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Title: Freedom for All
Author: Zabalaza
Date: 2008
Language: en
Topics: Freedom, introduction, introductory
Source: https://zabalazabooks.net/2019/03/08/freedom-for-all-an-introduction-to-anarchism/
Notes: Over the last few years, the resurgence of revolutionary anarchism has caught the attention of the world. The role of the anarchists in the anti–globalisation movement, at Seattle, Prague, Gothenburg, Genoa, La Paz, and Porto Allegre – where we have been in the forefront of militant resistance – has been widely reported in the media. The New York Times recently proclaimed “Anarchism: the idea that refuses to die,” whilst SAPA, not to be outdone, blamed the anarchist “black bloc” for the disruption of the G8 summit in Genoa, Italy. But what is the anarchist movement? What does it want? Where is it going? And how can you get involved?

Zabalaza

Freedom for All

Freedom for all, and a natural respect for that freedom. Such are the

essential conditions of international solidarity.

– Bakunin

Foreword

Over the last few years, the resurgence of revolutionary anarchism has

caught the attention of the world.

The role of the anarchists in the anti–globalisation movement, at

Seattle, Prague, Gothenburg, Genoa, La Paz, and Porto Allegre – where we

have been in the forefront of militant resistance – has been widely

reported in the media.

The New York Times recently proclaimed “Anarchism: the idea that refuses

to die,” whilst SAPA, not to be outdone, blamed the anarchist “black

bloc” for the disruption of the G8 summit in Genoa, Italy.

But what is the anarchist movement? What does it want? Where is it

going? And how can you get involved?

This South African pamphlet, based on the excellent work of Black

Panther–turned–Anarchist Lorenzo Kom’boa Ervin, answers these questions.

Anarchism is not about violence or chaos.

Anarchists are libertarian socialists: we want the abolition of the

capitalist system that systematically impoverishes billions, that

crushes individual freedom, that twists and destroys human lives in the

interests of profit for the few, that threatens the future of life

itself through an ever–increasing ecological crisis.

But this is not enough. The problem of capitalism is not simply a

problem of poverty. It is a problem of social freedom.

Capitalism does not just impoverish economically. It also destroys

communities, solidarity, freedom, equality and human dignity.

It produces and reproduces horrific forms of social and economic

oppression, such as racism and discrimination against women.

Capitalism and the state control us through undemocratic workplaces,

schools, and local governments, through structures that serve to

systematically disempower ordinary people, enslaving us to a profit

system that concentrates power and wealth in the hands of a ruling class

of big capitalists and politicians. They cannot benefit the majority

because all governments and all corporations serve the ruling class

first and foremost, and act as organs of repression against ordinary

people.

For this reason, we believe in the need to replace capitalist

governments with confederations of workplace and community councils

based on direct democracy, participation, immediate recallability and

strict mandates. These structures will allow self–management throughout

our lives as opposed to the fraud of parliamentary democracy that does

nothing but provide jobs for ambitious politicians and sell–outs.

It is only the working class and peasantry – organised within and across

countries, across race, national and gender lines on an anti–capitalist,

anti–statist, anti–racist, anti–imperialist and anti–sexist programme –

that can crush capitalism and their governments.

Through the use of direct action – not elections or lobbying, not

praying to leaders – rooted in mass organisations based on internal

democracy – we can begin to challenge the capitalist “order” and build

organs of mass counter power that can supplant capitalism, burying it so

that we and our children can begin to live a decent life, as human

beings. We must organise on an anti–authoritarian basis, as opposed to

the capitalist model of organisation: sitting passively and taking

orders from leaders, bosses and central committees.

Only the working class can free the working class. By ‘working class’ we

do not just mean blue-collar workers: all people who work for others for

wages and lack power are workers, no matter their jobs, and includes

workers’ families, the unemployed and, more generally, the poor.

Dictatorship and authoritarianism are never progressive, and have, time

and again, destroyed working class movements. Authoritarian politics

–including mainstream Marxism– has consistently throttled the

self–initiative and self–organisation of the masses in favour of a small

vanguard of incompetent leaders. And these leaders have, at best, only

succeeded in establishing new dictatorships and new forms of capitalism,

as happened in the Soviet Union and as continues to happen today in Cuba

and China.

We need an alternative to capitalism. Sweatshops, casual labour, racism,

imperialist war, poverty, massive unemployment, privatisation, child

prostitution on the streets, growing police brutality, neo–liberalism.

These are the face of capitalism in the twentieth- and twenty-first

centuries.

This pamphlet, and the ideas it expresses so clearly, point to this

alternative.

Read it, study it, and get involved!

Lucien van der Walt

Note: A dictionary has been provided on the last pages. See numbers for

direct reference.

Introduction

“Anarchy is society organised without authority, meaning by authority

the power to impose one’s own will… authority not only is not necessary

for social organisation but, far from benefiting it, lives on it

parasitically, hampers its development, and uses its advantages for the

special benefit of a particular class which exploits and oppresses the

others”.

Errico Malatesta

l’Agitazione, June 4, 1897

Anarchists and Anarchism have historically been misrepresented to the

world. The popular idea of an Anarchist as an uncontrollably emotional,

violent person who is only interested in destruction for its own sake,

and who is opposed to all forms of organisation, still exists to this

day. Further, the mistaken belief that Anarchy is chaos and confusion, a

reign of rape, murder and mindlessness – total disorder and insanity –

is widely believed by the general public.

This impression is still widely believed because people from all

political groups have consciously been promoting this lie for years. All

who strive to oppress and exploit the working class, and gain power for

themselves, whether they come from the Right or the Left, will always be

threatened by Anarchism. This is because Anarchists hold that all

authority and coercion [1] must be struggled against. In fact, we want

to get rid of the greatest cause of violence throughout history –

governments. To Anarchists, a Capitalist democratic government is no

better than a fascist or Communist regime, because the ruling class only

differs in the amount of violence they authorise their police and army

to use and the degree of rights they will allow, if any. Through war,

police repression, social neglect, and political repression, millions of

people have been killed by governments, whether trying to defend or

overthrow a government. Anarchists want to end this slaughter, and build

a society based on peace and freedom.

