Anarchism : an ideology for fuckwits, bums & lowlifes

Melbourne (…Australia!)

Squatters, fuckwits, bums, lowlifes
Published by @ndy January 20th, 2009 in State / Politics, History

A reply to John Surname, principally, but also an opportunity to review some of the recent history of squatting in Australia. S is for SHACking Up, Soul Train & Squatting (January 16, 2009) was a previous post responding to some criticisms of SHAC, but on squatting, property and housing issues more generally. John wrote on the subject of Diddly-Squatters on January 14…


[Word on la calle is that LASNET gonna be organising something about the Zaps over the weekend of February 20–21–22. Stay tuned for more deets.]

Beyond Resistance: EVERYTHING! An Interview with Subcomandante Insurgente Marcos by El Kilombo Intergalactico

According to what the Zapatistas have stated, one can never ascertain a belief in or vision of the future by looking at a situation from the position of “neutrality” provided for you by the existing relations of power. These methods will only allow you to see what already is, what the balance of the relations of forces are in your field of inquiry. In other words, such methods allow you to see that field only from the perspective of those who rule at any given moment. In contrast, if one learns to harness the power of the periscope not by honing in on what is happening “above” in the halls of the self-important, but by placing it deep below the earth, below even the very bottom of society, one finds that there are struggles and memories of struggles that allow us to identify not “what is” but more importantly “what will be.” By harnessing the transformative capacity of social movement, as well as the memories of past struggles that drive it, the Zapatistas are able to identify the future and act on it today. It is a paradoxical temporal insight that was perhaps best summarized by “El Clandestino” himself, Manu Chao, when he proclaimed that, “the future happened a long time ago!”

Given this insight afforded by adopting the methodology of the inverted periscope, we are able to shatter the mirror of power, to show that power does not belong to those who rule. Instead, we see that there are two completely different and opposed forms of power in any society: that which emerges from above and is exercised over people (Power with a capital “P”), and that which is born below and is able to act with and through people (power with a lower case “p”). One is set on maintaining that which is (Power), while the other is premised on transformation (power). These are not only not the same thing; they are (literally) worlds apart. According to the Zapatistas, once we have broken the mirror of Power by identifying an alternative source of social organization, we can then see it for what it is—a purely negative capacity to isolate us and make us believe that we are powerless. But once we have broken that mirror-spell, we can also see that power does not come from above, from those “in Power,” and therefore that it is possible to exercise power without taking it—that is, without simply changing places with those who rule. In this regard, it is important to quote in its entirety the famous Zapatista motto that has been circulated in abbreviated form among movements throughout the world: “What we seek, what we need and want is for all those people without a party or an organization to make agreements about what they don’t want and what they do want and organize themselves in order to achieve it (preferably through civil and peaceful means), not to take power, but to exercise it.” Only now can we understand the full significance of this statement’s challenge.

It is important to note how this insight sets the Zapatistas apart from much of the polemics that has dominated the Left, be it in “socialist” or “anarchist” camps, throughout the 20th century. Although each of these camps has within itself notable historical precedents that strongly resemble the insights of Zapatismo (the original Soviets of the Russian revolution and the anarchist collectives of the Spanish Civil War come most immediately to mind), we must be clear that on the level of theoretical frameworks and explicit aims, both of these traditions remain (perhaps despite themselves) entangled in the mirror of Power. That is, both are able to identify power only as that which 6 comes from above (as Power), and define their varying positions accordingly. Socialists have thus most frequently defined their project as the organization of a social force that seeks to “take [P]ower.” Anarchism, accepting the very same presupposition, can see itself acting in a purely negative fashion as that which searches to eliminate or disrupt Power—anarchist action as defenestration, throwing Power out the window. 18 Thus, for each, Power is a given and the only organizationally active agent. From this perspective, we can see that despite the fact that Zapatismo contains within itself elements of both of these traditions, it has been able to break with the mirror of Power. It reveals that Power is but one particular arrangement of social force, and that below that arrangement lies a second—that of power which is never a given but which must always be the project of daily construction.

In sum, according to the Zapatistas, through the construction of this second form of power it is possible to overcome the notion (and the practice which sustains it) that society is possible only through conquest, the idea that social organization necessitates the division between rulers and ruled. Through the empowerment of power, it is possible to organize a society of “mandar obedeciendo” (rule by obeying), a society that would delegate particular functions while ensuring that those who are commissioned to enact them answer to the direct voice of the social body, and not vice-versa. In other words, our choices now exceed those previously present; we are not faced with the choice of a rule from above (we would call this Sovereignty), or no rule at all (the literal meaning of Anarchy). The Zapatistas force us to face the imminent reality that all can rule—democracy (as in “Democracy, Liberty, and Justice”).


Crack Pot Kin, May 2nd, 2008 at 7:10 pm

So how is ‘Anarchy’ doing these days…which revolution are you lot leading in the world, must be everyone is too dumb for ANARCHISM?!

