A.3 What types of anarchism are there?

Anarchists, while all sharing a few key ideas, can be grouped into broad categories, depending on the economic arrangements that they consider to be most suitable to human freedom. However, all types of anarchists share a basic approach. To quote Rudolf Rocker:

"In common with the founders of Socialism, Anarchists demand the abolition of all economic monopolies and the common ownership of the soil and all other means of production, the use of which must be available to all without distinction; for personal and social freedom is conceivable only on the basis of equal economic advantages for everybody. Within the Socialist movement itself the Anarchists represent the viewpoint that the war against capitalism must be at the same time a war against all institutions of political power, for in history economic exploitation has always gone hand in hand with political and social oppression. The exploitation of man by man and the domination of man over man are inseparable, and each is the condition of the other." [Anarcho-Syndicalism, pp. 17-18]

It is within this general context that anarchists disagree. The main differences are between "individualist" and "social" anarchists, although the economic arrangements each desire are not mutually exclusive. Of the two, social anarchists (communist-anarchists, anarcho-syndicalists and so on) have always been the vast majority, with individualist anarchism being restricted mostly to the United States. In this section we indicate the differences between these main trends within the anarchist movement. As will soon become clear, while social and individualist anarchists both oppose the state and capitalism, they disagree on the nature of a free society (and how to get there). In a nutshell, social anarchists prefer communal solutions to social problems and a communal vision of the good society (i.e. a society that protects and encourages individual freedom). Individualist anarchists, as their name suggests, prefer individual solutions and have a more individualistic vision of the good society. However, we must not let these difference cloud what both schools have in common, namely a desire to maximise individual freedom and end state and capitalist domination and exploitation.

In addition to this major disagreement, anarchists also disagree over such issues as syndicalism, pacifism, "lifestylism," animal rights and a whole host of other ideas, but these, while important, are only different aspects of anarchism. Beyond a few key ideas, the anarchist movement (like life itself) is in a constant state of change, discussion and thought -- as would be expected in a movement that values freedom so highly.

To put our cards on the table, the writers of this FAQ place themselves firmly in the "social" strand of anarchism. This does not mean that we ignore the many important ideas associated with individualist anarchism, only that we think social anarchism is more appropriate for modern society, that it creates a stronger base for individual freedom, and that it more closely reflects the sort of society we would like to live in.

While there is a tendency for individuals in both camps to claim that the proposals of the other camp would lead to the creation of some kind of state, the differences between individualists and social anarchists are not very great. Both are anti-state, anti-authority and anti-capitalist. The major differences are twofold.

The first is in regard to the means of action in the here and now (and so the manner in which anarchy will come about). Individualists generally prefer education and the creation of alternative institutions, such as mutual banks, unions, communes, etc. They usually support strikes and other non-violent forms of social protest (such as rent strikes, the non-payment of taxes and so on). Such activity, they argue, will ensure that present society will gradually develop out of government into an anarchist one. They are primarily evolutionists, not revolutionists, and dislike social anarchists' use of direct action to create revolutionary situations. They consider revolution as being in contradiction to anarchist principles as it involves the expropriation of capitalist property and, therefore, authoritarian means. Rather they seek to return to society the wealth taken out of society by property by means of an new, alternative, system of economics (based around mutual banks and co-operatives). In this way a general "social liquidation" would be rendered easy, with anarchism coming about by reform and not by expropriation.

Most social anarchists recognise the need for education and to create alternatives (such as libertarian unions), but most disagree that this is enough in itself. They do not think capitalism can be reformed piece by piece into anarchy, although they do not ignore the importance of reforms by social struggle that increase libertarian tendencies within capitalism. Nor do they think revolution is in contradiction with anarchist principles as it is not authoritarian to destroy authority (be it state or capitalist). Thus the expropriation of the capitalist class and the destruction of the state by social revolution is a libertarian, not authoritarian, act by its very nature as it is directed against those who govern and exploit the vast majority. In short, social anarchists are usually evolutionists and revolutionists, trying to strengthen libertarian tendencies within capitalism while trying to abolish that system by social revolution. However, as some social anarchists are purely evolutionists too, this difference is not the most important one dividing social anarchists from individualists.