What is Anarchism?

Anarchism is free or Libertarian Socialism. Anarchists are opposed to

government (the people who make the laws), the State (the people who

impose the laws) and Capitalists (the people who the laws are made for).

Therefore, simply speaking, Anarchism is a no–government form of

Socialism.

“In common with all Socialists, the Anarchists hold that the private

ownership of land, capital and machinery has had its time; that it is

condemned to disappear, and that all requisites for production must and

will, become the common property of society, and be managed in common by

the producers of wealth.”

Peter Kropotkin

Anarchism is based upon the class struggle, but it does not take the

same view of the class struggle as the Marxists do. For instance, it

does not take the view that only the industrial workers can achieve

Socialism, and that the victory of these workers, led by a communist

working class party, represents the final victory over Capitalism. Nor

do we accept the idea of a Workers’ State. We believe that only the

Working Class can liberate society and that we should manage industrial

and economic production and distribution through, freely elected, worker

and community committee’s, and farm co–operatives, rather than with the

interference of a party or government.

Anarchists are social revolutionaries, and feel that the Social

Revolution is the process through which a free society will be achieved.

Self–management will be established in all areas of social life. By

their own initiative, individuals will put into action their own

management of social life through voluntary associations. They will

refuse to surrender their self–direction to the State, political

parties, or vanguard [2] sects [3] since each of these only establish or

re–establish domination. Anarchists believe the State and capitalist

authority will be ended by the means of direct action; wildcat strikes,

slowdowns, boycotts, sabotage, and armed insurrection.[4] We recognise

our goals cannot be separated from the means we use to achieve them.

Therefore our practice and the associations we create must and will

reflect the society we seek.

IT IS CRUCIAL THAT MORE ATTENTION IS PAID TO THE AREA OF ECONOMIC [5]

ORGANISATION; SINCE IT IS HERE THAT THE INTERESTS OF EVERYONE MEET.

Under Capitalism, we all have to sell our labour to survive and to feed

ourselves and our families. But after an Anarchist social revolution,

the wage system and the institution of private and state property will

be abolished [6] and replaced with the production and distribution of

goods according to the principle of “From each according to their

ability, to each according to their need”. Voluntary associations of

producers and consumers will take common possession of the means of

production and distribution and allow the free use of all resources to

any voluntary group, as long as this does not deprive others or does not

mean using wage labour. These associations could be food and housing

co–operatives, co–operative factories, community run schools, hospitals,

recreation facilities, and other important social services. These

associations will federate with each other to achieve their common goals

on both a regional and functional basis.

This federalism as a concept is a form of social organisation in which

self–determining groups freely agree to co–ordinate their activities.

The only social system that can possibly meet all the different needs of

society, while still promoting solidarity on the widest scale, is one

that allows people to freely associate on the basis of common needs and

interests. Federalism, which emphasises autonomy and de–centralisation,

builds solidarity and encourages groups’ efforts to be as

self–sufficient as possible. Groups can then be expected to co–operate

as long as they gain mutual benefit. Contrary to the Capitalist legal

system and its contracts, if such benefits are not felt to be mutual in

an anarchist society, any group will have the freedom to dis–associate.

In this manner a flexible and self–regulating social organism [7] will

be created, always ready to meet new needs by new organisations and

adjustments. Federalism is not a type of Anarchism, but it is an

essential part of Anarchism. It is the joining of groups and people for

political and economic survival and livelihood.

We have an enormous job ahead of us, and we must be able to work

together for the benefit of the idea. The Italian Anarchist, Errico

Malatesta, said it best when he wrote:

“Our task is that of pushing the ‘people’ to demand and to seize all the

freedom they can to make themselves responsible for their own needs

without waiting for their orders from any kind of authority. Our task is

that of demonstrating the uselessness and harmfulness of the government,

or provoking and encouraging by propaganda and action all kinds of

individual and collective initiatives…. After the revolution, Anarchists

will have the special mission of being the vigilant custodians of

freedom, against the aspirants to power and possible tyranny of the

majority.”

So, this is the job of the federation, but it does not end with the

success of the revolution. There is much construction work to be done,

and the revolution must be defended. To fulfil our tasks, we must have

our own organisations. We must organise the post–revolutionary society,

and this is why we federate ourselves. In a modern independent society,

the principle of Federalism must be extended to all humanity. The

network of voluntary associations, the Commune, will know no borders. It

will be the size of the city, region or inter–region or a society much

larger than the nation–state under Capitalism. It could be a

mass–commune, which will include the entire world’s peoples in a number

of continental Anarchist federations, say Africa, North America, or the

Caribbean. Truly this would be a new world – not a United Nations or One

World government, but a united Humanity.

Our opposition if formidable.[8] Each of us has been taught to believe

in the need for government, in the absolute necessity of experts, in

taking orders, in authority. For some of us it is all we know. But when

we do learn to believe in ourselves and when we decide that we can

create a society based on free, caring individuals, then that tendency

[9] which is buried within us will become the conscious choice of

freedom–loving people. As Anarchists, we see our job as strengthening

that tendency, and show that there is no democracy or freedom under

government – whether in South Africa, the United States, China or

Russia. Anarchists believe in direct democracy by the people as the only

kind of freedom and self–rule.

Anarchism is an evolving ideal in which many individuals and social

movements have influence. Women’s Liberation, Racial Equality, Gay

rights, the ecology movement, and others are all additions to the

awareness of Anarchism, and this influence has helped in the advancement

of Anarchism as a social force in modern society. These influences

ensure that the social revolution we all want will be as all–inclusive

and democratic as possible, and that all will be fully liberated – not

just rich, straight, white males.

Anarchist vs. Marxist Thought on Organisation of Society

Historically, there have been three major forms of socialism: Free or

Libertarian Socialism (Anarchism), Authoritarian Socialism (Marxist

Communism), and Democratic Socialism (electoral social democracy). The

non–Anarchist Left has echoed the Capitalist’s portrayal of Anarchism as

an ideology [10] of chaos and lunacy. But Anarchism has nothing in

common with this image. It is false and made up by its ideological

opponents in the various schools of Marxism.

