Source: The Anarchist Library
Republished with permission.
Anarchists desire a decentralised society, based on
free association. We consider this form of society the best one for maximising the values we have outlined above — liberty, equality and solidarity. Only by a rational decentralisation of power, both structurally and territorially, can individual liberty
be fostered and encouraged. The delegation of power into the hands of a minority is an obvious denial of individual liberty and dignity. Rather than taking the management of their own affairs away from people and putting it in the hands of others, anarchists
favour organisations which minimise authority, keeping power at the base, in the hands of those who are affected by any decisions reached.
Free association is the cornerstone of an anarchist society. Individuals must
be free to join together as they see fit, for this is the basis of freedom and human dignity. However, any such free agreement must be based on decentralisation of power; otherwise it will be a sham (as in capitalism), as only equality provides the necessary
social context for freedom to grow and development. Therefore anarchists support directly democratic collectives, based on “one person one vote”.
We should point out here that an anarchist society does not imply some
sort of idyllic state of harmony within which everyone agrees. Far from it! As Luigi Galleani points out, “[d]isagreements and friction will always exist. In fact they
are an essential condition of unlimited progress. But once the bloody area of sheer animal competition — the struggle for food — has been eliminated, problems of disagreement could be solved without the slightest threat to the social order and
individual liberty.” [The End of Anarchism?, p. 28] Anarchism aims to “rouse the spirit of initiative in individuals and in groups.” These will “create in their
mutual relations a movement and a life based on the principles of free understanding”and recognise that “variety, conflict even, is life and that uniformity is death.” [Peter Kropotkin, Anarchism, p. 143]
Therefore, an anarchist society will be based upon co-operative conflict as “[c]onflict, per se, is not harmful...
disagreements exist [and should not be hidden] ... What makes disagreement destructive is not the fact of conflict itself but the addition of competition.” Indeed, “a rigid demand for agreement means that people will effectively be prevented from contributing their wisdom to a group effort.” [Alfie Kohn, No Contest: The Case Against Competition, p. 156] It is for this reason that most anarchists reject consensus decision making in large groups.
So, in an anarchist
society associations would be run by mass assemblies of all involved, based upon extensive discussion, debate and co-operative conflict between equals, with purely administrative tasks being handled by elected committees. These committees would be made up
of mandated, recallable and temporary delegates who carry out their tasks under the watchful eyes of the assembly which elected them. Thus in an anarchist society, “we’ll
look after our affairs ourselves and decide what to do about them. And when, to put our ideas into action, there is a need to put someone in charge of a project, we’ll tell them to do [it] in such and such a way and no other ... nothing would be done
without our decision. So our delegates, instead of people being individuals whom we’ve given the right to order us about, would be people ... [with] no authority, only the duty to carry out what everyone involved wanted.” [Errico
Malatesta, Fra Contadini, p. 34] If the delegates act against their mandate or try to extend their influence or work beyond that already decided
by the assembly (i.e. if they start to make policy decisions), they can be instantly recalled and their decisions abolished. In this way, the organisation remains in the hands of the union of individuals who created it.
by the members of a group at the base and the power of recall are essential tenets of any anarchist organisation. The key difference
between a statist or hierarchical system and an anarchist community is who wields power. In a parliamentary system, for example, people give power to a group of representatives to make decisions for them for a fixed period of time. Whether they carry out their
promises is irrelevant as people cannot recall them till the next election. Power lies at the top and those at the base are expected to obey. Similarly, in the capitalist workplace, power is held by an unelected minority of bosses and managers at the top and
the workers are expected to obey.
In an anarchist society this relationship is reversed. No one individual or group (elected or unelected) holds power in an anarchist community. Instead decisions are made using direct democratic principles
and, when required, the community can elect or appoint delegates to carry out these decisions. There is a clear distinction between policy making (which lies with everyone who is affected) and the co-ordination and administration of any adopted policy (which
is the job for delegates).