Yes. Social anarchism has four major trends -- mutualism, collectivism, communism and syndicalism. The differences are not great and simply involve differences in strategy. The one major difference that does exist is between mutualism and the other kinds of social anarchism. Mutualism is based around a form of market socialism -- workers' co-operatives exchanging the product of their labour via a system of community banks. This mutual bank network would be "formed by the whole community, not for the especial advantage of any individual or class, but for the benefit of all . . . [with] no interest . . . exacted on loans, except enough to cover risks and expenses." [Charles A. Dana, Proudhon and his "Bank of the People", pp. 44-45] Such a system would end capitalist exploitation and oppression for by "introducing mutualism into exchange and credit we introduce it everywhere, and labour will assume a new aspect and become truly democratic." [Op. Cit., p. 45]

The social anarchist version of mutualism differs from the individualist form by having the mutual banks owned by the local community (or commune) instead of being independent co-operatives. This would ensure that they provided investment funds to co-operatives rather than to capitalistic enterprises. Another difference is that some social anarchist mutualists support the creation of what Proudhon termed an "agro-industrial federation" to complement the federation of libertarian communities (called communes by Proudhon). This is a "confederation . . . intended to provide reciprocal security in commerce and industry" and large scale developments such as roads, railways and so on. The purpose of "specific federal arrangements is to protect the citizens of the federated states [sic!] from capitalist and financial feudalism, both within them and from the outside." This is because "political right requires to be buttressed by economic right." Thus the agro-industrial federation would be required to ensure the anarchist nature of society from the destabilising effects of market exchanges (which can generate increasing inequalities in wealth and so power). Such a system would be a practical example of solidarity, as "industries are sisters; they are parts of the same body; one cannot suffer without the others sharing in its suffering. They should therefore federate, not to be absorbed and confused together, but in order to guarantee mutually the conditions of common prosperity . . . Making such an agreement will not detract from their liberty; it will simply gives their liberty more security and force." [The Principle of Federation, p. 70, p. 67 and p. 72]

An emphasis on anarchist ideas as a solution to the ecological crisis is a common thread in most forms of anarchism today. The trend goes back to Peter Kropotkin who argued that an anarchist society would be based on a confederation of communities that would integrate manual and brain work as well as decentralising and integrating industry and agriculture (see his classic work Fields, Factories, and Workshops). This idea of an economy in which "small is beautiful" (to use the title of E.F. Schumacher's Green classic) was proposed nearly 70 years before it was taken up by what was to become the green movement. In addition, in Mutual Aid Kropotkin documented how co-operation within species and between them and their environment is usually of more benefit to them than competition. Kropotkin's work, combined with that of William Morris, the Reclus brothers (both of whom, like Kropotkin, were world-renowned geographers), and many others laid the foundations for the current anarchist interest in ecological issues.

However, while there are many themes of an ecological nature within classical anarchism, it is only relatively recently that the similarities between ecological thought and anarchism has come to the fore (essentially from the publication of Murray Bookchin's classic essay "Ecology and Revolutionary Thought" in 1965). Indeed, it would be no exaggeration to state that it is the ideas and work of Murray Bookchin that has placed ecology and ecological issues at the heart of anarchism and anarchist ideals and analysis into many aspects of the green movement.

Before discussing the types of green anarchism (also called eco-anarchism) it would be worthwhile to explain exactly what anarchism and ecology have in common. To quote Murray Bookchin, "both the ecologist and the anarchist place a strong emphasis on spontaneity" and "to both the ecologist and the anarchist, an ever-increasing unity is achieved by growing differentiation. An expanding whole is created by the diversification and enrichment of its parts." Moreover, "[j]ust as the ecologist seeks to expand the range of an eco-system and promote free interplay between species, so the anarchist seeks to expand the range of social experiments and remove all fetters to its development." [Post-Scarcity Anarchism, p. 72, p. 78]

Thus the anarchist concern with free development, decentralisation, diversity and spontaneity is reflected in ecological ideas and concerns. Hierarchy, centralisation, the state and concentrations of wealth reduce diversity and the free development of individuals and their communities by their very nature, and so weakens the social eco-system as well as the actual eco-systems human societies are part of. As Bookchin argues, "the reconstructive message of ecology. . . [is that] we must conserve and promote variety" but within modern capitalist society "[a]ll that is spontaneous, creative and individuated is circumscribed by the standardised, the regulated and the massified." [Op. Cit., p. 76, p. 65] So, in many ways, anarchism can be considered the application of ecological ideas to society, as anarchism aims to empower individuals and communities, decentralise political, social and economic power so ensuring that individuals and social life develops freely and so becomes increasingly diverse in nature.