It is very difficult for the Marxists to make an objective criticism of

Anarchism as such, because by its nature it undermines all the ideas

that the Marxists believe. If Marxism and Leninism, its variant which

emerged during the Russian revolution, is held out to be the working

class philosophy and the workers cannot owe their liberation to anyone

but the Communist Party, it is very hard to go back on it and say that

the working class is not yet ready to get rid of authority over it.

Lenin came up with the idea of a transitional State, which would “wither

away” over time, to go along with Marx’s “dictatorship or the

proletariat.” We expose this line as counter–revolutionary and sheer

power–grabbing, and over 75 years of Marxist practice has proven us

right. These so–called Socialist States produced by Marxist doctrine

have only produced new police states, where workers have no rights, and

a new ruling class of technocrats [11] and party politicians have

emerged, and the class differences between those the State favoured over

those it didn’t created widespread poverty among the masses and another

class struggle. But instead of meeting such criticisms head on, they

have concentrated their attacks not on the doctrine of Anarchism, but on

particular Anarchist historical figures, especially Bakunin, an

ideological opponent of Marx in the First International of Socialist

movements in the last century.

Anarchists are social revolutionaries who seek a stateless, classless,

voluntary, co–operative federation of decentralised communes based upon

social ownership, individual liberty and autonomous self–management of

social and economic life.

Anarchists differ with the Marxists in many areas, but especially in

organisation building and structure.

We differ from the authoritarian socialists in three basic ways: we

reject the Marxist notions of the vanguard party, democratic centralism,

and the dictatorship of the proletariat, and we have alternatives for

each of them. The problem is that almost the entire Left, including some

Anarchists, is completely unaware of Anarchism’s easily understood, and

formed, structural alternatives of the catalyst group, Anarchist

consensus, and the mass commune.

The Anarchist alternative to the vanguard party is the catalyst group.

The catalyst group is merely an Anarchist federation of affinity

(friendship) groups (cells) in action. This catalyst or revolutionary

anarchist federation could meet on a regular basis or only when

necessary, depending on the wishes of the membership and the urgency of

social conditions. It would be made up of immediately recallable

delegates from each affinity group, with full voting rights, privileges,

and responsibilities. It would set both policies and future actions to

be performed. It would produce both anarchist theory and social

practice. It believes in the class struggle and the necessity to

overthrow Capitalist rule. It organises in the communities and

workplaces. It is democratic and has no authority figures like a party

boss or central committee.

In order to make a revolution, large–scale co–ordinated movements are

necessary, and their formation is in no way counter to Anarchism. What

Anarchists are opposed to is hierarchical, power–tripping leadership

that suppresses the creative urge of the bulk of those involved, and

forces an agenda down their throat. Members of such groups are only

servants and worshippers of the party leadership. But although

Anarchists reject this type of domineering leadership, we do recognise

that some people are more experienced, articulate, or skilled than

others, and these people will play leadership action roles. These people

are not authority figures, and can be removed at the will of the body.

There is also a conscious attempt to routinely rotate this

responsibility and to pass on these skills to each other, especially to

women, who would ordinarily not get the chance. The experience of these

people, who are usually experienced activists or better qualified than

most at the moment, can help form and drive forward movements, and even

help people develop the potential for revolutionary change in the

popular movement. What they cannot do is take over the initiative of the

movement itself. The members of these groups reject hierarchical [12]

positions (anybody having more official authority than others), and

unlike the Marxist vanguard parties, the Anarchist groups won’t be

allowed to continue their leadership through a dictatorship after the

revolution. Instead the catalyst group itself will be dissolved and its

members, when they are ready, will be absorbed into the new society’s

collective decision–making process. Therefore, Anarchists are not

leaders, but only advisors and organisers for a mass movement.

What we don’t want or need is a group of authoritarians leading the

working class, then establishing themselves as a centralised

decision–making command. Instead of “withering away”, Marxist states

have continuously built authoritarian institutions (the secret police,

labour bosses, and the Communist Party) to maintain their power. The

apparent effectiveness of such organisations masks the way that

revolutionaries who pattern themselves after Capitalist, hierarchical

institutions become absorbed by ruling class values, and completely

isolated from the real needs and desires of ordinary people.

The reluctance of Marxists to accept revolutionary social change is,

however, above all seen in Marx’s idea of the party. It is a

prescription to nakedly seize power and put it in the hands of the

Communist Party. The party that Marxists create today, they believe,

should become the [only] Party of the Working Class in which that class

can organise and seize power. In practice, however, this means personal

and party dictatorship, which they have, historically, felt gives them

the right and duty to wipe out all other parties and political

ideologies. Both Lenin and Stalin (both basing their Party on Marx’s

ideas) killed millions of workers and peasants, their Left–wing

opponents, and even members of the Bolshevik (Communist Party in Russia)

Party. This bloody, treacherous history is why there is so much rivalry

and hostility between Leninist and Trotskyist (Trotsky was kicked out of

the Bolshevik Party) parties today, and it is why the workers’ states,

whether in Cuba, China, Vietnam, or Korea are such oppressive

bureaucracies over their people. It is also why most of the Eastern

European “Communist” countries had their governments overthrown by the

small capitalists and ordinary citizens in the 1980’s. Maybe we are

witnessing the eclipse [13] of State Socialism (Marxism) entirely; since

they have nothing new to say and will never get those governments back

again.

While Anarchist groups reach decisions through anarchist consensus,[14]

the Marxists organise through so–called democratic centralism.

Democratic centralism poses as a form of inner party democracy, but is

really just a hierarchy by which each member of a party – ultimately of

a society – is subordinate [15] to a higher member until one reaches the

all–powerful party Central Committee and its Chairman. This is a totally

undemocratic procedure, which puts the leadership above criticism. It is

a bankrupt; corrupt method of internal operations for a political

organisation. You have no voice in such a party, and must be afraid to

say any unflattering comments to, or about, the leaders.

