Friends and comrades, we need you.
As 2016 gets its final punches in, many of us are looking for ways to find hope and positivity in dark times, to connect with those we care about, and to recommit to our collective struggles. If you are dedicated to creating a free society, if you believe in equity, liberation, and mutual aid—then here is a way you can help.
The Institute for Anarchist Studies relies on financial support from you to do its work. We are a largely volunteer-run organization—proof that a small number of dedicated individuals can produce inspiring results! Our goals are to further anarchist analysis and to spread the influence of anti-authoritarian ideas and praxis through reflection, dialogue, and education. Our work takes many forms, including:
- Grants for radical writers,
- Perspectives on Anarchist Theory magazine,
- Anarchist Interventions and other book series through AK Press,
- The Mutual Aid Speakers bureau,
- Sponsorship of educational events,
and more! Read more
This essay is in the current issue of Perspectives on Anarchist Theory available from AK Press here!
If Black women were free, it would mean that everyone else would have to be free since our freedom would necessitate the destruction of all the systems of oppression. —The Combahee River Collective
We are all feminists, united in our recognition that women’s subordination exists. Our struggle needs to be fought alongside the struggle against other forms of oppression. … We are all anarchists, united in our belief for the need to create alternatives to this capitalist, patriarchal society wherein all are dominated and exploited. —Revolutionary Anarcha-Feminist Group of Dublin
There is growing recognition among activists that we need to acknowledge the interconnectedness of our struggles if we are to harness the collective power necessary to overcome interlocking systems of domination. As Francesca Mastrangelo comments in an editorial piece for The Feminist Wire, we need to begin to “recognize that our liberation is bound up in the liberation of every person.”1 Or, as expressed by labor organizer Ai-Jen Poo, “The way we try to think about it and the way the world is, we’re all interdependent and interconnected . . . . Those connections are fairly invisible to most people most of the time. We’re taught not to see those connections.”2
(Illustration by Chris Stein & Josh MacPhee)
In part, this sentiment—the need to recognize that “we” are an “us”—may speak to the times. Since the heyday of the alter-globalization movement in the late 1990s and early 2000s, critiques of global capitalism and neoliberalism have been a thread across mobilizations. This current has only become more pronounced in the wake of the financial crisis of 2008-9 and the widespread adoption of austerity measures that benefited big business, banks, and those in power, at the expense of everyone else. And economic inequality and the trend towards corporatization only continue to deepen. Consequently, it comes as no surprise that there is a sense of common cause across struggles in their shared anti-capitalist thrust.
I played a pivotal role in the early history of the Institute for Anarchist Studies (IAS). I conceived of it, drafted all the founding documents, selected the initial Board of Directors, led early fundraising campaigns, and anchored it as a whole. Although I have had little to do with the IAS since leaving it in 2005, my years with the organization were an important—and positive—experience for me. I appreciate that Perspectives editors asked me to share my reflections on the occasion of the group’s twentieth anniversary.
When we were first getting started, I often thought about the IAS’s future. I assumed that the years ahead would be riven by crisis but also contain opportunities for radical social change; the challenge was to create an organization that could navigate those fissures while pushing toward substantive revolutionary alternatives. Although it should have been obvious to me, I never realized that one day I would wrestle with the IAS’s past. However, after two decades, those of us linked to the project now have the obligation to make sense of its history.
“Beauty is in the Streets,” Paris, 1968.
This essay appears in the current issue of Perspectives on Anarchist Theory, available from AK Press here!
As anarchists look for genealogies of principles and praxis in a variety of social movements, from the anarcho-pacifists who spoke out against World War II to anarchists who joined the Black Power movement, so too should they look for their feminist foremothers, not only in the early 20th century anarchist movement but in the radical women’s movement of the 1970s. Many radical feminists shared anarchist goals such as ending domination, hierarchy, capitalism, gender roles, and interpersonal violence, and utilized and influenced the key anarchist organizational structure of the small leaderless affinity group. They grappled with the questions of how to balance autonomy and egalitarianism and create nonhierarchical organizations that also promoted personal growth and leadership. In 1974 Lynne Farrow wrote, “Feminism practices what anarchism preaches.”1
This three part piece by Cindy Crabb appears in the current issue of Perspectives on Anarchist Theory (N.29), and is available from AK Press.
This is the introduction to the anarcha-feminisms issue of Perspectives on Anarchist Theory (N.29). It is available from AK Press here!
Ok, editorial collective. Let’s talk this through. So, what are anarcha-feminisms and why do they need their own Perspectives issue?
Well, because these questions persist: what’s the relationship between anarchism and feminism? What critiques do feminists have of anarchists, and vice versa? Are anarchist spaces also feminist spaces, and if not, why not? Isn’t feminism supposed to be implicit within the meaning of anarchism, and therefore unnecessary to specify?
Supposed to be, yes. Maybe. Depends. Anarchist organizing and socializing environments are NOT always feminist (eyeroll if you agree–we thought so). The need to confront one another on the persistent failure of practices to live up to proclaimed ideals, suggesting that anarchist cultures haven’t always been able to sufficiently break free of the patterns of the society they’re trying to oppose and replace, is in itself enough of a reason for stating it explicitly.
But it may be even more than that. A certain ideal of anarchism may be feminist, and a certain ideal of feminism may be anarchist, but not all the polymorphous forms of anarchism or feminism fit that description, even at the level of principles and ideals. Just as there can be feminisms whose aim might be, for example, to insert women into state and corporate power structures, or traditional religious leadership, there can be anarchisms which promote individualist machismo in the name of autonomy, or which essentialize gender binaries in the name of “nature.”
In their 1971 manifesto, “Anarcha-Feminism: Two Statements,” the Red Rose and Black Maria Black Rose Anarcho-Feminists define anarchism as “the affirmation of human freedom and dignity expressed in a negative, cautionary term signifying that no person should rule or dominate another person,” and they encourage libertarian socialist feminists to cultivate “all the groovy things people can do and build together, once they are able to combine efforts and resources on the basis of common interest, rationality, and creativity” (15). In a radical response to the repressive, violent, and “pathological structure” of the State, they conclude this manifesto with a demand for “ALL POWER TO THE IMAGINATION!” (17) Anthologized within the Dark Star Collective’s Quiet Rumors: An Anarchist-Feminist Reader, the Red Rose and Black Maria Black Rose manifesto opens the collection as a reminder of the need to be ever creative in our feminist approaches. Also, to collectively imagine and manifest complex transformations in how people might relate to one another outside the crushing structures of power and hierarchical notions of human value.
In a time when money and power are concentrated into ever-fewer hands, the Institute for Anarchist Studies (IAS) stands out. For two decades, the IAS has been providing grants to radical organizers and thinkers, allowing them to take time to reflect and write about their experiences in struggles for social transformation.