So what kinds of green anarchism is there? The eco-anarchist thread within anarchism has two main focal points, Social Ecology and "primitivist" anarchism. In addition, some anarchists are influenced by Deep Ecology, although not many. Undoubtedly Social Ecology is the most influential current. Social Ecology is associated with the ideas and works of Murray Bookchin, who has been writing on ecological matters since the 1950's and, from the 1960s, has combined these issues with revolutionary social anarchism. His works include Post-Scarcity Anarchism, Toward an Ecological Society, The Ecology of Freedom and a host of others.

Social Ecology locates the roots of the ecological crisis firmly in relations of domination between people. The domination of nature is seen as a product of domination within society, but this domination only reaches crisis proportions under capitalism. In the words of Murray Bookchin:

"The notion that man must dominate nature emerges directly from the domination of man by man. . . But it was not until organic community relations. . . dissolved into market relationships that the planet itself was reduced to a resource for exploitation. This centuries-long tendency finds its most exacerbating development in modern capitalism. Owing to its inherently competitive nature, bourgeois society not only pits humans against each other, it also pits the mass of humanity against the nature world. Just as men are converted into commodities, so every aspect of nature is converted into a commodity, a resource to be manufactured and merchandised wantonly." [Op. Cit., p. 63]

"The plundering of the human spirit by the market place is paralleled by the plundering of the earth by capital." [Ibid., p. 65]

Therefore social ecologists consider it essential to attack hierarchy and capitalism, not civilisation as such as the root cause of ecological problems. This is one of the key areas in which they disagree with "Primitivist" Anarchist ideas, who tend to be far more critical of all aspects of modern life, with some going so far as calling for "the end of civilisation" including, apparently, all forms of technology and large scale organisation.

At its most extreme, "Primitivist" anarchists argue in favour of a return to "Hunter-Gatherer" forms of human society, opposing technology as being hierarchical by its very nature. The British based "Green Anarchist" magazine is a vocal supporter of this idea.

However, very few anarchists go this far. Indeed, most anarchists actually argue that such "Primitivism" is not anarchist at all, as the return to a "Hunter-Gatherer" society would result in mass starvation in almost all countries as the social infrastructure collapses. Due to the inherent unattractiveness of such "Primitivist" ideas for most people, it could never come about by libertarian means (i.e. by the free choice of individuals who create it by their own acts) and so cannot be anarchist as very few people would actually voluntarily embrace such a situation. This leads to "Green Anarchist" developing a form of eco-vanguardism in order, to use Rousseau's expression, to "force people to be free" (as can be seen from articles published in it in 1998 celebrating terrorist acts). In addition, such a position of "turning back the clock" is deeply flawed, for while aboriginal societies are generally very anarchistic, certain of these societies did develop into statist, propertarian ones implying that such "primitive anarchist" systems are not the answer.

However, few eco-anarchists take such an extreme position. Most "Primitivist" anarchists rather than being anti-technology and anti-civilisation as such instead (to use David Watson's expression) believe it is a case of the "affirmation of aboriginal lifeways" and of taking a far more critical approach to issues such as technology, rationality and progress than that associated with Social Ecology. These eco-anarchists reject "a dogmatic primitivism which claims we can return in some linear way to our primordial roots" just as much as the idea of "progress," "superseding both Enlightenment and Counter-Enlightenment" ideas and traditions. For these eco-anarchists, Primitivism "reflects not only a glimpse at life before the rise of the state, but also a legitimate response to real conditions of life under civilisation" and so we should respect and learn from "palaeolithic and neolithic wisdom traditions" (such as those associated with Native American tribes and other aboriginal peoples). While we "cannot, and would not want to abandon secular modes of thinking and experiencing the world. . . we cannot reduce the experience of life, and the fundamental, inescapable questions why we live, and how we live, to secular terms. . . Moreover, the boundary between the spiritual and the secular is not so clear. A dialectical understanding that we are our history would affirm an inspirited reason that honours not only atheistic Spanish revolutionaries who died for el ideal, but also religious pacifist prisoners of conscience, Lakota ghost dancers, taoist hermits and executed sufi mystics." [David Watson, Beyond Bookchin: Preface for a future social ecology, p. 240, p. 103, p. 240, pp. 66-67]