In Anarchist groups, proposals are talked out by members (none of whom

has authority over another), dissenting minorities are respected, and

each individual’s participation is voluntary. Everyone has the right to

agree or disagree over policy and actions, and everyone’s ideas are

given equal weight and consideration. No decision may be made until each

individual member or affiliated group that will be affected by that

decision has had a chance to express their opinion on the issue.

Individual members and affiliated groups have the right to refuse

support to specific federation activities, but may not actively obstruct

such activities. In true democratic fashion, decisions for the

federation as a whole must be made by a majority of its members.

In most cases, there is no real need for a formal meeting for the making

of decisions, what is needed is co–ordination of the actions of the

group. Of course, there are times when a decision has to be made, and

sometimes very quickly. This will be rare, but sometimes it is

unavoidable. The consensus, in that case, would then have to be among a

much smaller circle than the general membership of hundreds or

thousands. But ordinarily all that is needed is an exchange of

information and trust among parties, and a decision re–affirming the

original will be reached, if an emergency decision had to be made. Of

course, during the discussion, there will be an attempt to clarify any

major differences and explore alternative courses of action. And there

will be an attempt to arrive at a mutually agreed upon consensus between

conflicting views. As always, if a decision can’t be reached or there is

dissatisfaction with the consensus, a vote would be taken, and with a

two–thirds majority, the matter would be accepted or rejected.

This is completely different to the Marxist parties, where the Central

Committee sets policy for the entire organisation, without consultation,

and authority reigns. Anarchists reject centralisation of authority and

the concept of a Central Committee. All groups are free associations

formed out of common need, not revolutionaries disciplined by fear of

authority. When the size of the work–groups (which could be formed

around labour, fund–raising, anti–racism, women’s rights, food and

housing, propaganda, etc.) becomes awkward, the organisations can be

de–centralised into two or more autonomous organisations, still united

in one big federation. This enables the group to expand limitlessly

while maintaining its anarchic form of de–centralised self–management.

It is similar to the scientific theory of a biological cell, dividing

and re–dividing, but in a political sense.

However, Anarchist groups aren’t even necessarily organised loosely;

Anarchism is flexible and structure can be practically non–existent or

very tight, depending upon the type of organisation demanded by the

social conditions being faced. For instance, organisation would tighten

during military operations or heightened political repression.

Anarchists reject the Marxist idea of the dictatorship of the

proletariat and a so–called workers’ state, in favour of a mass commune.

Unlike leading members of Marxist parties, whose daily lives are

generally similar to present–day middle class lifestyles, Anarchist

organisational structures and lifestyles, through communal living

arrangements, affinity groups, squatting, etc., attempt to reflect the

liberated society of the future. Anarchists built all kinds of communes

and collectives during the Spanish Revolution of the 1930’s, but they

were crushed by the Fascists and the Communists. Since the Marxists

don’t build co–operative structures (the nucleus of the new society)

they can only see the world in authoritarian political terms. They want

to seize State power and institute their own dictatorship over the

people and the workers, instead of crushing State power and replacing it

with a free, co–operative society. They insist that the party represents

and is the working class, and that there is no need for them to organise

themselves outside of the party. Yet, even in the former Soviet Union,

the Communist Party membership only represented five percent of the

population. This is elitism [16] of the worst sort, and even makes the

Capitalist parties look democratic by comparison.

What the Communist Party was intended to represent in terms of workers’

power is never made clear, but in true 1984 doublethink fashion, the

results are 80 years of political repression and State slavery, instead

of an era of glorious Communist rule. They must be held accountable

politically for these crimes against the people, and we must reject

their revolutionary political theory and practice. They have slandered

[17] the names of Socialism and Communism.

We reject the dictatorship of the proletariat, it is unbridled

oppression, and the various Marxist parties must be made to answer for

it. Millions were murdered by Stalin in the name of fighting an internal

class war, and millions more were murdered in China, Poland,

Afghanistan, Cambodia, Bulgaria, and other countries by communist

movements which followed Stalin’s prescription for revolutionary terror.

We reject State communism as the worst hypocrisy [18] and tyranny.[19]

We can do better with the mass commune.

The Anarchist mass commune is an inter–regional, continental, or

inter–continental federation of economic and political co–operatives and

regional communal formations. We look forward to a world and a society

in which real decision–making involves everyone who lives in it – a mass

commune – not a few discipline freaks pulling the strings on a so–called

proletarian or workers’ dictatorship. Any and all dictatorship is bad,

it has no good social features, yet that is what the Marxists tell us

will protect us from counter–revolution. While Marxists claim that this

dictatorship is necessary in order to crush any bourgeois

counter–revolutions led by the Capitalist class or Right–wing

reactionaries, Anarchists feel that this is itself part of the Marxist

school of falsification.[20] A centralised apparatus, such as a state,

is a much easier target for opponents of the revolution than is a

federation of de–centralised communes. And these communes would remain

armed and prepared to defend the revolution against anyone who

militarily moves against it. The key is to mobilise the people into

self–defence units and militias.

This position by the Marxists of the necessity for a dictatorship to

protect the revolution was not proven in the Civil War that followed the

Russian Revolution; in fact, without support of the Anarchists and other

Left–wing forces, along with the Russian people, the Bolshevik

government would have been defeated. And then true to any dictatorship,

it turned around and wiped out the Russian and Ukrainian Anarchist

movements, along with their Left–wing opponents like the Mensheviks and

Social Revolutionaries, and even ideological opponents in the Bolshevik

party were imprisoned and put to death. Millions of people in Russia

were killed by Lenin and Trotsky right after the Civil War, when they

were building State power, which led to Stalin’s bloody rule. The lesson

is that we should not be tricked into surrendering the grassroots

people’s power to dictators who pose as our friends or leaders.

We don’t need the various Marxist solutions, they are dangerous and

deceptive. There is another way, but to much of the Left and to many

ordinary people, the choice has appeared to be Anarchic chaos or the

Marxist–Communist parties, however dogmatic and dictatorial. This is the

result of misunderstanding and lies. Anarchism as an ideology provides

practical organisational structures, as well as valid alternative

revolutionary theory, which, if used, could be the basis for

organisation just as solid as the Marxists (or even more so) only these

organisations will be egalitarian [21] and really for the benefit of

people, rather than for the Communist leaders.

