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This pamphlet is a project of the Affinity Group of Evolutionary Anarchists, but does not presume to represent the personal opinions of its members. More information about AGEA can be obtained by sending a self-addressed, stamped envelope to: Ed Stamm, PO Box 1402, Lawrence KS, 66044 8402 USA.
"The State is a condition, a certain relationship between human
beings, a mode of human behavior; we destroy it by contracting other
relationships, by behaving differently."
-- Gustav Landauer
Anarchism is the belief that people can voluntarily cooperate to meet everyone's needs, without bosses or rulers, and without sacrificing individual liberties. A common misunderstanding is that anarchism is the total absence of order; that it is chaos, or nihilism. There are even people who call themselves "anarchists" who have this misperception. Anarchists are opposed to order arbitrarily imposed and maintained through armed force or other forms of coercion. They struggle for the order that results from the consensual interaction of individuals, from voluntary association. If there is a need, anarchists believe that people are capable of organizing themselves to see that it is met.
J. A. Andrews used the example of a group of friends going on a camping trip. They plan their trip, and each person brings useful skills and tools to share. They work together to set up tents, fish, cook, clean up, with no one in a position of authority over anyone else. The group organizes itself, chores are done, and everyone passes the time as they please, alone or in groups with others. People discuss their concerns and possible solutions are proposed. No one is bound to go along with the group, but choosing to spend time together implies a willingness to at least try to work out constructive solutions to the problems and frictions that will inevitably arise. If no resolution is possible, the dissenting individuals can form another grouping or leave without fear of persecution by the rest of the group.
Compare this to the way most organizations function. A few individuals make the important decisions, with or without the approval or input of the rest of the group. Rules and bylaws are passed in the hope of preventing undesirable activities on the part of members. The leadership starts out by addressing legitimate concerns, but is soon corrupted by power. It begins doing what it thinks is best, for itself and the organization, even if it involves concealing its activities from the other members or using deception. The elite attempts to entrench itself by making it difficult for the members to oust it, and constantly works to increase its power. The elite may ban criticism of its leadership and policies, or it may attribute superhuman qualities to itself, far surpassing those of "mere" members. Eventually the elite is no longer under the control of the members, and cannot be challenged. It can run amok with all of the power and resources of the organization, punishing those who dare to defy it. Membership is no longer voluntary, but is imposed on whoever falls within whatever the organization decides is its jurisdiction. Laws and authority which were originally aimed at preventing harm are turned into tools for inflicting harm on whoever is targeted by the elite.
Another problem with laws and rules is that if you do not have voluntary compliance, the unlawful behavior will still take place, whether or not there is a law against it. The outlawed activity will be driven underground or will be protected by the imprecise wording of the laws. Having failed to win people's voluntary cooperation, through education or persuasion, the government passes volumes and volumes of laws, in a hopeless attempt to address and control every possible situation. Sometimes the law is observed as if it were carved in stone, even when the results are clearly ridiculous. An example is the case of the female motorist who was stopped for speeding, and lectured by a police officer at length as she sat there suffering labor pains. The officer thought she was faking the pain of childbirth to escape a traffic ticket! Sometimes the police fabricate charges against people they wish to punish, or they simply beat people as an "attitude adjustment" (if you are not sufficiently terrorized by the police, they consider it an attitude problem). It is also not uncommon for the laws to be overly vague, or to be misapplied. In my town, in obvious violation of their own laws, the police set up roadblocks to stop all motorists, check their sobriety, and search their vehicles for contraband if there is suspicion of any illegal activity after questioning them. This is done under the guise of checking for valid driver's licenses, which is clearly a ruse since there is no indication of any wrongdoing when the people are stopped. But if anyone would refuse to submit to such a search, they would likely be charged with interfering with the duties of a police officer, disorderly conduct, and resisting arrest, plus whatever other charges the district attorney could dream up. If you were to challenge the roadblocks in court, the judge would probably say that the Constitution, the supreme law of the land, does not really mean what it obviously says when it forbids unreasonable searches and seizures, but that it has been interpreted to mean something entirely different. It now means that the government has the power to decide what is or is not reasonable, entirely voiding the purpose of the law. The law means whatever those in power say it means. The courts have ruled, for example, that conscription is not involuntary servitude, and that the government can force you to choose between a military uniform and a prison uniform. And the laws gradually become more and more restrictive, so that people gradually become accustomed to having less and less freedom. Children are assigned identification numbers at birth. Photos on driver's licenses are stored electronically in computers, where they can be accessed at will by law enforcement personnel. Employees must present specified forms of identification to be eligible for employment. Residents of public housing can have their apartments searched without a search warrant. What seems outrageously intrusive today is tomorrow's legislation.
