
further enables people to work in solidarity despite our differences,
for though their experiences might differ, but illegitimate power is a
common enemy.
The present situation of India reveals that various forms of oppression
are still in place and what we require is a struggle not just against
patriarchy, but against all forms of oppression. Thus, whether Indian
feminists should adopt anarcha feminism as a means to achieve the same
in the contemporary times, is an important question that requires due
consideration.