Therefore, we build organisations in order to build a new world, to end

all domination over the masses of people. We must build an organised,

co–ordinated, international movement aimed at transforming the globe

into a mass commune. This would really be a great development in human

evolution and a gigantic revolutionary stride. It would change the world

as we know it and end the problems long plaguing Humankind. It would be

a new era of freedom and fulfilment.

General Principles of Anarchism

Anarchism is based on a vision of society that harmoniously unites

individual self–interest and social well–being. Although Anarchists

agree with Marx that Capitalism must be abolished because of its

crisis–ridden nature and its exploitation of the Working Class, we do

not believe that Capitalism is a necessary, progressive pre–condition

for the change to a socially, economically and politically equal

society. Nor do we believe that the centralised economic planning of

State Socialism can provide for the wide variety of needs and desires.

We reject the very idea of a need for a State or that it will just

whither away by itself, or a party to boss over the workers or

stage–manage the revolution. In short, while accepting parts of his

economic critique of Capitalism, we do not worship Karl Marx as the

perfect leader (whose ideas can never be criticised or revised) as the

Marxists do, and Anarchism is not based on Marxist theory.

Anarchists believe that “the personal is political, and the political is

personal”, meaning that we cannot separate our political life from our

personal life. We do not play bureaucratic political roles, and then

have a separate life as another social being entirely. We recognise that

people know their own needs and can make the necessary arrangements to

satisfy those needs, provided that they have free access to social

resources. We believe that these resources should be freely provided to

all, so we therefore believe in the credo of “from each according to

their abilities, to each according to their needs”. This guarantees that

everyone will be fed, clothed, and housed as normal social practice, not

as degrading welfare or that certain classes will be better provided for

than others.

When not deformed by corrupt (authoritarian) social institutions and

practices, the inter–dependence and solidarity of human beings results

in individuals who are responsible both for themselves and to the

society which makes their well–being and cultural development possible.

Therefore, we seek to replace the State, Capitalism and Authority with a

network of voluntary alliances embracing all of social life –

production, consumption, health, culture, recreation, and other areas.

In this way, all groups and associations reap the benefits of unity

while expanding the range of their freedom. We believe in free

association and federating groups of affinity groups, workplace

committee’s, food and housing co–operatives, with others of all types.

As a practical matter, we believe that we should start to build the new

society now, as well as fight to crush the old Capitalist one. We wish

to create non–authoritarian mutual aid organisations for food, clothing,

housing, funding for community projects and others, neighbourhood

assemblies, and co–operatives, not belonging to either government or

business corporations, and not run for profit but for social need. Such

organisations, if built now, will provide their members with a practical

experience in self–management and self–sufficiency, and will decrease

the dependency of people on welfare agencies and employers. In short, we

can begin now to build the infrastructure for the communal society, so

that people can see what they are fighting for, not just the ideas in

someone’s head. That is the way to real freedom.

Capitalism, the State and Private Property

The existence of the State and Capitalism are excused by their

supporters as being a necessary evil due to the so–called inability of

the greater part of the population to run their own affairs and those of

society, as well as being their protection against crime and violence.

Anarchists realise that the opposite is true, the main barriers to a

free society are the State and the institution of private property. It

is the State that causes war, police repression, and other forms of

violence, and it is private property – the lack of equal distribution of

major social wealth – that creates crime and deprivation.

But what is the State? The State is a hierarchical institution by which

a privileged elite tries to dominate the vast majority of people. The

State’s mechanisms include a group of institutions containing

legislative [22] assemblies,[23] the civil service bureaucracy, the

military and police forces, the judiciary and prisons, and the

sub–central State apparatus. The government is the administrative

vehicle to run the State. The purpose of this specific set of

institutions, which are the expressions of authority in Capitalist

societies (and so–called Socialist states), is to keep and extend

domination over the common people by a privileged class, the rich in

Capitalist societies, the so–called Communist Party in State Socialist

or Communist societies like the old Union of Soviet Socialist Republics.

However, the State itself is always an elitist structure positioned

between the rulers and the ruled, order–givers and order–takers,

economic haves and have–nots. The State’s elite is not just the rich and

the super–rich, but those people who have State positions of authority –

politicians and juridical officials. Thus, the State bureaucracy itself,

in terms of its relation to ideological property, can become an elite

class in its own right. This administrative elite class of the State is

developed not just through being given privileges by the economic elite,

but also by the separation of private and public life – the family unit

and civil society respectively – and by the opposition between an

individual family and the larger society. It is sheer opportunism,[24]

brought on by Capitalist competition and alienation. It is a breeding

ground for agents of the State.

The existence of the State and a ruling class based on the exploitation

and oppression of the Working Class are inseparable. Domination and

exploitation go hand–in–hand and, in fact, this oppression is not

possible without force and violent authority. This is why Anarchists

argue that any attempt to use State power as a means of establishing a

free, equal society can only be self–defeating because the habits of

commanding and exploiting become ends in themselves. This was proven

with the Bolsheviks in the Russian Revolution (1917 – 1921). The fact is

that officials of the Communist State accumulate political power much as

the Capitalist class accumulates economic wealth. Those who govern form

a distinct group whose only interest is keeping political control by any

means they can. But the institution of Capitalist property also allows a

minority of the population to control and to regulate access to, and the

use of, all socially produced wealth and natural resources. You have to

pay for the land, water, and the fresh air – to some giant utility

company or real estate firm.

This controlling group may be a separate economic class or the State

itself, but in either case the institution of property leads to a set of

social and economic relations, Capitalism, in which a small sector of

society reaps enormous benefits and privileges at the expense of the

labouring majority. The Capitalist economy is based, not upon fulfilling

the needs of everyone, but on amassing profit for a few. Both Capitalism

and the State must be attacked and overthrown, not one or the other, or

one then the other, because the fall of either will not ensure the fall

of both.

Down with Capitalism and the State!