Such "Primitivist" anarchism is associated with a range of magazines, mostly US -based, like Fifth Estate. For example, on the question of technology, such eco-anarchists argue that "[w]hile market capitalism was a spark that set the fire, and remains at the centre of the complex, it is only part of something larger: the forced adaptation of organic human societies to an economic-instrumental civilisation and its mass technics, which are not only hierarchical and external but increasingly 'cellular' and internal. It makes no sense to layer the various elements of this process in a mechanistic hierarchy of first cause and secondary effects." [David Watson, Op. Cit., pp. 127-8]

For this reason "Primitivist" anarchists are more critical of all aspects of technology, including calls by social ecologists for the use of appropriate technology essential in order to liberate humanity and the planet. As Watson argues:

"To speak of technological society is in fact to refer to the technics generated within capitalism, which in turn generate new forms of capital. The notion of a distinct realm of social relations that determine this technology is not only ahistorical and undialectical, it reflects a kind of simplistic base/superstructure schema." [Ibid., p. 124]

A pacifist strand has long existed in anarchism, with Leo Tolstoy being one of its major figures. This strand is usually called "anarcho-pacifism" (the term "non-violent anarchist" is sometimes used, but this term is unfortunate because it implies the rest of the movement are "violent," which is not the case!). The union of anarchism and pacifism is not surprising given the fundamental ideals and arguments of anarchism. After all, violence, or the threat of violence or harm, is a key means by which individual freedom is destroyed. As Peter Marshall points out, "[g]iven the anarchist's respect for the sovereignty of the individual, in the long run it is non-violence and not violence which is implied by anarchist values." [Demanding the Impossible, p.637] Malatesta is even more explicit when he wrote that the "main plank of anarchism is the removal of violence from human relations" and that anarchists "are opposed to violence." [Life and Ideas, p. 53]

Although opposition to the state and all forms of authority had a strong voice among the early feminists of the 19th century, the more recent feminist movement which began in the 1960's was founded upon anarchist practice. This is where the term anarcha-feminism came from, referring to women anarchists who act within the larger feminist and anarchist movements to remind them of their principles.

Anarchism and feminism have always been closely linked. Many outstanding feminists have also been anarchists, including the pioneering Mary Wollstonecraft (author of A Vindication of the Rights of Woman), the Communard Louise Michel, Voltairine de Cleyre and the tireless champion of women's freedom, Emma Goldman (see her famous essays "The Traffic in Women", "Woman Suffrage", "The Tragedy of Woman's Emancipation", "Marriage and Love" and "Victims of Morality", for example). Freedom, the world's oldest anarchist newspaper, was founded by Charlotte Wilson in 1886. In addition, all the major anarchist thinkers (bar Proudhon) were supporters of women's equality. The "Free Women" movement in Spain during the Spanish revolution is a classic example of women anarchists organising themselves to defend their basic freedoms and create a society based on women's freedom and equality (see Free Women of Spain by Martha Ackelsberg for more details on this important organisation).

Anarchism and feminism have shared much common history and a concern about individual freedom, equality and dignity for members of the female sex (although, as we will explain in more depth below, anarchists have always been very critical of mainstream/liberal feminism as not going far enough). Therefore, it is unsurprising that the new wave of feminism of the sixties expressed itself in an anarchistic manner and drew much inspiration from anarchist figures such as Emma Goldman. Cathy Levine points out that, during this time, "independent groups of women began functioning without the structure, leaders, and other factotums of the male left, creating, independently and simultaneously, organisations similar to those of anarchists of many decades and regions. No accident, either." [quoted by Clifford Harper, Anarchy: A Graphic Guide, p. 182]

It is no accident because, as feminist scholars have noted, women were among the first victims of hierarchical society, which is thought to have begun with the rise of patriarchy and ideologies of domination during the late Neolithic era. Marilyn French argues (in Beyond Power) that the first major social stratification of the human race occurred when men began dominating women, with women becoming in effect a "lower" and "inferior" social class.