I notice you didn’t mention Nepal – but reality doesn’t really suit you does it?

What a pity that the Nepalese haven’t taken up your ‘First World’ petty bourgeois Anarchism and instead have opted for “Authoritarian, Stalinist, Leninist, blah, blah, blah”.

Nepal: victory turns sour
Submitted by Ret Marut on Jan 22 2009

Paris (France… apparently)

Eating without paying? Scum!

French left pioneers a radical new tactic: the picnic protest
Activists take food off the shelves and invite shoppers to dine with them to highlight the plight of ‘Generation Y’
Jason Burke in Paris
The Observer
January 25, 2009

In exactly a week’s time, in a supermarket somewhere in or around Paris, a couple of dozen young French activists are going to choose an aisle, unfold tables, put on some music and, taking what they want from the shelves, start a little picnic. The group “L’Appel et la Pioche” (The call and the pick axe) will have struck again – fruit and veg, dairy or the fish counter will have been transformed into a flash protest against global capitalism, rampant consumerism, bank bail-outs, poor housing, expensive food, profit margins and pretty much everything else that is wrong in the world.

The “supermarket picnic” will go on for as long as it can – before the security guards throw the activists out or the police arrive. Shoppers will be invited to join in, either bringing what they want from the shelves or just taking something lifted lightly from among the crisps, sweets or quality fruit already on the tables.

“L’Appel et la Pioche” have struck four times so far and have no intention of stopping what they claim is a highly effective new way of protesting.

“Everyone is bored of demonstrations. And handing out tracts at 6am at a market is neither effective nor fun,” said Leïla Chaïbi, 26, the leader of the group. “This is fun, festive, non-threatening and attracts the media. It’s the perfect way of getting our message across.”

Linked to a new left-wing political party committed to a renewal of politics and activism, Chaïbi’s group represents more than just a radical fringe and has been gaining nationwide attention.

    The New Anticapitalist Party (Nouveau parti anticapitaliste, NPA) is a French political party launched on June 29, 2008. Its current name is temporary; a decision on the party’s name is expected at a founding congress that is being planned for February 6-8 2009.

A veteran of fights to get pay and better conditions for young people doing work experience, Chaïbi claims to represent millions of young Frenchmen and women who feel betrayed by the system.

“We played the game and worked hard and got a good education because we were told we would get a flat and a job at the end of it. But it wasn’t true,” said Victor, 34, another member of the group. “We have huge difficulty getting a proper job and a decent apartment.”

Chaïbi, who works on short-term contracts in public relations and is currently looking for work, told the Observer that the group’s aspirations were limited. “I am not asking for thousands and thousands of euros a month as a salary or a vast five-room apartment. Just something decent.”

In recent years, the problems of France’s “Generation Y” or “babylosers” have made headlines. As with many other European societies, after decades of growth, this is the first set of young people for centuries who are likely to have standards of living lower than their parents. According to recent research, in 1973, only 6% of recent university leavers were unemployed, currently the rate is 25-30%; salaries have stagnated for 20 years while property prices have doubled or trebled; in 1970, salaries for 50-year-olds were only 15% higher than those for workers aged 30, the gap now is 40%. The young are also likely to be hard hit by the economic crisis.

New ways of working mean new ways of demonstrating, too. “We are already on precarious short-term contracts, so there’s no point in going on strike,” said Chaïbi. “But a supermarket is very public and we make sure the media are there to cover our actions.”

So far reactions have been good, the group claims. In one supermarket in a suburb of Paris, the activists say they got a spontaneous round of applause from the checkout workers. Elsewhere, security guards have been “friendly”. Everywhere in France, the problem of a weakening “pouvoir d’achat” – the buying power of static wages – is a cause for resentment.

The economic crisis is further fuelling anger. Though not yet as badly hit as the UK, thanks to tighter regulation and much lower levels of personal borrowing, French businesses have still been laying off staff amid predictions of a massive rise in unemployment this year. Unions have been largely passive in the face of threatened redundancies, accepting go-slows to preserve jobs.

With the French Socialist party in disarray, alternative forms of political protest on the left, particularly a breakaway communist faction led by charismatic postman Olivier Besancenot, have made inroads. Protests about the homeless or against the expulsion of immigrants have largely taken place independently of the Socialist party, which is mired in feuds and ideological incoherence.

One new group is the Jeudi Noir, which organises heavily publicised squats of vacant buildings in Paris. Named Black Thursday after the day classified advertisements for flats appear, activists recently took over a clinic that has lain empty at the heart of the Left Bank for nearly five years.

“This is not just about finding myself somewhere to live,” said Julien Bayou, 28, who is now living in one of the former clinic’s offices. “We are making a political point. We just think it is wrong that a building in perfect condition should be empty for years when so many people need somewhere to live.”

Chaïbi sat in the kitchen of the former clinic. “It’s not just about the supermarkets,” she said. “It’s about fighting the system.”