No doubt, some workers will mistake what we are saying as a threat to

their personally accumulated property. No, we recognise the distinction

between personal possessions and major capitalistic property.

Capitalistic property is that which has as its basic characteristic and

purpose the command of other people’s labour power because of its

exchange value. The institution of property conditions the development

of a set of social and economic relations that has established

Capitalism, and this situation allows a small minority within society to

reap enormous benefits and privileges at the expense of the labouring

majority. This is the classic scenario of Capital exploiting labour.

Where there is a high social division of labour and complex industrial

organisation, money is needed to buy and/or sell. It is not simply that

this money is legal, and that it is used in place of direct barter of

goods, that is not what we are limited to here: Capital is money, but

money as a process which reproduces and increases its value. Capital

arises only when the owner of the means of production finds workers on

the market as sellers of their own labour power. Capitalism developed as

the form of private property that shifted from the rural, agricultural

style to the urban, factory style of labour. Capitalism centralises the

instruments of production and brings individuals closely alongside

others in a disciplined work force.

Capitalism is industrialised commodity [25] production, which makes

goods for profit, not for social needs. This is a special distinction of

Capital, and Capital alone.

We may understand Capitalists, from what we have seen, as Capital given

will and consciousness. That is, as those people who acquire Capital,

and function as an elite class with enough financial and political power

to rule society. Also, that accumulated Capital is money, and with money

they control the means of production that is defined as the mills,

mines, factories, land, water, energy, and other natural resources. The

rich know that this is their property. They don’t need ideological

pretensions, and are under no illusions about public property.

An economy, like the one we have briefly sketched, is not based on

fulfilling the needs of everyone in society, but instead is based on the

accumulation of profits for the few, who live in extreme luxury as a

leisure class, while we, the workers and poor, live in either poverty or

one or two pay–cheques away. You see, therefore, that doing away with

government also means the abolition of monopoly [26] and personal

ownership of the means of production and distribution.

Anarchism, Violence and Authority

One of the biggest lies about Anarchists is that we are mindless

bomb–throwers, cutthroats, and assassins.

People spread these lies for their own reasons: governments, because

they are afraid of being overthrown by social revolution; Marxists,

because it is a competing ideology with a totally different method of

social organisation and revolutionary struggle; and the Church, because

Anarchism does not believe in deities and its rationalism might sway

workers away from superstition. It is true that these lies and

propaganda are able to sway many people, mostly because they never hear

the other side. Anarchism receives bad press and suffers as the

scapegoat of every politician – Right or Left wing. Because a Social

revolution is an Anarchist revolution, which not only abolishes one

exploiting class for another, but all exploiters and the instrument of

exploitation, “the State”; because it is a revolution for people’s

power, instead of political power, because it abolishes both money and

wage slavery; because we are for total direct democracy and freedom,

instead of politicians to represent the masses in Parliament, or the

Communist Party; because we are for workers’ self–management of

industry, instead of government regulation; because Anarchists are for

full sexual, racial, cultural and intellectual freedom, instead of

sexual and cultural repression, censorship, and racial oppression –

because of this, lies have had to be told that we are killers, rapists,

robbers, mad bombers, the worst of the worst.

But let’s look at the real world and see who is causing all this

violence and repression. The wholesale murder by standing armies in

World Wars 1 and 2, the pillage and rape of the colonies, military

invasions and dictatorships – all of these have been done by

governments. It is government and State/Class rule, which is the source

of all violence. This includes all governments. The so–called Communist

world is not communist and the Free world is not free. East and West,

Capitalism – private and State – remains an inhuman type of society

where the vast majority are bossed at work, at home, and in the

community. Propaganda (news and education), policemen and soldiers,

prisons and schools, traditional values and morality [27] all serve to

reinforce the power of the few and to convince or force the many into

passive [28] acceptance of a brutal, degrading, and irrational [29]

system. This is what we mean by authority being oppression, and it is

just such authoritarian rule that is at work in South Africa, Nigeria,

the USA, as well as the Communist governments of China and Cuba.

“What is this thing we call government? Is it anything but organised

violence? The law orders you to obey, and if you don’t obey, it will

compel you by force – all governments, all law and authority finally

rest on force and violence, on punishment or fear of punishment.”

Alexander Berkman,

ABC of Anarchism

Most Anarchists advocate armed overthrow of the Capitalist State. We do

not advocate or practice mass murder, like the governments of the modern

world with their stockpiles of nuclear bombs, poison gas and chemical

weapons, huge air forces, navies, and armies. It was not the Anarchists

who provoked [30] two World Wars where over 100 million people were

slaughtered; nor was it the Anarchists who invaded and butchered the

people of Korea, Panama, Somalia, Iraq, Indonesia, and other countries

who have suffered imperialist military attack. It was not the Anarchists

who sent armies of spies all over the world to murder, disrupt, subvert,

overthrow, and meddle into the internal affairs of other countries like

the NIA, CIA, KGB, MI6, or other national spy agencies, nor use them as

secret police to uphold the home governments in various countries, no

matter how repressive and unpopular the regime. Further, if your

government makes you a policeman of soldier, you kill and repress people

in the name of freedom or law and order, even if you don’t want to.

“You don’t question the right of the government to kill, to confiscate

and imprison. If a private person should be guilty of the things that

the government is doing all the time, you’d brand him a murderer, thief

and scoundrel. But as long as the violence committed is ‘lawful’, you

approve of it and submit to it. So it is not really violence that you

object to, but people using violence unlawfully.”

Alexander Berkman,

ABC of Anarchism

If we speak honestly, we must admit that everyone in this society

believes in violence and practices it, however much they may condemn it

in others. Either they do it themselves to their children or to others,

or they have the police and army to do it on their behalf as agents of

the State. In fact, all of the governmental institutions we presently

support and the entire life of present society are based on violence.