Anarchists do not wish to see traffic fatalities, rapes, or murders. Quite the contrary. They feel the current combination of tyranny and social chaos are responsible for much of the suffering in the world. What anarchists fear is the corrupting influence of power and the inevitable abuse of power. An individual can only do so much damage, but the same person in a position of authority, or worse yet, an organized, systematic application of corrupted power, can wreak horrible damage. Governments have sent millions upon millions of people to their deaths, through wars and persecutions, and have taken away the freedoms of billions of others. And note that the police only prevent crimes in rare situations, such as when a police officer just happens to be at the scene of a crime in progress. The police almost always show up after the crime has been committed. Most crimes go unsolved. Attempting to punish offenders after they have committed their crimes is not a very effective way to protect people. This false "cure" is just an attack on the symptoms without treating the underlying problem - a society that is losing its social consciousness. In other words, the individuals who make up the society have stopped thinking of themselves as being members of a society. If your neighbors are all strangers, and you feel powerless to improve anything, you are not likely to feel that you have a relationship with those around you. The police are not very effective against criminals, but they are extremely effective at controlling the general public. A lone individual has little hope of resisting the depredations of these heavily armed paramilitary organizations. Even if a benign and uncorrupted government was possible, many of us would prefer our freedom, with all of its responsibilities, to being forced to live according to volumes of well intentioned dictates written by others. Care to wear a crash helmet when you drive your car? How about banning bare feet on beaches so no one steps on a sharp rock? And absolutely no walking in remote areas or doing work outside of your profession.
Fred Woodworth has pointed out that the claims of legitimacy made by governments, the justifications used by those in power as to why they have the right to order us about, would be laughable if the results were not so tragic. Any claims to power made by a monarchy, constitutional democracy, theocracy, nationalist fatherland or people's republic are totally bogus since they govern without the consent of the governed. Any constitution, contract or agreement that claims to bind everyone living in the same geographic area, unborn generations, or anyone other that the actual parties to it, are despicable falsehoods. Some governments rule through fear and brute force, while others, as a result of intense pressure from their subjects, have become dependent on winning the support of large sectors of the public in elections in order to stay in power. Bourgeois democracy, democracy controlled by the elite, is preferable to dictatorship, but these republics also rely on coercion to achieve their goals. The political party which wins, with the help of big money, restrictive ballot access, and winner-take-all election laws, does not have the right to inflict its will on those who do not support it. The state machinery uses coercion to compel obedience from its subjects, regardless of which party is at the controls. Democracy is often equated with tolerance, but Hitler was a product of democracy, and slavery and apartheid existed in the U.S. under democracy. Even in an ideal democracy, unwarped by elite control, the majority may actually support the persecution of people with unorthodox ideas.
The public is constantly bombarded with propaganda justifying the existence of the government and explaining the necessity of the current social system, in the schools, the media, and in its own propaganda. But less than half of the eligible voters participate in elections in the U.S. The government loudly proclaims its mandate anyway.