About @ndy

I live in Melbourne, Australia. I like anarchy. I don't like nazis. I enjoy eating pizza and drinking beer. I barrack for the greatest football team on Earth: Collingwood Magpies. The 2024 premiership's a cakewalk for the good old Collingwood.
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9 Responses to Anarchism : an ideology for fuckwits, bums & lowlifes

  1. @ndy says:
      …Anarchism, accepting the very same presupposition [“on the level of theoretical frameworks and explicit aims, both of these traditions remain (perhaps despite themselves) entangled in the mirror of Power. That is, both are able to identify power only as that which comes from above (as Power)”], can see itself acting in a purely negative fashion as that which searches to eliminate or disrupt Power—anarchist action as defenestration, throwing Power out the window. Thus, for each, Power is a given and the only organizationally active agent. From this perspective, we can see that despite the fact that Zapatismo contains within itself elements of both of these traditions, it has been able to break with the mirror of Power. It reveals that Power is but one particular arrangement of social force, and that below that arrangement lies a second—that of power which is never a given but which must always be the project of daily construction.

      Thus, for each, Power is a given and the only organizationally active agent. From this perspective, we can see that despite the fact that Zapatismo contains within itself elements of both of these traditions, it has been able to break with the mirror of Power. It reveals that Power is but one particular arrangement of social force, and that below that arrangement lies a second—that of power which is never a given but which must always be the project of daily construction.

      In sum, according to the Zapatistas, through the construction of this second form of power it is possible to overcome the notion (and the practice which sustains it) that society is possible only through conquest, the idea that social organization necessitates the division between rulers and ruled. Through the empowerment of power, it is possible to organize a society of “mandar obedeciendo” (rule by obeying), a society that would delegate particular functions while ensuring that those who are commissioned to enact them answer to the direct voice of the social body, and not vice-versa. In other words, our choices now exceed those previously present; we are not faced with the choice of a rule from above (we would call this Sovereignty), or no rule at all (the literal meaning of Anarchy). The Zapatistas force us to face the imminent reality that all can rule—democracy (as in “Democracy, Liberty, and Justice”).

    Anarchism as a Theory of Organization

    Colin Ward

    You may think in describing anarchism as a theory of organisation I am propounding a deliberate paradox: “anarchy” you may consider to be, by definition, the opposite of organisation. In fact, however, “anarchy” means the absence of government, the absence of authority. Can there be social organisation without authority, without government? The anarchists claim that there can be, and they also claim that it is desirable that there should be. They claim that, at the basis of our social problems is the principle of government. It is, after all, governments which prepare for war and wage war, even though you are obliged to fight in them and pay for them; the bombs you are worried about are not the bombs which cartoonists attribute to the anarchists, but the bombs which governments have perfected, at your expense. It is, after all, governments which make and enforce the laws which enable the ‘haves’ to retain control over social assets rather than share them with the ‘have-nots’. It is, after all, the principle of authority which ensures that people will work for someone else for the greater part of their lives, not because they enjoy it or have any control over their work, but because they see it as their only means of livelihood.

    I said that it is governments which make wars and prepare for wars, but obviously it is not governments alone – the power of a government, even the most absolute dictatorship, depends on the tacit assent of the governed. Why do people consent to be governed? It isn’t only fear: what have millions of people to fear from a small group of politicians? It is because they subscribe to the same values as their governors. Rulers and ruled alike believe in the principle of authority, of hierarchy, of power. These are the characteristics of the political principle. The anarchists, who have always distinguished between the state and society, adhere to the social principle, which can be seen wherever men [sic] link themselves in an association based on a common need or a common interest. “The State”, said the German anarchist Gustav Landauer, “is not something which can be destroyed by a revolution, but is a condition, a certain relationship between human beings, a mode of human behaviour; we destroy it by contracting other relationships, by behaving differently.”

    [See also : Étienne de la Boétie, The Politics of Obedience: The Discourse of Voluntary Servitude (1548).]

    Anyone can see that there are at least two kinds of organisation. There is the kind which is forced on you, the kind which is run from above, and there is the kind which is run from below, which can’t force you to do anything, and which you are free to join or free to leave alone. We could say that the anarchists are people who want to transform all kinds of human organisation into the kind of purely voluntary association where people can pull out and start one of their own if they don’t like it. I once, in reviewing that frivolous but useful little book Parkinson’s Law, attempted to enunciate four principles behind an anarchist theory of organisation: that they should be

    (1) voluntary,
    (2) functional,
    (3) temporary,
    and (4) small.

    They should be voluntary for obvious reasons. There is no point in our advocating individual freedom and responsibility if we are going to advocate organisations for which membership is mandatory.

    They should be functional and temporary precisely because permanence is one of those factors which harden the arteries of an organisation, giving it a vested interest in its own survival, in serving the interests of office-holders rather than its function.