Anarchists have no monopoly on violence and when it was used in

so–called “propaganda by the deed” attacks in the nineteenth century, it

was against tyrants and dictators, rather than against the common

people. These individual attacks – bombings, assassinations, sabotage

were efforts at making those in power personally responsible for their

unjust acts and repressive authority. In fact, Anarchists, Socialists,

Communists and other revolutionaries, as well as patriots and

nationalists, and even reactionaries and racists like the AWB or Nazis

have all used violence for a variety of reasons. Who would not have

rejoiced if a dictator like Hitler had been slain by assassins, and thus

spared the world racial genocide and World War II? Further, all

revolutions are violent because the oppressing class will not give up

its power and privileges without a bloody fight. So, we have no choice

anyway.

Basically, we would all choose to be pacifists. And like Martin Luther

King counselled, we would rather resolve our differences with

understanding, love, and moral reasoning. We will attempt these

solutions first, whenever possible. In the insanity that reigns,

however, our movement acknowledges the usefulness of preparedness. It is

too dangerous a world to be ignorant of the ways to defend ourselves so

that we can continue our revolutionary work. Knowing a weapon and its

uses does not mean that you must immediately go out and use that weapon,

but that if you need to use it, you can use it well.

Understand that the more we succeed at our work, the more dangerous will

our situation become, because we will then be recognised as a threat to

the State. And make no mistake, an insurrection is coming, that will

destabilise the State. So we are talking about a spontaneous,[31]

prolonged,[32] rising of the vast majority of the people, and the

necessity to defend ourselves against the State’s reaction. Although we

recognise the importance of defensive paramilitary violence, and even

urban guerilla attacks, we do not depend on war to achieve our

liberation, for our struggle cannot be won by the force of arms alone.

No, the people must be armed beforehand with understanding and agreement

of our objectives, as well as trust and love of each other, and our

military weapons are only an expression of our organic spirit and

solidarity. Perfect love for all but preparedness against those who

don’t want it. As the Cuban revolutionary, Che Guevara, said, “When one

falls, another must take their place, and the rage of each death renews

the reason for the fight.”

The governments of the world commit much of their violence in repressing

any attempt to overthrow the State. Crimes of repression against the

people have usually benefited those in power, especially if the

government is powerful. Look what happened in South Africa during the

apartheid years! Many protesting injustices were jailed, murdered,

injured, or blacklisted – all of which was set–up by the State’s police

agencies. So we cannot just depend on mass mobilisations alone, we must

also learn how to defend ourselves, if we want to defeat the State and

its repression. For the future, our work will include development of

collective techniques of self–defence, as well as underground propaganda

work, while we work towards Social revolution.

Anarchists and Revolutionary Organisation

Another lie about Anarchists is that we don’t believe in any

organisational structure. We are not opposed to organisation. In fact,

Anarchism is primarily concerned about analysing the way in which

society is presently organised – i.e., government.

Anarchism is all about organisation, but it is about alternative forms

of organisation to what now exists. Anarchism’s opposition to authority

leads to the view that organisation should be non–hierarchical and that

membership should be voluntary. Anarchist revolution is a process of

organisation building and re–building. This does not mean the same thing

as the Marxist concept of party building, which is just about

strengthening the rule of party leaders and driving out those members

who have an independent position. These purges [33] are methods of

domination that the Marxists use to beat all democracy out of their

movements, yet they have the cheek to call this democratic centralism.

What organisation means within Anarchism is to organise the needs of the

people into non–authoritarian social organisations so that they can take

care of their own business on an equal basis. It also means the coming

together of like–minded people for the purpose of co–ordinating the work

that both groups and individuals feel necessary for survival,

well–being, and livelihood. Because Anarchism involves people who would

come together on the basis of mutual needs and interests, co–operation

is a key element. A primary aim is that the individuals should speak for

themselves, and that all in the group be equally responsible for the

group’s decisions; no bosses welcome!

Many Anarchists envisage large scale organisational needs in terms of

small local groups organised in the workplaces, and neighbourhoods, who

would send delegates to larger committees who would make decisions on

matters of wider concern. The job of delegate would not be full–time and

would be rotated. These delegates would be unpaid, recallable and would

only voice the groups’ decisions. We support free, independent

organisations of the people as the only way forward.

The nucleus [34] of Anarchist organisation is the affinity (friendship)

group. The affinity group is a revolutionary circle or cell of friends

and comrades who are in tune with each other both in ideology and as

individuals. The affinity group exists to co–ordinate the needs of the

group, as expressed by the individuals and by the cell as a body. The

group becomes an extended family, the well–being of all becomes the

responsibility of all.

“Autonomous, communal, and directly democratic, the group combines

revolutionary theory with revolutionary lifestyle in its everyday

behaviour. It creates a free space in which revolutionaries can remake

themselves individually, and also as social beings.”

Murray Bookchin,

Post Scarcity Anarchism

We could also refer to these affinity formations as “groups for living

revolution” because they live the revolution now, even though only in

seed form. Because the groups are small – from three to fifteen – they

can start from a stronger basis of solidarity than political strategy

alone. The groups would be the best means of political activity of each

member. There are four areas of involvement where affinity groups work.

Mutual Aid. This means giving support and solidarity between members,

as well as collective work and responsibility.

Education. In addition to educating the society at–large to Anarchist

ideals, this includes study by members to advance the ideology of the

group, as well as to increase their political, economic, scientific, and

technical knowledge.

Direct Action. This means the actual organising and political work

outside of the group, where all members are expected to contribute.

Unity. The group is a form of family, a gathering of friends and

comrades, people who care for the well–being of one another, who love

and support each other, who strive to live in the spirit of co–operation

and freedom, without distrust, jealousy, hate, competition, and other

forms of negative social ideas and behaviour. In short, affinity groups

allow their members to live a revolutionary lifestyle.

One big advantage of affinity groups is that they are highly resistant

to police infiltration because the group members are so intimate. Even

if a group is penetrated there is no central office that would give an

agent information about the movement as a whole. Each cell has its own

agenda and objectives. Therefore, an agent would have to infiltrate

hundreds, maybe thousands, of similar groups and since the members all

know each other, an agent could not lead disruptions without the risk of

immediate exposure. Further, because there are no leaders in the

movement, there is no one to target and destroy the group.

