This article will be the first in a consistent series on this blog that will be updated as ideas come to the author. It’s title is “In Defense Of A/S”. The aim will be to evaluate counter-arguments to Anarcho-syndicalism and sufficiently defend Anarcho-syndicalism against these arguments. One can think of it as a sort of frequently asked questions pertaining specifically to criticisms of Anarcho-syndicalism. In this vein some criticisms addressed in this series will be commonly made criticisms of Anarcho-syndicalism. Some criticisms will be less commonly made and may only come from a specific individual, or group of individuals. The ambition is to provide a hefty counter-weight to theories and practices opposed to Anarcho-syndicalism that acts as a resource which Anarcho-syndicalists can draw from in making convincing arguments for our cause. The argument addressed in this addition of In Defense is the argument that Anarcho-syndicalism is outdated.
This was all prompted by a comment that was left on my recent article about Noam Chomsky. I will quote the comment in full:
“As much as I agree with the author here, isn’t calling someone or oneself nowadays an ‘Anarcho-syndicalist’ somewhat like wearing a bowler hat? Just like ‘capitalism’ is so dramatically changed from that era that one really should use a different word (though we keep using the same one). Syndicalism is highly relevant historically, but today consider the diminution of actual (human) production jobs, rise in bullshit jobs, along with the exponential debt enslavement, acute wealth extraction, and annihilation of the planet – problems that were slight back then. The article author keeps rolling back to reference the 1930s as if it is the handbook for 2018. I get it, but I also feel like it is spinning the tires a bit. Perhaps the idea of scaling down productivity and abandoning it altogether is a strategy for saving the earth. Maybe this would mean less emphasis on traditional unionization and syndicalism and more on general assemblies based around job obsolescence, debt, and climate crises.”
This is a common criticism made of Anarcho-syndicalism. Since traditional Marxism and Anarcho-syndicalism first developed at a relatively early stage of capitalism’s existence which is depending on how you chart the development of these ideas, between one and two centuries ago, both are viewed as fossils of bygone leftist politics. When comrades from my organization, Workers’ Solidarity Alliance, published a critique of Center For A Stateless Society one of it’s major figures, Kevin Carson, argued in turn that Anarcho-syndicalism is a “dinosaur”. To quote Corson; “It’s ironic that they describe my practical vision as “far removed from reality” — and use the term “fantasy” in their title — because those are exactly the terms I’d use for the anarcho-syndicalist model they advocate. This is a heroic Old Left fantasy based on an obsolete mass-production technological model that resembles the real world less and less every day. And the authors ignore left-wing currents around the world that have developed specifically in response to the obsolescence of their model.” Ecologist Murray Bookchin made very similar arguments in 1992. According to Bookchin Anarchist proximity to Marxists in the first International Workingmen’s Association lead Anarcho-syndicalism to develop out of Marx’s preoccupation with an industrial proletariat concentrated in European factories in the 19th century. “Marx and Engels personally eschewed terms like “workers,” “toilers,” and “laborers,” although they were quite prepared to use these words in their popular works. They preferred to characterize industrial workers by the “scientifically” precise name of “proletarians” — that is, people who had nothing to sell but their labor power, and even more, who were the authentic producers of surplus value on production lines (an attribute that even Marxists tend to ignore these days). Insofar as the European proletariat as a class evolved from displaced preindustrial strata like landless peasants who had drifted toward the cities, the factory system became their economic home, a place that — presumably unlike the dispersed farmsteads and villages of agrarian folk — “organized” them into a cohesive whole. Driven to immiseration by capitalist accumulation and competition, this increasingly (and hopefully) class-conscious proletariat would be inexorably forced to lock horns with the capitalist order as a “hegemonic” revolutionary class and eventually overthrow bourgeois society, laying the foundations for socialism and ultimately communism. However compelling this Marxian analysis seemed from the 1840s onward, its attempt to reason out the proletariat’s “hegemonic” role in a future revolution by analogy with the seemingly revolutionary role of the bourgeoisie in feudal society was as specious as the latter was itself historically erroneous (see Bookchin, 1971, pp. 181–92). It is not my intention here to critically examine this fallacious historical scenario, which carries considerable weight among many historians to this very day. Suffice it to say that it was a very catchy thesis — and attracted not only a great variety of socialists but also many anarchists. For anarchists, Marx’s analysis provided a precise argument for why they should focus their attention on industrial workers, adopt a largely economistic approach to social development, and single out the factory as a model for a future society, more recently in particular, based on some form of “workers’ control” and “federal” form of industrial organization.”
