You justify anarchy. Self-mastery ? Discipline ? Control ? Principle ?….or is it simply the will to make these things a memory of times when ease took the place of fear ? None of it concerns me. Who I am is who you are. We are all the same and we just exist. But, self-definition causes us to search for what we believe which leads to the inevitable imposing of our ideals on others. My justification then is through lack of concern for the individual, and more concern for the whole.
Being comfortable is what makes us weak. I base my assumption on the simple concept learned from the beginning of our existence – which is easier to resist, pain ? or pleasure ?
Pain of course.
The breakdown of what is perceived as ” a relaxed state of general well-being.” Pain has many forms – emotional and physical. Anarchy then is pain in the sense that it is a breakdown. Its redeeming quality being that it is a filter – what is broken down is rebuilt – stronger with purpose.
Anarchy is a tool – a means to and end that proposes a directive of destruction against a target for a goal. We live in a society that proves everyday that survival is a dying art. Living day-to-day is letting your life slip away one minute at a time when you don’t realize that everything you ever learned is a story and every story has its place in history.
Question all things.
Vigilance is what counts when complacency destroys discipline. History applies to those who lived it. They are gone and we replace them with a new idea of what it means to be alive.
Are you alive? Be honest. Don’t think of it in terms what you did. Think of it in terms of how you found yourself. Self-definition can only be justified through what lessons are learned and what lessons are lost. Anarchy is what happens when someone asks for more, and nothing more is to be given. Chaos could be the answer when your mind is free. Free your mind before all questions are tackled. Lop-sided attacks to problems will never give you the knowledge needed to push to the lesson that must be learned. You break a pattern and you grow. The only growth is up. Negative growth never occurs.
Learning and conditioning teach much. But all must be gained through experience. If one drops to his knees for redemption, is he redeemed if it is asked? Never question, never give excuses and never lie. Live your life as though the day might be your last and show yourself the power you still have.
Hey, kids! Do you have very strongly held political beliefs? Are these beliefs operating from outside the political mainstream? I’ll bet you’d like to spread your political creed over a wider audience in an attempt to affect real change! Well, you’re in luck, because Uncle Roachy is going to teach you the finer points of political activism, or as the House Committee on UnAmerican Activities called it, shameless subversion. Gather round, kids, and I shall tell you a tale.
1. Getting Started
The first step, if you haven’t already done it, is to clarify your own political beliefs. Figure out your position on every issue imaginable. This sounds simple, but you might be astonished by how many people live their whole lives based around some extremely vague principal – “the rich are evil,” “I think fascists suck,” etc. Take that idea and expand on it. Sure you hate the rich – so how does that relate to gun control? Abortion? Drug policy? The absolute kiss of death, for any non-traditional political movement, is being accused of not having an actual, practical plan of governance (or lack thereof, in the case of our anarchist friends).
For the record, I don’t give a good golly damn what your political preference is – I’m going to try and keep this page as non-denominational as I can. I, for instance, am a young Libertarian, so I’ll be using Libertarianism in most of my examples to help illustrate concepts that can be applied to any political movement.
Once you’ve got an actual platform, it’s time to think about who you’re going to be trying to convince. For instance, in my endeavours, I’m generally trying to convince kids my age (17, in three days) to join up with us Libertarians. What do kids my age like? Well, for one, drugs. And for another, sex. And, more subtly, a desire to rise up against some unjust authority, fueled by adolescent anger and an ongoing clash with parents. So we play to that.
Now, I don’t think I can do much in the way of offering kids sex – I mean, unless the kid is a girl and she’s drunk, but that doesn’t have much to do with politics, does it? On the other hand, the Libertarian Party platform advocates the immediate end to drug prohibition, and the whole Libertarian mindset is moderately rebellious; more so than the mainstream, but not quite as much as Anarchism. The goal, then, should be to use those as your hooks to get them interested, then you can reel them in with the rest of your platform.
2. Going To It
Now let’s talk about actual transmission of your views. When choosing a medium, you should mainly consider a few important factors – ease of distribution, appeal to audience, etc. Here are a few suggestions:
- Flyers are still the old standby. A night at Kinko’s, and you can have yourself an entire propaganda campaign set up by the time you leave. When you’re making flyers, be creative – don’t just make one that says “Politicians Suck” in plain black and white. Incorporate graphics, the more attention-getting the better. Also make sure you tell the person what to do – vote Libertarian, visit www.proletariat.com, shoot a cop, whatever. Remember, you’re not just yelling at people, you’re trying to convince them to embrace your political beliefs.