Most of the objections people have to anarchism as a social system are based on the assumption that people are unreasonable and irresponsible. If this were the case, no amount of police, judges and jails could conjure order out of chaos. People would be routinely killing and robbing one another, and taking advantage of any perceived weakness on the part of others. We would all be certain we were much too clever to be caught. But truly anti-social behavior on the part of individuals is the exception, rather than the rule. Most of us are very well behaved. Much of the destructive behavior we suffer from is committed by individuals who have been raised in the most dire conditions, and who face very limited personal choices due to the material and cultural poverty they were raised in. This occurs across all ethnic groups and in all countries, but some societies are wise enough to attack the conditions that foster destructive behavior instead of merely punishing offenders after the acts have been committed. This is a social problem which needs to be dealt with, not a given fact of human nature. Human beings, and even animals, which are raised in an environment of love, respect and security tend to be good natured and well adjusted. But any creature raised in an environment of fear, cruelty or deprivation will tend to exhibit anti-social behavior. Each society spawns its own predatory individuals. In general, the more atomized and alienated individuals are from their society, the more likely they are to engage in destructive behavior, against others and against themselves. And people cannot be blamed for not identifying with an unsympathetic, and even predatory, society. Some anarchists argue that it is precisely because people have become so maladjusted that no one can be trusted with power over others.
A distinction must be made between socially destructive behavior and behavior which is not coercive, but which is banned by the government for other reasons. Besides the obvious examples of tax and draft evasion, governments, by passing laws, create entire classes of criminals by outlawing certain victimless or vice crimes. Certain activities may be distasteful to some of us, but if they are not predatory or coercive in nature then they are only crimes because the government says they are. But once an activity is outlawed, professional criminals become involved because these activities become highly profitable. This is why criminals were active in the alcohol and gambling trades when they were outlawed, and why they are still active in drugs, prostitution and immigration today. If guns are outlawed, organized crime will have another lucrative trade to pursue. The taxation of alcohol, cigarettes and gasoline has spawned entire bootleg industries.
The for-profit nature of capitalism encourages other forms of anti-social behavior, such as taking advantage of the disorganization of workers by hiring them for as little as possible, working them as hard as possible (sometimes until they break, physically or mentally), and making them pay as much as possible for what they consume. Another example is "externalization of costs", which means getting society to pay the costs while private businesses get the profits, such as the education of workers at public expense; mining, fishing, grazing and lumbering on public land for token payments; government bailouts; strike breaking; and toxic waste clean up. This officially protected form of destructive behavior, known as corporate capitalism, creates a competitive, dog-eat-dog mentality that is extremely disruptive to human solidarity. Some anarchists believe capitalism is malignant by its very nature. Others argue that it is government interference which has made capitalism malignant, by favoring larger, established businesses and creating barriers for small businesses and self-employed people.
Anarchists believe that people should be free to organize themselves as they see fit, but are divided as to which methods are the most just or desirable. Some anarchists claim that everyone has a right to an equal share of the wealth, since it has been produced primarily by generations of wage slaves living under the threat of dire poverty. They see the functioning of society as a team effort. How could a small fraction of the population have honestly gained such disproportion al control of the existing assets while the majority has become so totally dependent? They simply couldn't have. As the saying goes, "it takes money to make money," and most of our families did not start us off with large sums of money. What business owners had was money to invest, and/or a willingness to go deeply into debt, while most of us make our living selling our labor power. Employees are treated like just another input into the production process: their labor is "bought" when needed, at the market price, and no longer "purchased" when the need has passed. But since employees need to provide for themselves and their families, regardless of the condition of the labor market or the treatment they receive at the hands of their employers, they live in constant insecurity. This insecurity is why employees form labor unions, or turn to laws and government for protection. So most socialist anarchists argue that the most just way to organize an economy is to treat it like one huge cooperative, shared and operated by all, in the interests of all. Anarchists favor a confederal form of organization, so that each locality or industry would be autonomous, but would be closely coordinated with the other units which make up a society. They believe that each unit will act responsibly in relation to the other units, because cooperation and good faith are in everyone's interest.