Because affinity groups can grow as biological cells grow, by dividing,

they can spread rapidly. There could be hundreds in one large city or

region. They come prepared for a mass movement, they can organise large

numbers of people to co–ordinate activities as their needs become clear

and according to any social conditions. Affinity groups function as a

catalyst within the mass movement, pushing it to higher and higher

levels of resistance to the authorities. But they are ready–made for

underground work in case of open political repression or mass

insurrection.

This leads us to the next level of Anarchist organisation, the regional

federation. Federations are the network of affinity groups who come

together out of common needs, which includes mutual aid, education,

direct action, co–ordination, and any other work needed for the change

from today’s society, from the authoritarian State to Anarchism. The

following is an example of how Anarchist federations could be

structured. First, there is the regional federation that could cover a

large city or region. All like–minded affinity groups in the region

would associate themselves in a Regional Federation. Agreements on

mutual aid and action to be done would be discussed at meetings in which

all can come and have an equal voice.

When the Regional Federation reaches a size where it is too big, the

Regional Federation can divide into District or Local Federations. Each

affinity group in each area will send one delegate to sit on their Local

Federation Committee. The purpose of the committee is to co–ordinate the

needs and actions defined by all the groups in the district or local

area. As a mandated delegate, after referring back to their group, they

could vote and join in co–ordination and decision making on the things

that affect the local area. Thereafter, one delegate from each Local

Federation Committee will sit on the Regional Federation Committee,

which will operate on exactly the same principles as the Local

Federation Committee except that it will only deal with things that

affect the region as a whole.

Our next federation would be an Eco–Regional Federation, for example the

entire coastal plain. This federation would take care of the whole

eco–region, with the same principles of consensus, mandating and

delegation. Next would come the Inter–Regional Federation to cover

Southern Africa and then the Continental Federation, covering the

continent of Africa. Last would be the Global Federation, which would be

the networking of all federations world–wide. As for the last, because

we do not recognise national borders and wish to replace the

nation–state, we thus federate with all other like–minded people

wherever they live on Earth.

For Anarchism to really work, the needs of the people must be fulfilled.

Our first priority is the well–being of all; thus we must organise the

means to freely and equally fulfil the needs of the people. First, the

means of production, transportation, and distribution must be organised

into revolutionary organisations that the workers and the community run

and control themselves. Our second priority is to deal with community

needs organisations, in addition to industrial organising. Whatever the

community needs are, they must be dealt with. This means organisation.

It includes co–operative groups to fulfil such needs as health, energy,

jobs, childcare, housing, alternative schools, food, entertainment, and

other social areas. These community groups would form a co–operative

community, which would be a network of community needs organisations and

serve as an Anarchistic socio–political infrastructure. These groups

should network with those in other areas for mutual aid, education, and

action, and become a federation on a regional scale.

Third, we would have to deal with social illness. Not only should we

organise for the physical needs of the people, but we must also work and

propagandise to cure the ills sprouted by the State that has warped the

human personality under Capitalism. For instance, the oppression of

women. No one can be free if 51 percent of society is oppressed,

dominated, and abused. Not only must our organisation deal with the

harmful effects of sexism, but also work to ensure patriarchy is dead by

educating society about its harmful effects. Women need to empower

themselves for self–determination to lead free lives. We need to form

groups to expose and combat sexual prejudice and Capitalist

exploitation, and extend full support and solidarity to the Working

Class Women’s liberation movement.

Finally, Anarchism would deal with a number of areas too numerous to

mention here – science, technology, ecology, disarmament, and so on. We

must harness the social sciences and make them serve the people, while

we co–exist with nature. Authoritarians foolishly believe that it is

possible to conquer nature, but that is not the issue. We are just one

of a number of species which inhabit this planet, even if we are the

most intelligent. But then other species have not created nuclear

weapons, started wars where millions have been killed, or engaged in

discrimination against the ‘races’ of their sub–species, all of which

humankind has done. So who is to say which is the most “intelligent”?

Right then…

Lets get on with it, we’ve got a world to win!

[1] coercion: to force or to hold by force

[2] vanguard: the leading position in a movement or the people in that

position

[3] sects: a group of people with a common interest or philosophy

[4] insurrection: the act of rebelling against an established authority

[5] economic: the way goods are distributed and exchanged (money in

modern capitalist society).

[6] abolished: to do away with (laws, regulations, or customs)

[7] organism: something that is living

[8] formidable: extremely difficult to defeat or overcome

[9] tendency: the general course or direction

[10] ideology: the doctrines, opinions, or way of thinking of a person

or group

[11] technocrats: a government of scientists and other experts

(intellectuals)

[12] hierarchical: 1. a system of people or things arranged one above

the other 2. the hierarchy: the people in power in any authoritarian

organisation

[13] eclipse: loss of importance, power or fame

[14] consensus: general or wide–spread agreement

[15] subordinate: 1. of lesser rank or importance 2. to think of

something or someone as less important than something or someone else

[16] elite: the most powerful or rich of a group, community or society

elitism: the belief that society should be governed by a small group of

people who think they are superior to everyone else

[17] slander: saying something that is false and damaging about a person

or thing

[18] hypocrisy: claiming to believe in something and then acting

differently

[19] tyranny: oppressive and unjust government (i.e. all government)

[20] falsify: to make (a report of evidence) false by changing it in

order to mislead

[21] egalitarian: to uphold equality between humans

[22] legislative: having the power to make or process laws

[23] assemblies: a number of people gathered together

[24] opportunist: a person who changes their actions to take advantage

of opportunities and circumstances without thinking about principles

…ism: the name given to the act

[25] commodity: something that can be bought or sold

[26] monopoly: exclusive control of something (e.g. supply of a product

or service)

[27] morality: to do with the belief of what is right or wrong

[28] passive: not active

[29] irrational: senseless or unreasonable / absurd / no facts behind it

[30] provoke: to anger someone / to make something happen

[31] spontaneous: starting from a natural feeling, voluntary, an action

that has not been thought out first

[32] prolonged: lengthened or extended

[33] to purge: to get rid of or kick out of an organisation

[34] nucleus: a central thing around which others are grouped