“Either competition, – that is, monopoly and what follows; or exploitation by the State, – that is, dearness of labour and continuous impoverishment; or else, in short, a solution based upon equality, – in other words, the organisation of labour, which involves the negation of political economy and the end of property.”
– Proudhon, System of Economic Contradictions
What if we build it and they don’t come? That was the experience of the left during the crisis - decades had been spent building organisations and a model of how crisis would create revolution but when the crisis arrived the left discovered that the masses weren’t convinced. The expected pattern of crisis leading to small strikes and protests, then to mass strikes and riot and then perhaps to general strike and revolution didn’t flow as expected. Under that theory the radical left would at first be marginal but then as conditions drove class militancy to new heights the workers disappointed by reformist politicians and unions leaders would move quickly to swell its ranks.
This article appeared in Anarchist Studies (volume 22, number 1) in the spring of 2014
I am an anarchist and a revolutionary myself, and I took part in the activities of the revolutionary peoples of the Ukraine. I often made tactical errors on this difficult path, as I was often weak and unable to make judgements. But because I correctly understood the goal towards which I and my brothers were working and I was able to observe the effect of living anarchism during the struggle for freedom and independence. I remain convinced on the grounds of my practical fighting experience that anarchism is as revolutionary, as diverse, and as sublime in every facet as is human life itself.
The links between the two schools of revolutionary socialism – Marxism and class struggle anarchism – have produced much debate, some more helpful than others. Into the helpful pile comes Libertarian Socialism: Politics in Black and Red (Palgrave Macmillan, 2012) edited by Alex Prichard, Ruth Kinna, Saku Pinta and Dave Berry. Twelve excellent chapters and a terrible one are sandwiched between a useful introduction and conclusion. Overall, it is essential reading for all those seeking to enrich libertarian socialism in the 21st century.
For the last couple of months the radical left, across the English-speaking world, has been in the grip of a furious online debate around intersectionality. Near the start of that period author Mark Fisher published an article with the title ‘Exiting the Vampire Castle.’ In this piece he portrayed those who favored an intersectional analysis as monsters engaged in a campaign of online bullying which is intended to bring down important left leaders like Owen Jones and Russell Brand. In a later interview with Doug Henwood he made it clear that the intention of the piece was to exclude such people, including anarchists, from left debate.
Horizontalism is an emerging term used to describe the key common characteristics of the waves of rebellion of the last decade. Occupy in 2011 was the peak to date but the term Horizontalism itself appears to originate the rebellion in Argentina after the 2001 banking crisis there. Marina Sitrin in her book on that rebellion says the term (in Spanish obviously) was used to describe the neighborhood, workplace & unemployed assemblies that emerged to form "social movements seeking self-management, autonomy and direct democracy."
Image by Author:Meeting in Gezi Park, June 2013
Pierre-Joseph Proudhon (1809-1865), the first person to proclaim himself an anarchist, is rarely treated with respect. Thanks to various hatchet-jobs (Marx, Schapiro, Draper), if he is mentioned it is often with contempt but usually with incomprehension. The notion that he was contradictory is so well engrained in the secondary literature (itself usually based on repeating previous secondary sources) that what Proudhon actually argued is lost. It is so bad that many people think he advocated ideas he publically refuted holding.
There is a long standing and in my view pretty counter productive hostility between left political organisations and the radical counter culture. This piece grew out of a reply to ‘The Limit’s of the Counter Culture’ which is part of an online publishing project of Chekov Feeney. Chekov was a member of the WSM for many years and is using this project to slowly reveal his new analysis of radical politics and other ways things might be done. I’ve known him for about 15 years since we met in one such counter cultural political space, the short lived Garden of Delight in Dublin. In any case what started out as a somewhat annoyed response to his piece sat on my drive and grew and grew as I edited it into something more constructive and ended up far too long to post as a comment on his site. So rather than wasting it I’m posting it here.
“every individual is a child of his time” (Hegel)
The British anarchist Albert Meltzer once noted that since Marxists find it hard to critique anarchism, they usually attack anarchists. In the case of the earliest anarchist thinkers, Proudhon and Bakunin, this is often easy to do as they were not consistently libertarian in their views.
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