Peggy Kornegger has drawn attention to the strong connections between feminism and anarchism, both in theory and practice. "The radical feminist perspective is almost pure anarchism," she writes. "The basic theory postulates the nuclear family as the basis of all authoritarian systems. The lesson the child learns, from father to teacher to boss to god, is to obey the great anonymous voice of Authority. To graduate from childhood to adulthood is to become a full-fledged automaton, incapable of questioning or even of thinking clearly." [Ibid.] Similarly, the Zero Collective argues that Anarcha-feminism "consists in recognising the anarchism of feminism and consciously developing it." [The Raven, no. 21, p. 6]

Anarcha-feminists point out that authoritarian traits and values, for example, domination, exploitation, aggressiveness, competitiveness, desensitisation etc., are highly valued in hierarchical civilisations and are traditionally referred to as "masculine." In contrast, non-authoritarian traits and values such as co-operation, sharing, compassion, sensitivity, warmth, etc., are traditionally regarded as "feminine" and are devalued. Feminist scholars have traced this phenomenon back to the growth of patriarchal societies during the early Bronze Age and their conquest of co-operatively based "organic" societies in which "feminine" traits and values were prevalent and respected. Following these conquests, however, such values came to be regarded as "inferior," especially for a man, since men were in charge of domination and exploitation under patriarchy. (See e.g. Riane Eisler, The Chalice and the Blade; Elise Boulding, The Underside of History). Hence anarcha-feminists have referred to the creation of a non-authoritarian, anarchist society based on co-operation, sharing, mutual aid, etc. as the "feminisation of society."

Anarcha-feminists have noted that "feminising" society cannot be achieved without both self-management and decentralisation. This is because the patriarchal-authoritarian values and traditions they wish to overthrow are embodied and reproduced in hierarchies. Thus feminism implies decentralisation, which in turn implies self-management. Many feminists have recognised this, as reflected in their experiments with collective forms of feminist organisations that eliminate hierarchical structure and competitive forms of decision making. Some feminists have even argued that directly democratic organisations are specifically female political forms [see e.g. Nancy Hartsock "Feminist Theory and the Development of Revolutionary Strategy," in Zeila Eisenstein, ed., Capitalist Patriarchy and the Case for Socialist Feminism, pp. 56-77]. Like all anarchists, anarcha-feminists recognise that self-liberation is the key to women's equality and thus, freedom. Thus Emma Goldman:

"Her development, her freedom, her independence, must come from and through herself. First, by asserting herself as a personality, and not as a sex commodity. Second, by refusing the right of anyone over her body; by refusing to bear children, unless she wants them, by refusing to be a servant to God, the State, society, the husband, the family, etc., by making her life simpler, but deeper and richer. That is, by trying to learn the meaning and substance of life in all its complexities; by freeing herself from the fear of public opinion and public condemnation." [Anarchism and Other Essays, p. 211]

For our purposes, we will define cultural anarchism as the promotion of anti-authoritarian values through those aspects of society traditionally regarded as belonging to the sphere of "culture" rather than "economics" or "politics" -- for example, through art, music, drama, literature, education, child-rearing practices, sexual morality, technology, and so forth.

Cultural expressions are anarchistic to the extent that they deliberately attack, weaken, or subvert the tendency of most traditional cultural forms to promote authoritarian values and attitudes, particularly domination and exploitation. Thus a novel that portrays the evils of militarism can be considered as cultural anarchism if it goes beyond the simple "war-is-hell" model and allows the reader to see how militarism is connected with authoritarian institutions (e.g. capitalism and statism) or methods of authoritarian conditioning (e.g. upbringing in the traditional patriarchal family). Or, as John Clark expresses it, cultural anarchism "implies the development of arts, media, and other symbolic forms that expose various aspects of the system of domination and contrast them with a system of values based on freedom and community." [The Anarchist Moment: Reflections on Culture, Nature and Power]

Cultural anarchism is important -- indeed essential -- because authoritarian values are embedded in a total system of domination with many aspects besides the political and economic. Hence those values cannot be eradicated even by a combined economic and political revolution if there it is not also accompanied by profound psychological changes in the majority of the population. For mass acquiescence in the current system is rooted in the psychic structure of human beings (their "character structure," to use Wilhelm Reich's expression), which is produced by many forms of conditioning and socialisation that have developed with patriarchal-authoritarian civilisation during the past five or six thousand years.