- A little higher on the complexity scale would be the underground newsletter. Compile your statements of belief and explanations of your movement into a one or two page newsletter, make about a hundred copies, and then distribute them at school. Now, if you’re talking political beliefs that aren’t to the school’s liking – and if you’re reading this, they probably aren’t – then you’ll have to find a sneaky way of distributing the goods. Here’s an idea: does your school have any of those unused lockers that don’t have locks? Put your work in there, grab a copy, then walk up to a friend, and say “Hey, did you guys see these? Some guy put ’em in locker 1281.” Word of mouth will do the rest.
- If you’re good at public speaking, that can also be turned to your advantage. Most public schools offer many, many avenues that allow you to get in front of a lot of people and bitch for ten minutes. Incorporate your beliefs into English projects. Join your school’s speech team. Whatever it takes. Essay contests are also a good route – if you write a really good one and win, there’s a good chance you’ll be asked to read it in front of the whole school at an assembly. That’s a lot of prospective converts!
3. A Brief Example
For demonstration purposes, I’ll give you guys a little example of some first-rate activism. For this we’ll be using my own beliefs in Libertarianism, but you can adapt it to whatever you damn well please.
Now, I want something fairly simple, so let’s go with some flyers. The first thing I’ll need is a hook, something that appeals to my generation’s rebellious anger and distrust of authority. So, in that vein, I’ll emblazon the words HOW LONG ARE YOU GONNA BE THE GOVERNMENT’S BITCH? across the top of the flyer. Done and done.
Next we need a kickass graphic. Time to hit the web! The internet is an excellent resource for graphics. Don’t be afraid to mix-n-match, either. After some consideration, I decide that I’ll go with a humanized drawing of the Bill of Rights cowering scared on the floor, while George W. Bush raises a fist threateningly at it. For the George W. Bush part I’ll get a picture of him pounding his fist on the podium during a speech off the internet, than cut out the podium part. The Bill of Rights will be trickier, but in the end I can just have a friend who’s good at drawing do it for me. Then I’ll cut and paste the two into the appropriate positions.
For the “call to arms,” I’ll go with some suitably confrontational text:
For far too long, the federal government has abused our rights and stolen our hard-earned income. Are you gonna just sit there and take it? Are you gonna be a bitch your whole life? Or are you gonna RESIST?
Perfect! That should do just fine. I’ll put that right under the graphic, and then it’s off to Kinko’s for printing.
In a sane society, most of what goes on can’t be distinguished from anarchy. We buy and sell, we love, we read and write – most of the time, the laws are (or ought to be) irrelevant to these activities.
What does it mean to live as an anarchist in a state-ridden world? First of all, it means not to cooperate willingly with the state’s arbitrary demands. We don’t help the cops against tax-dodgers, draft-dodgers, pot-smokers, wetbacks. We don’t volunteer private information to every noseyparker who feels entitled to it. We don’t mention “sales tax” at the flea market. We don’t vote to subsidize a new stadium for the Giants or the 49ers. We don’t apply for permits to exercise our natural right of self-defense. We obey the prohibition of murder, theft, fraud– but we’d do that anyway. Among consenting adults, we make our own rules.
It’s impossible – some say by design – to obey all the laws. So we try to behave ethically, and not get caught. In that, we anarchists aren’t much different from most of our neighbors, we’re just more philosophical (read:wordy) about it.
Anarchism has been defined many ways by many different sources. The word anarchism is taken from the word anarchy which is drawn from dual sources in the Greek language. It is made up of the Greek words av (meaning: absence of [and pronounced “an”] and apxn (meaning: authority or government [and pronounced “arkhe”]). Today, dictionary definitions still define anarchism as the absence of government. These modern dictionary definitions of anarchism are based on the writings and actions of anarchists of history and present. Anarchists understand, as do historians of anarchism and good dictionaries and encyclopedias, that the word anarchism represents a positive theory. Exterior sources, however, such as the media, will frequently misuse the word anarchism and, thus, breed misunderstanding.
A leading modern dictionary, Webster’s Third International Dictionary, defines anarchism briefly but accurately as, “a political theory opposed to all forms of government and governmental restraint and advocating voluntary cooperation and free association of individuals and groups in order to satisfy their needs.” Other dictionaries describe anarchism with similar definitions. The Britannica-Webster dictionary defines the word anarchism as, “a political theory that holds all government authority to be unnecessary and undesirable and advocates a society based on voluntary cooperation of individuals and groups.” Shorter dictionaries, such as the New Webster Handy College Dictionary, define anarchism as, “the political doctrine that all governments should be abolished.”
These similar dictionary definitions of anarchism reflect the evolution of the theory of anarchism made possible by anarchist intellectuals and movements. As a result, dictionary definitions, although fair, only reflect watered down definitions of the word anarchism. Professor Noam Chomsky, in fact, has refuted the definition, as written in the New American Webster Handy College Dictionary, describing anarchism as a “political doctrine.” According to Chomsky, “…anarchism isn’t a doctrine. It’s at most a historical tendency, a tendency of thought and action, which has many different ways of developing and progressing and which, I would think, will continue as a permanent strand of human history.” Other modern definitions of anarchism are thoroughly explained, not as a word, but as a history of movements, people and ideas. The Encyclopedia of the American Left, in fact, gives a three page history of anarchism, yet does not once define the word.