    They should be small precisely because in small face-to-face groups, the bureaucratising and hierarchical tendencies inherent in organisations have least opportunity to develop. But it is from this final point that our difficulties arise. If we take it for granted that a small group can function anarchically, we are still faced with the problem of all those social functions for which organisation is necessary, but which require it on a much bigger scale. “Well,” we might reply, as some anarchists have, “if big organisations are necessary, count us out. We will get by as well as we can without them.” We can say this all right, but if we are propagating anarchism as a social philosophy we must take into account, and not evade, social facts. Better to say “Let us find ways in which the large-scale functions can be broken down into functions capable of being organised by small functional groups and then link these groups in a federal manner.” The classical anarchist thinkers, envisaging the future organisation of society, thought in terms of two kinds of social institution: as the territorial unit, the commune, a French word which you might consider as the equivalent of the word ‘parish’ or the Russian word ‘soviet’ in its original meaning, but which also has overtones of the ancient village institutions for cultivating the land in common; and the syndicate, another French word from trade union terminology, the syndicate or workers’ council as the unit of industrial organisation. Both were envisaged as small local units which would federate with each other for the larger affairs of life, while retaining their own autonomy, the one federating territorially and the other industrially.

    The nearest thing in ordinary political experience, to the federative principle propounded by Proudhon and Kropotkin would be the Swiss, rather than the American, federal system. And without wishing to sing a song of praise for the Swiss political system, we can see that the 22 independent cantons of Switzerland are a successful federation. It is a federation of like units, of small cells, and the cantonal boundaries cut across linguistic and ethnic boundaries so that, unlike the many unsuccessful federations, the confederation is not dominated by one or a few powerful units. For the problem of federation, as Leopold Kohr puts it in The Breakdown of Nations, is one of division, not of union. Herbert Luethy writes of his country’s political system:

    Every Sunday, the inhabitants of scores of communes go to the polling booths to elect their civil servants, ratify such and such an item of expenditure, or decide whether a road or a school should be built; after settling the business of the commune, they deal with cantonal elections and voting on cantonal issues; lastly… come the decisions on federal issues. In some cantons, the sovereign people still meet in Rousseau-like fashion to discuss questions of common interest. It may be thought that this ancient form of assembly is no more than a pious tradition with a certain value as a tourist attraction. If so, it is worth looking at the results of local democracy.

    The simplest example is the Swiss railway system, which is the densest network in the world. At great cost and with great trouble, it has been made to serve the needs of the smallest localities and most remote valleys, not as a paying proposition but because such was the will of the people. It is the outcome of fierce political struggles. In the 19th century, the “democratic railway movement” brought the small Swiss communities into conflict with the big towns, which had plans for centralisation…

    And if we compare the Swiss system with the French which, with admirable geometrical regularity, is entirely centred on Paris so that the prosperity or the decline, the life or death of whole regions has depended on the quality of the link with the capital, we see the difference between a centralised state and a federal alliance. The railway map is the easiest to read at a glance, but let us now superimpose on it another showing economic activity and the movement of population. The distribution of industrial activity all over Switzerland, even in the outlying areas, accounts for the strength and stability of the social structure of the country and prevented those horrible 19th century concentrations of industry, with their slums and rootless proletariat.

    I quote all this, as I said, not to praise Swiss democracy, but to indicate that the federal principle which is at the heart of anarchist social theory, is worth much more attention than it is given in the textbooks on political science. Even in the context of ordinary political institutions its adoption has a far-reaching effect.

    Another anarchist theory of organisation is what we might call the theory of spontaneous order: that given a common need, a collection of people will, by trial and error, by improvisation and experiment, evolve order out of chaos – this order being more durable and more closely related to their needs than any kind of externally imposed order.

    Kropotkin derived this theory from the observations of the history of human society and of social biology which led to his book Mutual Aid, and it has been observed in most revolutionary situations, in the ad hoc organisations which spring up after natural catastrophes, or in any activity where there is no existing organisational form or hierarchical authority. This concept was given the name Social Control in the book of that title by Edward Allsworth Ross, who cited instances of “frontier” societies where, through unorganised or informal measures, order is effectively maintained without benefit of constituted authority: “Sympathy, sociability, the sense of justice and resentment are competent, under favourable circumstances, to work out by themselves a true, natural order, that is to say, an order without design or art.”

    An interesting example of the working-out of this theory was the Pioneer Health Centre at Peckham, London, started in the decade before the war by a group of physicians and biologists who wanted to study the nature of health and healthy behaviour instead of studying ill-health like the rest of their profession. They decided that the way to do this was to start a social club whose members joined as families and could use a variety of facilities including a swimming bath, theatre, nursery and cafeteria, in return for a family membership subscription and for agreeing to periodic medical examinations. Advice, but not treatment, was given. In order to be able to draw valid conclusions the Peckham biologists thought it necessary that they should be able to observe human beings who were free – free to act as they wished and to give expression to their desires. So there were no rules and no leaders. “I was the only person with authority,” said Dr. Scott Williamson, the founder, “and I used it to stop anyone exerting any authority.” For the first eight months there was chaos. “With the first member-families”, says one observer, “there arrived a horde of undisciplined children who used the whole building as they might have used one vast London street. Screaming and running like hooligans through all the rooms, breaking equipment and furniture,” they made life intolerable for everyone. Scott Williamson, however, “insisted that peace should be restored only by the response of the children to the variety of stimuli that was placed in their way,” and, “in less than a year the chaos was reduced to an order in which groups of children could daily be seen swimming, skating, riding bicycles, using the gymnasium or playing some game, occasionally reading a book in the library … the running and screaming were things of the past.”