In other words, even if capitalism and the state were overthrown tomorrow, people would soon create new forms of authority in their place. For authority -- a strong leader, a chain of command, someone to give orders and relieve one of the responsibility of thinking for oneself -- are what the submissive/authoritarian personality feels most comfortable with. Unfortunately, the majority of human beings fear real freedom, and indeed, do not know what to do with it -- as is shown by a long string of failed revolutions and freedom movements in which the revolutionary ideals of freedom, democracy, and equality were betrayed and a new hierarchy and ruling class were quickly created. These failures are generally attributed to the machinations of reactionary politicians and capitalists, and to the perfidy of revolutionary leaders; but reactionary politicians only attract followers because they find a favourable soil for the growth of their authoritarian ideals in the character structure of ordinary people.

Yes, there are. While most anarchists have opposed religion and the idea of God as deeply anti-human and a justification for earthly authority and slavery, a few believers in religion have taken their ideas to anarchist conclusions. Like all anarchists, these religious anarchists have combined an opposition to the state with a critical position with regards to private property and inequality. In other words, anarchism is not necessarily atheistic. Indeed, according to Jacques Ellul, "biblical thought leads directly to anarchism, and that this is the only 'political anti-political' position in accord with Christian thinkers." [quoted by Peter Marshall, Demanding the Impossible, p. 75]

There are many different types of anarchism inspired by religious ideas. As Peter Marshall notes, the "first clear expression of an anarchist sensibility may be traced back to the Taoists in ancient China from about the sixth century BC" and "Buddhism, particularly in its Zen form, . . . has . . . a strong libertarian spirit." [Op. Cit., p. 53, p. 65] Some combine their anarchist ideas with Pagan and Spiritualist influences. However, religious anarchism usually takes the form of Christian Anarchism, which we will concentrate on here.

Christian Anarchists take seriously Jesus' words to his followers that "kings and governors have domination over men; let there be none like that among you." Similarly, Paul's dictum that there "is no authority except God" is taken to its obvious conclusion with the denial of state authority within society. Thus, for a true Christian, the state is usurping God's authority and it is up to each individual to govern themselves and discover that (to use the title of Tolstoy's famous book) The Kingdom of God is within you.

Similarly, the voluntary poverty of Jesus, his comments on the corrupting effects of wealth and the Biblical claim that the world was created for humanity to be enjoyed in common have all been taken as the basis of a socialistic critique of private property and capitalism. Indeed, the early Christian church (which could be considered as a liberation movement of slaves, although one that was later co-opted into a state religion) was based upon communistic sharing of material goods, a theme which has continually appeared within radical Christian movements (indeed, the Bible would have been used to express radical libertarian aspirations of the oppressed, which, in later times, would have taken the form of anarchist or Marxist terminology). Thus clergyman's John Ball's egalitarian comments during the Peasant Revolt in 1381 in England:

The history of Christian anarchism includes the Heresy of the Free Spirit in the Middle Ages, numerous Peasant revolts and the Anabaptists in the 16th century. The libertarian tradition within Christianity surfaced again in the 18th century in the writings of William Blake and the American Adam Ballou reached anarchist conclusions in his Practical Christian Socialism in 1854. However, Christian anarchism became a clearly defined thread of the anarchist movement with the work of the famous Russian author Leo Tolstoy.

