Are you an anarchist?

With the the G20 summit and the massive protests in response to it, which I’ve covered in-depth in Truth, Reason & Liberty, we find the media for once using the term “anarchists” to describe people who actually hold to anarchic ideals.

Typically, the media definition of “anarchy” and “anarchists” are far detatched from their true meanings. The former is commonly associated with chaos, destruction, mob rule, and the idea that “do as thou wilt shall be the whole of the law.” The latter are usually depicted as terrorists, thugs and rioters, or at best idealists detatched from reality.

This is, of course, not true. Rather, it is a perception deliberately put about by the media and governments since the advent of the movement to disuade people from following it. Today, I am guessing that it may even have resulted in people holding anarchic views without knowing that they are that or shying away from using the term because of the attached social stigma. Thus, the question I pose to my readers – those who do not already consider themselves to be anarchists, of course – is this;

Are you an anarchist?

To answer this question, you need to know what an anarchist believes in, and what anarchy is. My own articles, specifically What I believe in and The illegitimacy of private propety cover this in some depth. An Anarchist FAQ, hosted by, is extremely comprehensive. I would also recommend What is Property? by Pierre-Joseph Proudhon, Mutual Aid: A Factor of Evolution by Peter Kropotkin, Anarchism and Other Essays by Emma Goldman, and Chomsky on Anarchism by Noam Chomsky, to name but a few influential books on the subject.

However, for the sake of this exercise, I shall list the core principles of anarchism in order to offer a basic overview to help readers determine whether or not their views are compatible with anarchy.

What anarchists oppose

  • Hierarchy – anarchists oppose domination of one person or group of people by another as detrimental to human society. We believe that people should be free to make their own decisions and that relationships of command and obedience are to be opposed.
  • Authority – all forms of authority must bear a heavy burden of proof in order to demonstrate their legitimacy and necessity. Some positions of authority meet this burden, for example the relationship between teacher and student or parent and child, but most – government, bosses, religious leaders, slave owners, etc – do not and must be dismantled.
  • The state – centralised rule of a set geographical area (country) or people (nation) by a government of elites is inherently illegitimate. The state / government is essentially nothing more than a near monopoly on the use of violence maintaining order with armed bodies such as the police and military and coercive institutions such as courts and prisons. Even when elected in a watered-down form of “democracy,” the state serves only elite interests and never those of ordinary people and the working class.
  • Capitalism – anarchists oppose capitalism, the system that puts wealth, power, and the means of production (capital) in a few private hands and forces everybody else to rent their labour to that few in exchange for a wage or to starve. This system leads inevitably to privilege and injustice.
  • State socialism – the “alternative” to capitalism, state ownership of the means of production, is essentially just capitalism in another form. Still, the working class have no economic freedom and often – in practice – no political freedom either. State socialism, often termed Communism, is little more than brutality and slavery.
  • Nationalism and fascism – these are but the worst forms of the state, gaining the loyalty of the people with strong, often brutal discipline and by developing an almost religious, fevered love of the state and the rulers in the form of patriotism. Often, racial and national differences are exploited to bring about this mentality, which serves only to divide he working class and strengthen the position of the rulers.
  • Discrimination – nobody should be excluded or discriminated against based on nothing more than their gender, ethnicity, sexuality, background, or beliefs. Anarchists do not expect all people to have the same talents and abilities, nor to all be carbon copies of one another. Equality does not imply that all people are the same, merely that all people should have the same opportunities and be judged only on their personal qualities rather than on superficial group characteristics.