    [See also : David Goodway, Anarchism and the welfare state: the Peckham Health Centre, History and Policy, May 2007.]

    More dramatic examples of the same kind of phenomenon are reported by those people who have been brave enough, or confident enough to institute self-governing non-punitive communities of delinquents or maladjusted children: August Aichhorn and Homer Lane are examples. Aichhorn ran that famous institution in Vienna, described in his book Wayward Youth. Homer Lane was the man who, after experiments in America started in Britain a community of juvenile delinquents, boys and girls, called The Little Commonwealth. Lane used to declare that “Freedom cannot be given. It is taken by the child in discovery and invention.” True to this principle, remarks Howard Jones, “he refused to impose upon the children a system of government copied from the institutions of the adult world. The self-governing structure of the Little Commonwealth was evolved by the children themselves, slowly and painfully to satisfy their own needs.”

    Anarchists believe in leaderless groups, and if this phrase is familiar to you it is because of the paradox that what was known as the leaderless group technique was adopted in the British and American armies during the war – as a means of selecting leaders. The military psychiatrists learned that leader or follower traits are not exhibited in isolation. They are, as one of them wrote, “relative to a specific social situation – leadership varied from situation to situation and from group to group.” Or as the anarchist Michael Bakunin put it a hundred years ago, “I receive and I give – such is human life. Each directs and is directed in his turn. Therefore there is no fixed and constant authority, but a continual exchange of mutual, temporary, and, above all, voluntary authority and subordination.”

    This point about leadership was well put in John Comerford’s book, Health the Unknown, about the Peckham experiment:

    Accustomed as is this age to artificial leadership… it is difficult for it to realise the truth that leaders require no training or appointing, but emerge spontaneously when conditions require them. Studying their members in the free-for-all of the Peckham Centre, the observing scientists saw over and over again how one member instinctively became, and was instinctively but not officially recognised as, leader to meet the needs of one particular moment. Such leaders appeared and disappeared as the flux of the Centre required. Because they were not consciously appointed, neither (when they had fulfilled their purpose) were they consciously overthrown. Nor was any particular gratitude shown by members to a leader either at the time of his services or after for services rendered. They followed his guidance just as long as his guidance was helpful and what they wanted. They melted away from him without regrets when some widening of experience beckoned them on to some fresh adventure, which would in turn throw up its spontaneous leader, or when their self-confidence was such that any form of constrained leadership would have been a restraint to them. A society, therefore, if left to itself in suitable circumstances to express itself spontaneously works out its own salvation and achieves a harmony of action which superimposed leadership cannot emulate.

    Don’t be deceived by the sweet reasonableness of all this. This anarchist concept of leadership is quite revolutionary in its implications as you can see if you look around, for you see everywhere in operation the opposite concept: that of hierarchical, authoritarian, privileged and permanent leadership. There are very few comparative studies available of the effects of these two opposite approaches to the organisation of work. Two of them I will mention later; another, about the organisation of architects’ offices was produced in 1962 for the Institute of British Architects under the title The Architect and His Oflice. The team which prepared this report found two different approaches to the design process, which gave rise to different ways of working and methods of organisation. One they categorised as centralised, which was characterised by autocratic forms of control, and the other they called dispersed, which promoted what they called “an informal atmosphere of free-flowing ideas.” This is a very live issue among architects. Mr. W. D. Pile, who in an official capacity helped to sponsor the outstanding success of postwar British architecture, the school-building programme, specifies among the things he looks for in a member of the building team that: “He must have a belief in what I call the non-hierarchical organisation of the work. The work has got to be organised not on the star system, but on the repertory system. The team leader may often be junior to a team member. That will only be accepted if it is commonly accepted that primacy lies with the best idea and not with the senior man.”

    And one of our greatest architects, Walter Gropius, proclaims what he calls the technique of “collaboration among men, which would release the creative instincts of the individual instead of smothering them. The essence of such technique should be to emphasise individual freedom of initiative, instead of authoritarian direction by a boss… synchronizing individual effort by a continuous give and take of its members…”

    This leads us to another corner-stone of anarchist theory, the idea of workers’ control of industry. A great many people think that workers’ control is an attractive idea, but one which is incapable of realisation (and consequently not worth fighting for) because of the scale and complexity of modern industry. How can we convince them otherwise? Apart from pointing out how changing sources of motive power make the geographical concentration of industry obsolete, and how changing methods of production make the concentration of vast numbers of people unnecessary, perhaps the best method of persuading people that workers’ control is a feasible proposition in large-scale industry is through pointing to successful examples of what the guild socialists called “encroaching control.” They are partial and limited in effect, as they are bound to be, since they operate within the conventional industrial structure, but they do indicate that workers have an organisational capacity on the shop floor, which most people deny that they possess.