Tolstoy took the message of the Bible seriously and came to consider that a true Christian must oppose the state. From his reading of the Bible, Tolstoy drew anarchist conclusions:

"ruling means using force, and using force means doing to him whom force is used, what he does not like and what he who uses force would certainly not like done to himself. Consequently ruling means doing to others what we would not they should do unto us, that is, doing wrong." [The Kingdom of God is Within You, p. 242]

"Why think that non-official people could not arrange their life for themselves, as well as Government people can arrange it nor for themselves but for others?" [The Anarchist Reader, p. 306]

Tolstoy urged non-violent action against oppression, seeing a spiritual transformation of individuals as the key to creating an anarchist society. As Max Nettlau argues, the "great truth stressed by Tolstoy is that the recognition of the power of the good, of goodness, of solidarity - and of all that is called love - lies within ourselves, and that it can and must be awakened, developed and exercised in our own behaviour." [A Short History of Anarchism, pp. 251-2]

Like all anarchists, Tolstoy was critical of private property and capitalism. Like Henry George (whose ideas, like those of Proudhon, had a strong impact on him) he opposed private property in land, arguing that "were it not for the defence of landed property, and its consequent rise in price, people would not be crowded into such narrow spaces, but would scatter over the free land of which there is still so much in the world." Moreover, "in this struggle [for landed property] it is not those who work in the land, but always those who take part in government violence, who have the advantage." [Op. Cit., p. 307] Thus Tolstoy recognised that property rights in anything beyond use require state violence to protect them (possession is "always protected by custom, public opinion, by feelings of justice and reciprocity, and they do not need to be protected by violence." [Ibid.]). Indeed, he argues that:

"Tens of thousands of acres of forest lands belonging to one proprietor -- while thousands of people close by have no fuel -- need protection by violence. So, too, do factories and works where several generations of workmen have been defrauded and are still being defrauded. Yet more do the hundreds of thousands of bushels of grain, belonging to one owner, who has held them back to sell at triple price in time of famine." [Ibid.]

Tolstoy argued that capitalism morally and physically ruined individuals and that capitalists were "slave-drivers." He considered it impossible for a true Christian to be a capitalist, for a "manufacturer is a man whose income consists of value squeezed out of the workers, and whose whole occupation is based on forced, unnatural labour" and therefore, "he must first give up ruining human lives for his own profit." [The Kingdom Of God is Within You, p. 338, p. 339] Unsurprisingly, Tolstoy argued that co-operatives were the "only social activity which a moral, self-respecting person who doesn't want to be a party of violence can take part in." [quoted by Peter Marshall, Op. Cit., p. 378]

From his opposition to violence, Tolstoy rejects both state and private property and urged pacifist tactics to end violence within society and create a just society. In Nettlau's words, he "asserted . . . resistance to evil; and to one of the ways of resistance - by active force - he added another way: resistance through disobedience, the passive force." [Op. Cit., p. 251] In his ideas of a free society, Tolstoy was clearly influenced by rural Russian life and the works of Peter Kropotkin (such as Fields, Factories and Workshops), P-J Proudhon and the non-anarchist Henry George.

Tolstoy's ideas had a strong influence on Gandhi, who inspired his fellow country people to use non-violent resistance to kick Britain out of India. Moreover, Gandhi's vision of a free India as a federation of peasant communes is similar to Tolstoy's anarchist vision of a free society (although we must stress that Gandhi was not an anarchist). The Catholic Worker Group in the United States was also heavily influenced by Tolstoy (and Proudhon), as was Dorothy Day a staunch Christian pacifist and anarchist who founded the paper the Catholic Worker in 1933. The influence of Tolstoy and religious anarchism in general can also be found in Liberation Theology movements in Latin and South America who combine Christian ideas with social activism amongst the working class and peasantry (although we should note that Liberation Theology is more generally inspired by state socialist ideas rather than anarchist ones).

In countries where Churches hold de facto political power, such as in Ireland, in parts of South America, in nineteenth and early twentith century Spain and so forth, typically anarchists are strongly anti-religious because the Church has the power to suppress dissent and class struggle. So, while most anarchists are atheists (and so agree with Bakunin that if God existed it would be necessary, for human freedom and dignity, to abolish it) there is a minority tradition within anarchism which draws anarchist conclusions from religion. In addition, most social anarchists consider Tolstoyian pacifism as dogmatic and extreme, seeing the need (sometimes) for violence to resist greater evils. However, most anarchists would agree with Tolstoyians on the need for individual transformation of values as a key aspect of creating an anarchist society and on the importance of non-violence as a general tactic (although, we must stress, that few anarchists totally reject the use of violence in self-defence, when no other option is available).