Prior to the existence of the word anarchism people used the term “Libertarian Socialism,” which meant the same thing as anarchism. Libertarian socialism was used largely by Mexican radicals in the early eighteenth century. William Godwin was the first proclaimed anarchist in history and the first to write about anarchism. He was born in 1756 in Weisbech, the capital of North Cambridgeshire. He later married feminist Mary Wollstonecraft and had a daughter, Mary Shelley – author of Frankenstein. Godwin published a book called Political Justice in 1793 which first introduced his ideas about anarchism, Godwin was forgotten about, however, and after his death Pierre Joseph Proudhon became a leading anarchist figure in the world. His book What is Property? incorporated greater meaning to the word anarchism; anarchism became not only a rejection of established authority but a theory opposing ownership of land and property as well.
Anarchism fully blossomed as a defined theory when Russian anarchists Mikhail Bakunin (1814-1876) and Peter Kropotkin (1842-1921 started to write and speak. Bakunin had a major influence in the world and introduced anarchism to many people. Kropotkin was one of the many people inspired by Bakunin. Kropotkin wrote many books on anarchism, including Muitual Aid, Fields Factories and Workshops, and The Conquest of Bread, and greatly aided in the evolution of the theory of anarchism. Kropotkin wrote the first adept encyclopedia definition of anarchism in the eleventh edition of the Encyclopedia Britannica in 1910. His definition was fifteen pages long. He started the definition by introducing the word anarchism as: “the name given to a principle of theory of life and conduct under which society is conceived without government – harmony in such a society being obtained, not by submission to law, or by obedience to any authority, but by free agreements concluded between various groups, territorial and professional freely constituted for the sake of production and consumption, as also for the satisfaction of the infinite variety of the needs and aspirations of a civilized being, In a society developed on these lines, the voluntary associations which already now begin to cover all fields of human activity would take a still greater extension so as to substitute themselves for the state of its functions.” Following Kropotkin, Leo Tolstory furthered the ideas which make up the meaning of the word anarchism. Tolstoy introduced Christian anarchism (rejecting church authority but believing in God) and broadened anarchism’s meaning. Tolstoy, in favor of the growth of anarchism, wrote “The anarchists are right in the assertion that, without Authority, there could not be worse violence than that of Authority under existing conditions.”
As the 20th century emerged anarchism began to peak and the definition of anarchism became concrete with the growth of new anarchist writers and movements. The execution and imprisonment of eight anarchists in Chicago in 1886 sparked anarchism’s growth in the United States. The “Haymarket Eight” flourished anarchists such as Voltairine de Cleyre and Lucy Parsons. Parsons was born into slavery and later became an anarchist and an ardent speaker and working class rebel; the Chicago police labled Parsons, “…more dangerous than a thousand rioters.” Emma Goldman also became a part of the anarchist movement due to the Chicago Martyrs. Described as a “damn bitch of an anarchist,” Goldman also broadened the meaning of anarchism and introduced the greatest and most important ideas of anarchist feminism in history which prevail, as a result of Goldman, to this day.
Emma Goldman’s life long comrade, Alexander Berkman, played a major part in helping to define the word anarchism. He wrote a book called ABC of Anarchism which defined and describes anarchism and is still read today. Berkman wrote, “Anarchism means you should be free; that no one should enslave you, boss you, rob you, or impose upon you. It means you should be free to do the things you want to do; and that you should not be compelled to do what you do not want to do.”
Anarchism was put into action by giant movements throughout history which proved its definition was more than theoretical. The communal efforts of anarchism were seen in the Paris Commune in the early 19th century, the revolutionary organizing of Mexican working class rebels was proven possible by anarchists such as Ricardo Flores Magon and revolutionaries like Emiliano Zapata, and the Spanish Revolution of 1936-39 proved anarchists’ capability of creating anarchism within small sectors of the world. Certainly today we can see anarchism in action in places like Mondragon, Spain, where anarchists are working in collectives and trying to live free of authority.