    Let me illustrate this from two recent instances in modern large-scale industry. The first, the gang system worked in Coventry, was described by an American professor of industrial and management engineering, Seymour Melman, in his book Decision-Making and Productivity. He sought, by a detailed comparison of the manufacture of a similar product, the Ferguson tractor, in Detroit and in Coventry, England, “to demonstrate that there are realistic alternatives to managerial rule over production.” His account of the operation of the gang system was confirmed by a Coventry engineering worker, Reg Wright, in two articles in Anarchy.

    Of Standard’s tractor factory in the period up to 1956 when it was sold, Melman writes: “In this firm we will show that at the same time: thousands of workers operated virtully without supervision as conventionally understood, and at high productivity; the highest wage in British industry was paid; high quality products were produced at acceptable prices in extensively mechanised plants; the management conducted its affairs at unusually low costs; also, organised workers had a substantial role in production decision-making.”

    From the standpoint of the production workers, “the gang system leads to keeping track of goods instead of keeping track of people.” Melman contrasts the “predatory competition” which characterises the managerial decision-making system with the workers’ decision-making system in which “The most characteristic feature of the decision-formulating process is that of mutuality in decision-making with final authority residing in the hands of the grouped workers themselves.” The gang system as he described it is very like the collective contract system advocated by G. D. H. Cole, who claimed that “The effect would be to link the members of the working group together in a common enterprise under their joint auspices and control, and to emancipate them from an externally imposed discipline in respect of their method of getting the work done.”

    My second example again derives from a comparative study of different methods of work organisation, made by the Tavistock Institute in the late 1950s, reported in E. L. Trist’s Organisational Choice, and P. Herbst’s Autonomous Group Functioning. Its importance can be seen from the opening words of the first of these: “This study concerns a group of miners who came together to evolve a new way of working together, planning the type of change they wanted to put through, and testing it in practice. The new type of work organisation which has come to be known in the industry as composite working, has in recent years emerged spontaneously in a number of different pits in the north-west Durham coal field. Its roots go back to an earlier tradition which had been almost completely displaced in the course of the last century by the introduction of work techniques based on task segmentation, differential status and payment, and extrinsic hierarchical control.” The other report notes how the study showed “the ability of quite large primary work groups of 40-50 members to act as self-regulating, self-developing social organisms able to maintain themselves in a steady state of high productivity.” The authors describe the system in a way which shows its relation to anarchists thought:

    The composite work organisation may be described as one in which the group takes over complete responsibility for the total cycle of operations involved in mining the coal-face. No member of the group has a fixed workrole. Instead, the men deploy themselves, depending on the requirements of the on-going group task. Within the limits of technological and safety requirements they are free to evolve their own way of organising and carrying out their task. They are not subject to any external authority in this respect, nor is there within the group itself any member who takes over a formal directive leadership function. Whereas in conventional long-wall working the coal-getting task is split into four to eight separate work roles, carried out by different teams, each paid at a different rate, in the composite group members are no longer paid directly for any of the tasks carried out. The all-in wage agreement is, instead, based on the negotiated price per ton of coal produced by the team. The income obtained is divided equally among team members.

    The works I have been quoting were written for specialists in productivity and industrial organisation, but their lessons are clear for people who are interested in the idea of workers’ control. Faced with the objection that even though it can be shown that autonomous groups can organise themselves on a large scale and for complex tasks, it has not been shown that they can successfully co-ordinate, we resort once again to the federative principle. There is nothing outlandish about the idea that large numbers of autonomous industrial units can federate and co-ordinate their activities. If you travel across Europe you go over the lines of a dozen railway systems – capitalist and communist – co-ordinated by freely arrived at agreement between the various undertakings, with no central authority. You can post a letter to anywhere in the world, but there is no world postal authority, – representatives of different postal authorities simply have a congress every five years or so.