In the words of historian George Richard Esenwein, "anarchism without adjectives" in its broadest sense "referred to an unhyphenated form of anarchism, that is, a doctrine without any qualifying labels such as communist, collectivist, mutualist, or individualist. For others, . . . [it] was simply understood as an attitude that tolerated the coexistence of different anarchist schools." [Anarchist Ideology and the Working Class Movement in Spain, 1868-1898, p. 135]

The originator of the expression was Cuban born Fernando Tarrida del Marmol who used it in November, 1889, in Barcelona. He directed his comments towards the communist and collectivist anarchists in Spain who at the time were having an intense debate over the merits of their two theories. "Anarchism without adjectives" was an attempt to show greater tolerance between anarchist tendencies and to be clear that anarchists should not impose a preconceived economic plan on anyone -- even in theory. Thus the economic preferences of anarchists should be of "secondary importance" to abolishing capitalism and the state, with free experimentation the one rule of a free society.

Thus the theoretical perspective known as "anarquismo sin adjetives" ("anarchism without adjectives") was one of the by-products of a intense debate within the movement itself. The roots of the argument can be found in the development of Communist Anarchism after Bakunin's death in 1876. While not entirely dissimilar to Collectivist Anarchism (as can be seen from James Guillaume's famous work "On Building the New Social Order" within Bakunin on Anarchism, the collectivists did see their economic system evolving into free communism), Communist Anarchists developed, deepened and enriched Bakunin's work just as Bakunin had developed, deepened and enriched Proudhon's. Communist Anarchism was associated with such anarchists as Elisee Reclus, Carlo Cafiero, Errico Malatesta and (most famously) Peter Kropotkin.

Quickly Communist-Anarchist ideas replaced Collectivist Anarchism as the main anarchist tendency in Europe, except in Spain. Here the major issue was not the question of communism (although for Ricardo Mella this played a part) but a question of the modification of strategy and tactics implied by Communist Anarchism. At this time (the 1880s), the Communist Anarchists stressed local (pure) cells of anarchist militants, generally opposed trade unionism (although Kropotkin was not one of these as he saw the importance of militant workers organisations) as well as being somewhat anti-organisation as well. Unsurprisingly, such a change in strategy and tactics came in for a lot of discussion from the Spanish Collectivists who strongly supported working class organisation and struggle.

This conflict soon spread outside of Spain and the discussion found its way into the pages of La Revolte in Paris. This provoked many anarchists to agree with Malatesta's argument that "[i]t is not right for us, to say the least, to fall into strife over mere hypotheses." [quoted by Max Nettlau, A Short History of Anarchism, pp. 198-9] Over time, most anarchists agreed (to use Nettlau's words) that "we cannot foresee the economic development of the future" [Op. Cit., p. 201] and so started to stress what they had in common (opposition to capitalism and the state) rather than the different visions of how a free society would operate. As time progressed, most Communist-Anarchists saw that ignoring the labour movement ensured that their ideas did not reach the working class while most Collectivist-Anarchists stressed their commitment to communist ideals and their arrival sooner, rather than later, after a revolution.

Similarly, in the United States there was also an intense debate at the same time between Individualist and Communist anarchists. There Benjamin Tucker was arguing that Communist-Anarchists were not anarchists while John Most was saying similar things about Tucker's ideas. Just as people like Mella and Tarrida put forward the idea of tolerance between anarchist groups, so anarchists like Voltairine de Cleyre "came to label herself simply 'Anarchist,' and called like Malatesta for an 'Anarchism without Adjectives,' since in the absence of government many different experiments would probably be tried in various localities in order to determine the most appropriate form." [Peter Marshall, Demanding the Impossible, p. 393]

These debates had a lasting impact on the anarchist movement, with such noted anarchists as de Cleyre, Malatesta, Nettlau and Reclus adopting the tolerant perspective embodied in the expression "anarchism without adjectives" (see Nettlau's A Short History of Anarchism, pages 195 to 201 for an excellent summary of this). It is also, we add, the dominant position within the anarchist movement today with most anarchists recognising the right of other tendencies to the name "anarchist" while, obviously, having their own preferences for specific types of anarchist theory and their own arguments why other types are flawed. However, we must stress that the different forms of anarchism (communism, syndicalism, religious etc) are not mutually exclusive and you do not have to support one and hate the others. This tolerance is reflected in the expression "anarchism without adjectives."