“organisation, that is to say, association for a specific purpose and with the structure and means required to attain it, is a necessary aspect of social life. A man in isolation cannot even live the life of a beast... Having therefore to join with other humans... he must submit to the will of others (be enslaved) or subject others to his will (be in authority) or live with others in fraternal agreement in the interests of the greatest good of all (be an associate).
This is a write-up of my talk at the 2015 London Anarchist Bookfair. It is based on my notes and so will not be exactly the same as at the event but it will be close enough. The meeting summary initially submitted for the programme was:
One of the more bizarre developments of the last year has been Russell Brand or, more correctly, the response that he has provoked across the political spectrum. Watching commentator after commentator froth at the mouth and seeing Cameron proclaim in the middle of an election campaign that a comedian was a “joke” was, to say the least, strange. It reached a (to use a word Brand would surely approve of) climax when it was proclaimed by the right that Ed Miliband was “getting into bed” with Brand – by having an interview with him. Seriously?
This year, 2015, marks the 175th anniversary of the publication of Proudhon’s seminal What is Property?. While opponents had hurled the label “anarchist” at those more radical than themselves during both the English and French revolutions, Proudhon was the first to embrace the name and proclaim themselves an anarchist.
After proclaiming that Britain rejected Labour because it was too left-wing, as smugly asserted as it was false, the right-wing media happily praised George Osborne’s first all-Tory budget and its attempt to steal Labour’s clothes. The Tories are proclaiming themselves the real workers party while simultaneously subjecting actual workers to new restrictions on our ability to organise and defend our interests and reducing their income. They think that re-branding the Minimum Wage the "National Living Wage" will fool enough people.
What is it about anthropologists and anarchism? Noted anarchists Brian Morris and David Graeber are anthropologists in their day jobs while Peter Kropotkin and Elisée Reclus both made significant contributions to the field. Perhaps it is simple enough – anthropology shows that people have lived in many different ways and so confirms a basic principle of anarchism: capitalism is just one of many systems and, like others, can be replaced with something else.
My “Sages and Movements” attempted to fill a gap in our understanding of the contribution of Peter Kropotkin (1842-1921) to the anarchist press. As well as discussing the importance of situating important thinkers (“sages”) within their wider movement, the article also included a bibliography of Kropotkin’s works. While incomplete, this bibliography showed that Kropotkin wrote far more than is usually assumed based on his works that are readily available in English.
The editor of Workers Unite! should be congratulated on his aim, namely to make the debates within the International Working Men’s Association (IWMA) accessible for radicals active 150 years after it was founded in 1864. Yet while the book’s subtitle states “150 years later” the introduction is written as if those 150 years do not exist. This is explained by the editor being a Marxist and so unwilling to admit that Marx helped push the workers’ movement into a dead end.
Individualist anarchism has always been very much a minority within the anarchist movement and given some of its advocates, you can understand why. However, it is always good to see material from the past made available to modern day radicals simply in order to allow people to judge for themselves.
This is a frustrating book. On the one hand, it is nice to see a work dedicated to the importance of workplace democracy and which argues that (state) socialism was simply state capitalism. On the other, it would have been nice if the author, Richard Wolff, had some understanding of libertarian socialism so that he realised he was simply reinventing the wheel and avoided unnecessary jargon. This is understandable given that the author is clearly working in the Marxist tradition but it is not excusable.