Although the word anarchism is understood by many in its classic sense (that defined by dictionaries and by anarchists of history), the word is often misused and misunderstood. Anarchism, because of the threat it imposes upon established authority, has been historically, and is still, misused by power holders as violence and chaos. As anarchist historian George Woodcock put it, “Of the more frivolous is the idea that the anarchist is a man who throws bombs and wishes to wreak society by violence and terror. That this charge should be brought against anarchists now, at a time when they are the few people who are not throwing bombs or assisting bomb throwers, shows a curious purblindness among its champions.” The claim that anarchism is chaos was refuted long ago by Alexander Berkman when he wrote: “I must tell you, first of all, what anarchism is not. It is not bombs, disorder, or chaos. It is not robbery or murder. It is not a war of each against all. It is not a return to barbarianism or to the wild state of man. Anarchism is the very opposite of all that.” These refutations of stereotypes associated with anarchism are sometimes trampled by the popular misuse of the word anarchism. It is not uncommon for a Middle Eastern nation in the midst of U.S.-imposed turmoil to be labeled by the media as “complete anarchy,” a phrase which undermines the true definition of the word anarchism and all those who toiled, and who do toil, to make the word anarchism mean what it does today.
Modern anarchists still work hard to help anarchism maintain its validity and history. Anarchism today is being used to find solutions to the problems of power; not just state power, but corporate power and all immediate forms of domination among individuals and organizations. Anarchists such as L. Susan Brown have introduced ideas such as existential individualism, while other anarchists remain loyal to anarcho-syndicalism and class struggle. Anarchism has also been spread around the world through music and bands such as Crass, introducing anarchism and anti-speciesism and urging self-sufficiency among workers and community members. Other anarchists such as Lorenzo Kom’boa Ervin, an ex-Black Panther, are introducing new means of organizing and directly challenging racism. Furthermore, anarchism has become integrated into ecological issues thanks in part to eco-anarchist ideas and freethinking organizations such as Earth First! Also, we see anarchists working to keep anarchism, in theory and practice, alive and well around the world with anarchist newspapers such as Love and Rage in Mexico and the United States, anarchist book publishers such as AK Press in the U.S. and the U.K., and political prisoner support groups such as the Anarchist Black Cross.
As documented, the word anarchism has a long history. Although the word is simply derived from Greek tongue, the philosophy and actions of anarchists in history and present give the word anarchism proper definition. Dictionary definitions, as quoted, are sometimes fair to anarchism, but far from complete. The misuse of the word anarchism is unfortunate and has been a problem anarchists have had to deal with for the last century. Because of the misuse of anarchism, the simple dictionary definitions of anarchism, and the different interpretations of anarchism the word can take on many meanings, but the truly accurate meaning of the word anarchism can be found in anarchist history, anarchist writings and anarchist practice.
THE NEXT MOVE IS YOURS
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There are moments when life seems entirely impossible. All the crazy dreams of rebellion disappear. The desire to revolt against the society of the civilized is lost to futility, the open but empty hand. All of the late-night laughter filled conversations, the meanderings and wanderings of those intoxicated with thoughts of adventure, begin to seem naive and empty. One comes to the conclusion that one is accomplishing nothing: destruction and creation seem equally without attraction. One abandons one’s own imagination and returns to the old trap of fear. The existential idiot occupies one’s head.
Here is the point where the misery of this society completes itself. This society strengthens itself by continually forcing the individual to disappear: the individual disappears when the individual gives in to the misery of this society. One begins to accept the limitations imposed by this society as one’s own. To experience comes to mean to repeat oneself. One begins to feel one has nothing to offer in defiance, nothing to give: every gesture becomes a blank stare. Passion is pacified. Desire is rationalized away. The forbidden remain forbidden.
This supreme moment of misery marks nothing less than the triumph of amnesia. Such complete abandonment of life’s adventure is the surrender of one who has forgotten all previous rebellion and all previous desire to revolt. Memory has ceased to be a pleasure: the misery of the moment stretches backwards forever. Amnesia is essential to civilizing human beings: when one forgets the possibilities (the richness of past, present, and future) one is domesticated, one disappears.
Amnesia is the colonization of memory. One is forced to forget everything rebellious about one’s life. The colonized mind is less likely to imagine a total revolt against this society if all traces of earlier revolts are suppressed. Everything from simple negative gestures to the hand in the cookie jar to late night crimes make memory precious to the individual; as soon as these breaches are forgotten the present becomes less and less pregnant: the stem of the flower is cut before the flower blooms. One is in despair over the absence of past freedom simply because the residue of past freedoms have been purged from one’s memory.
When asked how one knows that freedom is possible the rebel responds with examples of past freedoms. The rebel remembers the events, movements, and moments of one’s past that mark breaks with the dominant order. One knows that freedom is possible because everybody has experienced freedom: the taste of paradise is in all our mouths. To forget this is fatal. Amnesia can be combatted by constantly digging back into our memories, by constantly becoming more and more aware of our mistakes and victories. No, we must not dwell in the past, we must be cruel with our pasts (and those who would keep us there), and yet we must be greedy with our pasts (and wary of those who would paint those pasts with the blackness of misery and impossibilities). Rebels must return to their own past with a bouquet of flowers in one hand and a knife in the other.
ANARCHY: A Journal of Desire Armed
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