The other general category includes anarchists who feel that people should be able to be independent of any organization if they so choose, including economic organizations. They fear socialization of the economy for the same reason they fear the government, because it puts the individual at the mercy of others. They also feel that some individuals are willing to work harder to achieve a higher standard of living than others might be willing to work, and that the more industrious should not be dragged down to the same level as those who choose to work less intensively and live at a more basic standard of living. They feel that the use to which one puts one's earnings is not the business of the rest of society, as long as it does not cause obvious harm to others, and that they should be free to pass their wealth on to others if they so choose. Individuals should be free to be self-employed, or to employ or be employed by others, as long as the arrangement is voluntarily. These anarcho-capitalists argue that the best way to organize the economy is through voluntary economic transactions of whatever type that people choose to make, with everyone taking responsibility for their own well-being. They claim that in a truly free market system, consumers would be able to control the socially destructive activities of business owners by boycotting their products and by buying from more socially conscious competitors.
As different as these views are, it is possible to have an economy that includes both options, plus others not mentioned or even thought of, and to leave people free to choose whichever type of organization they prefer. The economy would function through the voluntary interaction of a multitude of differently organized groupings, each working out for itself the best methods of organization. The socialistically inclined groups could produce goods for their own consumption, and avoid market relationships to whatever extent they feel necessary. Gustav Landauer wrote, "We can establish a great number of crafts and industries to produce goods for our own consumption. We can go much further in this than the cooperatives have gone until now, for they still cannot get rid of the idea of competing with capitalist managed enterprise."1 What is important is that people have a choice, which most of us currently do not have. The various groupings could interact whenever they chose to do so. One serious barrier to cooperation among anarchists is the issue of property rights. At one extreme are those with an almost feudalistic attachment to private, for-profit ownership of the necessities of life, while at the other extreme even the ownership of personal property is seen to be anti-social and elitist. There is quite a bit of room to maneuver between these two extremes, but the question of expropriation of the workplace is the major issue dividing the movement. A communitarian approach would sidestep this issue entirely. These intentional, self-organized communities could not replace the existing system overnight, but eventually they could greatly reduce our dependence on it. Many of the goods currently produced are either unnecessary or are produced in excessive quantities. The use of automobiles, for example, could be greatly reduced through the use of mass transit, bike paths and better urban planning (and this would be a partial solution to the problem of traffic fatalities). And what would anarcho-socialists do with an expropriated cash register factory or mink ranch anyway? If we can't get people to choose to meet their needs cooperatively, buy buying or using cooperatively produced goods, they are probably not sufficiently interested in radical social change.
What about those who argue "abolish work"? Like a perpetual motion machine, or cold fusion, there is no scheme currently known that can provide everyone with what they need which does not require anyone to perform tasks which they find unpleasant. If everyone does only what they enjoy, we would have a huge oversupply of performing artists and athletes, and a serious shortage of dental hygienists and plumbers. Through job sharing and the elimination of unproductive activities, the amount of unpleasant work can be fairly shared and reduced to a minimum. Those who wish to abstain from the consumption of work enhanced products could not reasonably be expected to work. But it seems just as reasonable for those who do a share of the work to deny access to those who voluntarily choose not to work, in the absence of barriers to productive activity such as unemployment, or harsh or dangerous working conditions.
At the present time, since there is not widespread agreement that anarchism is the best form of social organization, it is up to us to spread these ideas and to implement them as best we can among ourselves. It would be impossible to compel people to participate in an anarchist project, since anarchism relies on voluntary cooperation and self discipline to make it work. Once large numbers of people agree that this is the way things should be organized, not even a tyrant can stop them from reorganizing themselves. As Elisee Reclus wrote, "When the miserable and disinherited of the earth shall unite in their own interest, trade with trade, nation with nation, race with race; when they shall fully awake to their sufferings and their purpose... powerful as may be the Master of those days, he will be weak before the starving masses leagued against him." 2
The quote on the cover is from "Paths in Utopia" by Martin Buber, p.46, 1988 Collier Books reprint of a book written in 1945 and first published in English in 1949 by Routledge and Kegan Paul Ltd.
1. "For Socialism" by Gustav Landauer, p. 140, Telos Press, St. Louis, 1978 (English translation). Originally published in 1911.
2. "Evolution and Revolution" by Elisee Reclus, p. 16, Kropotkin's Lighthouse Publications reprint of the 7th edition published by William Reeves. No dates of publication or reprint given.