(hans-david.blogspot.com) 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]
Anarcha-feminism tries to keep feminism from becoming influenced and dominated by authoritarian ideologies or either the right or left. It proposes direct action and self-help instead of the mass reformist campaigns favoured by the “official” feminist movement, with its creation of hierarchical and centralist organisations and its illusion that having more women bosses, politicians, and soldiers is a move towards “equality.” Anarcha-feminists would point out that the so-called “management science” which women have to learn in order to become mangers in capitalist companies is essentially a set of techniques for controlling and exploiting wage workers in corporate hierarchies, whereas “feminising” society requires the elimination of capitalist wage-slavery and managerial domination altogether. Anarcha-feminists realise that learning how to become an effective exploiter or oppressor is not the path to equality (as one member of the Mujures Libres put it, “[w]e did not want to substitute a feminist hierarchy for a masculine one” [quoted by Martha A. Ackelsberg, Free Women of Spain. p.2]).
Hence anarchism’s traditional hostility to liberal (or mainstream) feminism, while supporting women’s liberation and equality. Federica Montseny (a leading figure in the Spanish Anarchist movement) argued that such feminism advocated equality for women, but did not challenge existing institutions. She argued that (mainstream) feminism’s “only ambition is to give to women of a particular class the opportunity to participate more fully in the existing system of privilege” and if these institutions “are unjust when men take advantage of them, they will still be unjust if women take advantage of them.” [quoted by Martha A. Ackelsberg, Op. Cit., pp. 90-91, p. 91]
So, in the historic anarchist movement, as Martha Ackelsberg notes, liberal/mainstream feminism was considered as being “too narrowly focused as a strategy for women’s emancipation; sexual struggle could not be separated from class struggle or from the anarchist project as a whole.” [Op. Cit., p. 91] Anarcha-feminism continues this tradition by arguing that all forms of hierarchy are wrong, not just patriarchy, and that feminism is in conflict with its own ideals if it desires simply to allow women to have the same chance of being a boss as a man does.
Anarcha-feminists, therefore, like all anarchists oppose capitalism as a denial of liberty. The ideal that an “equal opportunity” capitalism would free women ignores the fact that any such system would still see working class women oppressed by bosses (be they male or female). For anarcha-feminists, the struggle for women’s liberation cannot be separated from the struggle against hierarchy as such. As L. Susan Brown puts it:
“Anarchist-feminism, as an expression of the anarchist sensibility applied to feminist concerns, takes the individual as its starting point and, in opposition to relations of domination and subordination, argues for non-instrumental economic forms that preserver individual existential freedom, for both men and women.” [The Politics of Individualism, p. 144]
Anarcha-feminists have much to contribute to our understanding of the origins of the ecological crisis in the authoritarian values of hierarchical civilisation. For example, a number of feminist scholars have argued that the domination of nature has paralleled the domination of women, who have been identified with nature throughout history (See, for example, Carline Merchant, The Death of Nature, 1980). Both women and nature are victims of the obsession with control that characterises the authoritarian personality. For this reason, a growing number of both radical ecologists and feminists are recognising that hierarchies must be dismantled in order to achieve their respective goals.
In addition, anarcha-feminism reminds us of the importance of treating women equally with men while, at the same time, respecting women’s differences from men. In other words, that recognising and respecting diversity includes women as well as men. Too often many male anarchists assume that, because they are (in theory) opposed to sexism, they are not sexist in practice. Such an assumption is false. Anarcha-feminism brings the question of consistency between theory and practice to the front of social activism and reminds us all that we must fight not only external constraints but also internal ones.
This article is excerpts from http://www.spunk.org/texts/intro/faq/sp001547/secA3.html