    There are trends, observable in these occasional experiments in industrial organisation, in new approaches to problems of delinquency and addiction, in education and community organisation, and in the “de-institutionalisation” of hospitals, asylums, childrens’ homes and so on, which have much in common with each other, and which run counter to the generally accepted ideas about organisation, authority and government. Cybernetic theory with its emphasis on self-organising systems, and speculation about the ultimate social effects of automation, leads in a similar revolutionary direction. George and Louise Crowley, for example, in their comments on the report of the Ad Hoc Committee on the Triple Revolution, (Monthly Review, Nov. 1964) remark that, “We find it no less reasonable to postulate a functioning society without authority than to postulate an orderly universe without a god. Therefore the word anarchy is not for us freighted with connotations of disorder, chaos, or confusion. For humane men, living in non-competitive conditions of freedom from toil and of universal affluence, anarchy is simply the appropriate state of society.” In Britain, Professor Richard Titmuss remarks that social ideas may well be as important in the next half-century as technical innovation. I believe that the social ideas of anarchism: autonomous groups, spontaneous order, workers’ control, the federative principle, add up to a coherent theory of social organisation which is a valid and realistic alternative to the authoritarian, hierarchical and institutional social philosophy which we see in application all around us. Man will be compelled, Kropotkin declared, “to find new forms of organisation for the social functions which the State fulfils through the bureaucracy” and he insisted that ”as long as this is not done nothing will be done.” I think we have discovered what these new forms of organisation should be. We have now to make the opportunities for putting them into practice.

  2. Paul Justo says:

    Now you’re answering your own posts?!

    You quote –

    “They should be voluntary for obvious reasons. There is no point in our advocating individual freedom and responsibility if we are going to advocate organisations for which membership is mandatory.
    They should be functional and temporary precisely because permanence is one of those factors which harden the arteries of an organisation, giving it a vested interest in its own survival, in serving the interests of office-holders rather than its function.
    They should be small precisely because in small face-to-face groups…” etc etc


    I think you’ve posted a good summary of anarchism.

    The reason the Nepalese communists have conquered is down to their understanding of Marxism – Leninism and the teachings of Mao Zedong. Mao Zedong Thought is completely opposed to the spirit and practise of anarchism.

    Mao Zedong’s resolution ‘On the Rectification of Incorrect Ideas in the Party’


    “Since the Fourth Army of the Red Army accepted the directives of the Central Committee, there has been a great decrease in the manifestations of ultra-democracy. For example, Party decisions are now carried out fairly well; and no longer does anyone bring up such erroneous demands as that the Red Army should apply “democratic centralism from the bottom to the top” or should “let the lower levels discuss all problems first, and then let the higher levels decide”. Actually, however, this decrease is only temporary and superficial and does not mean that ultra-democratic ideas have already been eliminated. In other words, ultra-democracy is still deep-rooted in the minds of many comrades. Witness the various expressions of reluctance to carry out Party decisions.

    The methods of correction are as follows:

    1. In the sphere of theory, destroy the roots of ultra-democracy. First, it should be pointed out that the danger of ultra-democracy lies in the fact that it damages or even completely wrecks the Party organization and weakens or even completely undermines the Party’s fighting capacity, rendering the Party incapable of fulfilling its fighting tasks and thereby causing the defeat of the revolution. Next, it should be pointed out that the source of ultra-democracy consists in the petty bourgeoisie’s individualistic aversion to discipline. When characteristic is brought into the Party, it develops into ultra-democratic ideas politically and organizationally. These ideas are utterly incompatible with the fighting tasks of the proletariat.

  3. @ndy says:

    “Now you’re answering your own posts?!”

    Not answering, supplementing. Specifically, correcting what I think is a misunderstanding/misapprehension — and a very common one — of the anarchist critique of power as described by El Kilombo Intergalactico.

    Re Nepal, I think the reasons Prachanda path has lead to government are more complicated — ‘tho his Party’s success tends to suggest that Marxism is indeed a doctrine which has obtained the greatest degree of success as the Official Ideology of an ascendant managerial class, one located in predominantly peasant societies (as opposed to the industrial proletariat). Or: as a modernist ideology which eases the transition from feudal to bourgeois society (in Marxist phraseology). Roshan Kissoon provides a recent synopsis of this argument, one which has been kicking around for the last 100 years or more. Fredy Perlman’s essay on ‘The Continuing Appeal of Nationalism’ remains one of the clearest accounts of this phenomenon I think. (The essay originally appeared in the Winter, 1984 Fifth Estate, and is also available as a pamphlet published by Black & Red.)

    Maoist texts read like quasi-religious texts, as do those of Stalin and other, kindred spirits, claims to scienticity notwithstanding. Perlman puts Marx to much better use in his analysis of nationalism and ‘Mao Zedong Thought’.

    Mao Zedong, the third pioneering national socialist (or national communist; the second word no longer matters, since it is nothing but a historical relic; the expression “left-wing fascist” would serve as well, but it conveys even less meaning than the nationalist expressions) succeeded in doing for the Celestial Empire what Lenin had done for the Empire of the Tsars. The oldest bureaucratic apparatus in the world did not decompose into smaller units nor into colonies of other industrializers; it re-emerged, greatly changed, as a People’s Republic, as a beacon to “oppressed nations”.

    The Chairman and his Cadre followed the footsteps of a long line of predecessors and transformed the Celestial Empire into a vast source of preliminary capital, complete with purges, persecutions and their consequent great leaps forward.