What anarchists stand for

  • Liberty – all people should be free to live their life as they see fit, without rules and laws passed from above that serve no purpose other than control and domination, as long as they are not infringing the right of anybody else to the same.
  • Equality – as stated above, nobody should face discrimination because of their gender, ethnicity, sexuality, background, or beliefs. Nobody should have to face indescribable poverty whilst others live in luxury, merely because of an accident of birth. And nobody should have power or control over any other.
  • Community – human civilisation evolved, from its primitive roots, through the priciple of Mutual Aid. On an ordinary, everyday level, this principle remains, and human beings still cooperate and help each other. It is those at the top, and the capitalist system, which promotes competition and domination, and this should be removed as it is harmful to the advance of civilisation.
  • Solidarity – humanity is divided only between the rulers and the ruled. Other divisions, those which bring about sexism, racism, heterosexism, and other bigotries, are promoted by the ruling class in order to divide their subjects and keep them under control. As long as we foster these divisions and define ourselves by them, our strength as a unit is removed. Only together, in solidarity across borders and racial lines, do we stand any hope of bringing about any meaningful change.

How anarchy would work

  • Self-management – groups, such as workforces or local communities, would be free to operate and govern themselves free of any higher authority. Decisions would be made by popular assemblies using direct democracy, so that everybody would have an equal say in how their community or workplace operated.
  • Free association – all individuals would be free to live where they wanted and associate with who they chose. Not only would they be able to choose who to associate with, they could choose who not to associate with, which means that people could elect to not be part of a participatory community in their local area and opt out of decisions on the running of a place if they opposed them, so long as they did not violate the basic liberty and equality of others.
  • Voluntary federation – instead of the state, where indivudal communities and groups of people are bound together by the coercive force of a central authority, local communities and workers collectives can choose for themselves which other communities or collectives to associate with. Each would retain their own autonomy and elect spokespeople to voice agreements on trade and other matters between the different groups.
  • Direct democracy – unlike in parliamentary democracy, these spokespeople would be just that, elected not to a position of authority but to voice decisions that remain in the hands of the people, as in trade union and workers council structures. This principle, “bottom-up” decision making rather than “top-down” power could operate from a local and regional level right up to a national and international level.
  • Mutual Aid – in participatory communities and workers collectives, Mutual Aid is a central principle. Easily summed up with the phrase “from each according to his ability, to each according to his need,” this boils down to voluntary cooperation, fair distribution of resources, and help and support to those who need it within a local community.
  • Free, fair trade – for the sharing of resources between different communities and individuals who opt out of Mutual Aid, anarchy would see the emergence of a truly free market.  The “free market” of capitalism is not in fact free at all, as the trading relationships are distinctly unequal because of the accumulation of wealth in the hands of a minority that is an inevitable part of the system, and the coercion that results removes all but the pretence of freedom. Truly free trade is fair trade, without domination and exploitation of the poorer or weaker trading party. In other words, the free market is only free without capitalism.
  • Individual liberty – 90% of “crime” is either victimless, harming either nobody or only the perpetrator by their own choice, or a product of the injustice and inequality created by capitalism and the state. Anarchy would not be governed by vast statutes of law that control people down to the last action and instead holds to the liberty of every person to do as they please so long as they are not harming the person or liberty of others.
  • Collective defence – this is not to say that anarchist society will contain “perfect people,” and there will certainly be acts of aggression, oppression, and violence – albeit on a lesser scale than is commonplace in today’s world. Rather than monopolise defence in a police or military force, this would be the responsibility of everybody either on an individual basis or by voluntary participation in a communal militia.
  • Justice, not vengeance – courts would be elected for each individual case, rather than appointed and given unnecessary authority, with the aim to establish guilt or innocence, negotiate reparations, and organise rehabilitation rather than to support the oppressive prison systems which only make matters worse by serving as little more than universities of crime.

The summary of anarchic beliefs above is not as brief as I would have liked, due to the misconceptions apparent not just in the idea of anarchy itself but also in the ideas that make it up. However, it serves as a good summation of what anarchy is, without the false impressions put about by the state and the media.

If any of it appeals to you, and especially if you find yourself agreeing with far more than you disagree with, then I suggest that you may well be an anarchist.

I hope the idea doesn’t cause you too much stress.

9 Responses to “Are you an anarchist?”
  1. A is for ... says:

    This is one of the best explanations of anarchism I have ever seen. I will direct all my curious friends to it as an intro.

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    Thank you for sharing!

  5. Phyllis says:

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