The chestnut is that since Anarcho-syndicalism was developed first in the late 19th century and was carried forth in major ways in the early 20th century that it is only suited to deal with the economic and social reality of that time. If this were true then Anarcho-syndicalists all around the world might as well pack it in. If our ideas can’t be applied to the modern world, then what’s the point? Luckily for us just because a school of thought and practice was developed a long time ago, doesn’t mean it stopped developing since then. If one can seriously, and in good faith, claim that Anarcho-syndicalism is “outdated” and not significantly developed since the Spanish Civil War, then one clearly has not familiarized oneself with modern Anarcho-syndicalism.
International Anarcho-syndicalism was destroyed by the second world war. Fascist governments repressed Anarcho-syndicalist organizations, the war destroyed their homelands, and the International Workers’ Association which organized the Anarcho-syndicalist movement into one international organization essentially fell apart. After World War Two the international re-organized itself and it’s member organizations got back on their feet with new organizations sprouting up. Throughout much of the 20tth century since the Spanish Civil War Anarchism had been marginalized by State Socialism, War, and Fascism to a few small groups in different corners of the world. In the 1980s Anarchism sprouted up once again as a popular alternative to State Socialism and neoliberal capitalism.
In the new era Anarcho-syndicalism adapted to questions of racism, patriarchy, and the environment. The aforementioned international used to be called the “International Workingmen’s Association” as a nod to the first international of Marx, Engels, Proudhon, and Bakunin, but changed the name out of consideration for gender equality. A variety of Anarcho-syndicalism has cropped up called “green syndicalism” which puts defense of the environment from capitalism on the agenda of the revolutionary libertarian workers’ movement. Anarcho-syndicalist environmental activist Judi Bari worked to synthesize defense of the earth with working class organization working with workers to help them see their exploitation as workers and the exploitation of the earth as intertwined. The International Workers’ Association is still thriving today despite recently going through a major split. It regularly puts out statements arguing against racist anti-immigrant sentiment and for international solidarity among workers. Recently, in Bangladesh, an Anarcho-syndicalist federation has been organized. The polish revolutionary union, ZSP, has been organizing postal and supermarket workers against attacks by bosses. With the help of Anarcho-syndicalists in Indonesia of PPAS a militant union called “Kumon” was set up for Uber drivers and a large scale Uber strike took place. We could go on.
The reason that the Anarcho-syndicalist movement has carried forth into the 21st century is because the relevance of Anarcho-syndicalism is not dependent on the particular stage capitalism finds itself in. It is only dependent on the existence of capitalism itself. Bookchin claims that Marx’s argument about the proletariat is based on workers being congealed into large factories during the industrial revolution. This is a misreading of Marx. Though Marx and Marxists after him would underestimate the role of the peasantry in revolution, Marx’s argument for the working class as the “revolutionary subject” was far more fundamental than the specific conditions of the time he conjured up his theories in. Marx’s argument was that the working class is deprived of all means of subsistence in capitalist society. They have no control over the tools of production and must rent out their time to those who own production as private property in order receive an income that allows them (workers) to live. This means workers have every interest in organizing together to abolish capitalism and take control of and then run production themselves. Volume 1 of Marx’s capital states “The transformation of scattered private property, arising from individual labor, into capitalist private property is, naturally, a process incomparably more protracted, violent, and difficult than the transformation capitalistic private property, already practically resting on socialized production, into socialized property”. He goes on; “In the former case, we had the expropriation of the mass of people by a few usurpers; in the latter, we have the expropriation of a few usurpers by the mass of people”.
The relevance of Anarcho-syndicalism lies in the fact that workers would do much better to organize in their own self-managed associations to struggle against capitalism and institute a world where they collectively control the means of living then continue to suffer the exploitation and domination of capitalist relations of production. This will be the case as long as capitalism exists.
The Ghost of Anarcho-syndicalism, Murray Bookchin
1860-Today: The International Workers’ Association
Green Syndicalism – An Alternative Red-Green Vision, Jeff Shantz
Capital, Volume 1, p.296