    The next stage, the launching of the capitalist production process, was carried out on the Russian model, namely by the national police. This did not work in China any better than it had in Russia. Apparently the entrepreneurial function was to be entrusted to confidence men or hustlers who are able to take other people in, and cops do not usually inspire the required confidence. But this was less important to Maoists than it had been to Leninists. The capitalist production process remains important, at least as important as the regularized drives for primitive accumulation, since without the capital there is no power, no nation. But the Maoists make few, and ever fewer, claims for their model as a superior method of industrialization, and in this they are more modest than the Russians and less disappointed by the results of their industrial police.

    The Maoist model offers itself to security guards and students the world over as a tried and tested methodology of power, as a scientific strategy of national liberation. Generally known as Mao-Zedong-Thought, this science offers aspiring chairmen and cadres the prospect of unprecedented power over living beings, human activities and even thoughts. The pope and priests of the Catholic Church, with all their inquisitions and confessions, never had such power, not because they would have rejected it, but because they lacked the instruments made available by modern science and technology.

    The liberation of the nation is the last stage in the elimination of parasites. Capitalism had already earlier cleared nature of parasites and reduced most of the rest of nature to raw materials for processing industries. Modern national socialism or social nationalism holds out the prospect of eliminating parasites from human society as well. The human parasites are usually sources of preliminary capital, but the capital is not always “material”; it can also be cultural or “spiritual”. The ways, myths, poetry and music of the people are liquidated as a matter of course; some of the music and costumes of the former “folk culture” subsequently reappear, processed and packaged, as elements of the national spectacle, as decorations for the national accumulation drives; the ways and myths become raw materials for processing by one or several of the “human sciences”. Even the useless resentment of workers toward their alienated wage labor is liquidated. When the nation is liberated, wage labor ceases to be an onerous burden and becomes a national obligation, to be carried out with joy. The inmates of a totally liberated nation read Orwell’s 1984 as an anthropological study, a description of an earlier age.

    It is no longer possible to satirize this state of affairs. Every satire risks becoming a bible for yet another national liberation front. Every satirist risks becoming the founder of a new religion, a Buddha, Zarathustra, Jesus, Muhammad or Marx. Every exposure of the ravages of the dominant system, every critique of the system’s functioning, becomes fodder for the horses of liberators, welding materials for builders of armies. Mao-Zedong-Thought in its numerous versions and revisions is a total science as well as a total theology; it is social physics as well as cosmic metaphysics. The French Committee of National Health claimed to embody the general will of only the French nation. The revisions of Mao-Zedong-Thought claim to embody the general will of all the world’s oppressed.

    The constant revisions of this Thought are necessary because its initial formulations were not applicable to all, or in fact to any, of the world’s colonized populations. None of the world’s colonized shared the Chinese heritage of having supported a state apparatus for the past two thousand years. Few of the world’s oppressed had possessed any of the attributes of a nation in the recent or distant past. The Thought had to be adapted to people whose ancestors had lived without national chairmen, armies or police, without capitalist production processes and therefore without the need for preliminary capital.

    These revisions were accomplished by enriching the initial Thought with borrowings from Mussolini, Hitler and the Zionist state of Israel. Mussolini’s theory of the fulfilment of the nation in the state was a central tenet. All groups of people, whether small or large, industrial or non-industrial, concentrated or dispersed, were seen as nations, not in terms of their past, but in terms of their aura, their potentiality, a potentiality embedded in their national liberation fronts. Hitler’s (and the Zionists’) treatment of the nation as a racial entity was another central tenet. The cadres were recruited from among people depleted of their ancestors’ kinships and customs, and consequently the liberators were not distinguishable from the oppressors in terms of language, beliefs, customs or weapons; the only welding material that held them to each other and to their mass base was the welding material that had held white servants to white bosses on the American frontier; the “racial bond” gave identities to those without identity, kinship to those who had no kin, community to those who had lost their community; it was the last bond of the culturally depleted.

    Naturally enough, anarchism is completely opposed to the authoritarian spirit and boot-licking practise of “Mao Zedong Thought”.

  4. grumpy cat says:

    Hi All
    The piece by Roshan Kissoon was originally published in Red Star, which while independent of the Maoists is broadly Maoist in perspective – that is what I can tell at least…

  5. grumpy cat says:

    Hey @ndy. That is the claim made in comment 3 here.
    I am looking on the Red Star site but can’t find it…

  6. Paul Justo says:

    The CPC inherited a backward semi-colony from the Koumintang.
    The agrarian reform of 1953 affected 450 million people.
    300 million landless peasants received 47 million hectares of arable land which had belonged to landlords.
    Tell us again about all your anarchist squats. LMHAO!

  7. grumpy cat says:

    Also if you google his name he seems to have written many pro-Maoist pieces and has spent time with them.
    I guess he is moving from Maoism to ultra-leftism. Hopefully he represents a bit of a tendency amongst Nepalese(sp?) revolutionaries.

  8. Yer i was thinking the same. No doubt this girlyman should hit his straps and go hither sooner rather than later.

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