These egalitarian communities, founded by free agreement, also freely associate together in confederations. Such a free confederation would be run from the bottom up, with decisions following from the elemental
assemblies upwards. The confederations would be run in the same manner as the collectives. There would be regular local regional, “national” and international conferences in which all important issues and problems affecting the collectives involved
would be discussed. In addition, the fundamental, guiding principles and ideas of society would be debated and policy decisions made, put into practice, reviewed, and co-ordinated. The delegates would simply “take their given mandates to the relative meetings and try to harmonise their various needs and desires. The deliberations would always be subject to the control and approval of those who delegated them” and so “there would be no danger than the interest of the people [would] be forgotten.” [Malatesta, Op. Cit., p. 36]
Action committees would be formed, if required, to co-ordinate and administer the decisions
of the assemblies and their congresses, under strict control from below as discussed above. Delegates to such bodies would have a limited tenure and, like the delegates to the congresses, have a fixed mandate — they are not able to make decisions on
behalf of the people they are delegates for. In addition, like the delegates to conferences and congresses, they would be subject to instant recall by the assemblies and congresses from which they emerged in the first place. In this way any committees required
to co-ordinate join activities would be, to quote Malatesta’s words, “always under the direct control of the population” and
so express the “decisions taken at popular assemblies.” [Errico Malatesta: His Life and Ideas, p. 175 and p. 129]
Most importantly, the basic community assemblies can overturn any decisions reached by the conferences and withdraw from any confederation. Any compromises
that are made by a delegate during negotiations have to go back to a general assembly for ratification. Without that ratification any compromises that are made by a delegate are not binding on the community that has delegated a particular task to a particular
individual or committee. In addition, they can call confederal conferences to discuss new developments and to inform action committees about changing wishes and to instruct them on what to do about any developments and ideas.
words, any delegates required within an anarchist organisation or society are not representatives
(as they are in a democratic government). Kropotkin makes the difference clear:
of true delegation versus representation can be better understood if one imagines a hundred or two hundred men [and women], who meet each day in their work and share common concerns ... who have discussed every aspect of the question that concerns them and
have reached a decision. They then choose someone and send him [or her] to reach an agreement with other delegates of the same kind... The delegate is not authorised to do more than explain to other delegates the considerations that have led his [or her] colleagues
to their conclusion. Not being able to impose anything, he [or she] will seek an understanding and will return with a simple proposition which his mandatories can accept or refuse. This is what happens when true delegation comes into being.” [Words of a Rebel, p. 132]
Unlike in a representative system, power is not delegated into the hands of the few. Rather, any delegate is simply a mouthpiece for the association that elected (or otherwise selected)
them in the first place. All delegates and action committees would be mandated and subject to instant recall to ensure they express the wishes of the assemblies they came from rather than their own. In this way government is replaced by anarchy, a network
of free associations and communities co-operating as equals based on a system of mandated delegates, instant recall, free agreement and free federation from the bottom up.
Only this system would ensure the “free organisation of the people, an organisation from below upwards.” This “free
federation from below upward” would start with the basic “association” and
their federation “first into a commune, then a federation of communes into regions, of regions into nations, and of nations into an international fraternal association.”[Michael
Bakunin, The Political Philosophy of Bakunin, p. 298] This network of anarchist communities would work on three levels. There would be “independent Communes for the territorial organisation, and of federations of Trade Unions [i.e. workplace associations] for the organisation of men [and women] in accordance
with their different functions... [and] free combines and societies ... for the satisfaction of all possible and imaginable needs, economic, sanitary, and educational; for mutual protection, for the propaganda of ideas, for arts, for amusement, and so on.” [Peter Kropotkin,Evolution and Environment, p. 79] All would be based on self-management, free association, free federation and self-organisation
from the bottom up.
By organising in this manner, hierarchy is abolished in all aspects of life, because the people at the base of the organisation are in control, not their delegates. Only this form of organisation can replace government (the initiative and empowerment of the few) with anarchy (the initiative and empowerment of
all). This form of organisation would exist in all activities which required group work and the co-ordination of many people. It would be, as Bakunin said, the means “to
integrate individuals into structures which they could understand and control.” [quoted by Cornelius Castoriadis, Political and Social Writings, vol. 2, p. 97] For individual initiatives, the individual involved would manage them.
As can be seen, anarchists wish to create a society based upon structures that ensure that no individual or group is able to wield power over others. Free
agreement, confederation and the power of recall, fixed mandates and limited tenure are mechanisms by which power is removed from the hands of governments and placed in the hands of those directly affected by the decisions.
however, is not some distant goal but rather an aspect of current struggles against oppression and exploitation. Means and ends are linked, with direct action generating mass participatory organisations and preparing people to directly manage their own personal
and collective interests. This is because anarchists see the framework of a free society being based on the organisations created by the oppressed in their struggle against capitalism in the here and now. In this sense, collective struggle creates the organisations
as well as the individual attitudes anarchism needs to work. The struggle against oppression is the school of anarchy. It teaches us not only how to be anarchists but also gives us a glimpse of what an anarchist society would be like, what its initial organisational
framework could be and the experience of managing our own activities which is required for such a society to work. As such, anarchists try to create the kind of world we want in our current struggles and do not think our ideas are only applicable “after
the revolution.” Indeed, by applying our principles today we bring anarchy that much nearer.