Anarcha-feminism is diy,
anti-capitalist, anti-racist, anti-sexist,
trans-positive, queer, anti-ageist,
pro-woman, pro-kid, powerful,
anti-police, anti-prison, revolutionary, transformative,
lots of cake, lots of fun, direct action,
confrontational, personal, political,
collective, zine-loving, free, grass-roots…
From the zine “What the fuck is anarcha-feminism anyway?”
Created by the London anarcha-feminist kolektiv.
Isn’t anarchism essentially feminist, with its central aim of abolishing hierarchy and creating equality? While theoretically it should be, in reality anarchist organisations and people claiming to be anarchists consistently ignore (or worse, out right deny the existence of) gender oppression. The problem of gender is rarely an integral part of anti-capitalist and anti-racist discourse and struggle.
A look at history shows us that the anarchist movement has not considered feminism one of its major concerns. Although Bakunin, for example, advocated complete equality between woman and men and denounced the contradiction in many male militants who fought for socio-economic equality and freedom while being tyrants at home, Proudhon, on the other hand, pillar of the libertarian movement, was a notorious misogynist. This author of a sentences like ” the woman is a pretty animal but an animal nonetheless. She is as eager for kisses as a goat is for salt,” is still the master thinker for many. There have always been homophobic anarchists, as well, who argue that homosexuality represents a “bourgeois perversion.”
Emma Goldman described the obstacles against her when she raised this issue: “Censorship came from some of my own comrades because I was treating such ‘unnatural’ themes as homosexuality,” she related in 1912. The shell of the idea of sexual liberation has often been resuscitated but without its anti-patriarchy value. For most militants, in 1936 as in 1970, it has meant above all the sexual availability of women militants and feminists for meeting male desires.
The film and statement below by anarcha-feminist group “No Pretence” explains why a feminist analysis is as relevant to the anarchist movement today as it has ever been. The following was presented to the Anarchist Conference in 2009.
MOVEMENT or why we aren’t one
No matter how much we aspire to be ‘self-critical’ there is a clear lack of theorising and concrete action around sexism, homophobia and racism in the anarchist movement. We do not feel that the content and structure of the conference deal with gender and we’re tired of asking for space – we’re taking it ourselves.
You want to talk about history? Let’s stop pretending that feminism is a short blip in the history of political struggles. The feminism you know may be the one that has been dominated by white middle-class liberal politics – NOT the struggles and pockets of revolutionary resistance missing from our political pamphlets and ‘independent’ media. The feminism of Comandanta Yolanda, of bell hooks, of Anzaldua, of Mbuya Nehanda, of Angela Davis, of Rote Zora, of Mujeres Libres…
CLASS or is anybody out there?
We are all oppressed by the class system, but there is nobody ‘out there’ who isn’t also oppressed by white supremacy, imperialism, heterosexism, patriarchy, ableism, ageism…Pretending these systems don’t exist or can be subsumed into capitalist oppression, doesn’t deal with the problem, it just silences those people most oppressed by them, and allows for the continuing domination of these systems over our lives.
We are tired of being told that anarchists don’t need to be feminists, because ‘anarchism has feminism covered’. This is just a convenient way of forgetting the reality of gender oppression, and so ignoring the specifics of the struggle against it.
RESISTANCE or are we futile?
If the anarchist movement doesn’t recognize the power structures it reproduces, its resistance will be futile. For as well as fighting sexism ‘out there’ we must fight sexism ‘in here’ and stop pretending that oppressive systems disappear at the door of the squat or the social centre. Only a movement that understands and fights its own contradictions can provide fertile ground for real and effective resistance.
Ask yourselves this – do you believe sexism exists within the movement? When a woman comrade says she’s experienced sexual abuse or assault from a male comrade – what do you think? That it’s an individual or an isolated case? Or that it can happen – and disproportionately to women – because there is a system which allows it to develop and gives it life? Can we honestly say that our own autonomous spaces do not play a part in upholding this system?
Ask yourselves this – Why do fewer women speak in meetings? Because they think less? What is the gender of the factory worker? Why do more women do the washing up and run creches at meetings/events? What is the gender of the carer at home?
Now tell us if you believe sexism exists: tell us why men rape; why more women are battered than men; why more women are used by the state to do free and unwaged work. Tell us – are you a feminist?
We believe that in the anarchist movement, the strongest evidence of sexism lies in the choice we’re told to make between ‘unity’ and what-they-call ‘separatism’, between fighting the state and fighting sexism. Fuck that! We refuse to be seen as stereotypes of ‘feminists’ you can consume – like fucking merchandise in the capitalist workplace.
IDEAS INTO REALITY and what’s in between?
There will be no future for the anarchist movement if it doesn’t also identify as an anarcha-feminist movement. Anarcha-feminist organisational structures must exist within the movement to make anarcha-feminism an integral part of it. And you don’t need to identify as a woman to be an anarcha-feminist – every anarchist should be able to participate in the struggle against sexism.
The state’s incursion into our private lives and the relationship between sexuality and productivity from which it profits affects people of all genders. The gender binary system violently allocates us roles on the basis of our anatomy. A refusal to accept even these basic precepts will be a great hindrance to the movement.
You ask, ‘Can we find common cause despite our differences?’. We will only find common cause if we recognize that our differences are structured by numerous oppressive systems, and together fight to end each of these systems, wherever we find them.
Our feminisms must be plural, they must be anti-capitalist, anti-racist, anti-homophobic. Our inspiration must come from the actions of feminists who have helped self-identified women reach revolutionary consciousness.
Our feminisms must be revolutionary.