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introduction <strong>Anarchy</strong> <strong>Works</strong> due to unnavigable chasms of distance or time. In these cases we had to rely exclusively on written representations, generally recorded by outside observers. But representation is not at all a neutral process, and outside observers project their own values and experiences onto what they are observing. of course, representation is an inevitable activity in human discourse, and moreover outside observers can contribute new and useful perspectives. However, our world is not that simple. As European civilization spread and dominated the rest of the planet, the observers it sent out were generally the surveyors, missionaries, writers, and scientists of the ruling order. On a world scale, this civilization sees itself as the only one with the right to interpret itself and all other cultures. Western systems of thought were forcibly spread around the world. Colonized societies were cut up and exploited as slave labor, economic resources, and ideolOgical capital. Non Western peoples were represented back to the West in ways that would confirm the Western worldview and sense of superiority, and justify the ongoing imperial project as necessary for the good of the peoples being forcibly civilized. As anarchists trying to abolish the power structure responsible for colonialism and many other wrongs, we want to approach these other cultures in good faith, in order to learn from them, but if we're not careful we could easily fall into the accustomed eurocentric pattern of manipulating and exploiting these other cultures for our own ideological capital. In cases where we could find no one from the community in question to review and criticize our own interpretations, we have tried to situate the storyteller in the telling, to subvert his or her status and invisibility, to deliberately challenge the validity of our own information, and to propose representations that are flexible and humble. We don't know exactly how to accomplish this balancing act, but our hope is to learn while trying. Some indigenous people whom we consider comrades in the struggle against authOrity feel that white people have no right to represent indigenous cultures, and this position is especially justified given that for five hundred years, Euro! American representations of indigenous peoples have been self-serving, exploitative, and connected to ongoing processes of genocide and colonization. On the other hand, part of our goal in publishing this book has been to challenge the historical eurocentrism of the anarchist movement and encourage ourselves to be open to other cultures. We could not do this by only presenting stories of statelessness from our own culture. The author and most of the people working on this book in an editorial capacity are white, and it is no surprise that what we write reflects our backgrounds. In fact, the central question this book seeks to address, whether anarchy could work, seems itself to be eurocentric. Only a people who have obliterated the memory of their own stateless past could ask themselves whether they need the state. We recognize that not everyone shares this historical blindspot and that what we publish here may not be useful for people from other backgrounds. But we hope that by telling stories of the cultures and struggles of other societies, we can help correct the eurocentrism endemic to some of our communities and become better allies, and better listeners, whenever people from other cultures choose to tell us their own stories. Someone who read over this text pointed out to us that reciprocity is a fundamental value of indigenous worldviews. The question he posed to us was, if anarchists who are mostly Euro! American are going to take lessons from indigenous or other communities, cultures, and nations, what will we offer in return? I hope that wherever pOSSible, we offer solidarity-widening the struggle and supporting other peoples who struggle against authority without calling themselves anarchists. After all, if we are inspired by certain other societies, shouldn't we do more to recognize and aid their ongoing struggles? 8 9
introduction Linda Tuhiwai Smith's book Decolonizing Methodologies: Research and Indigenous Peoples (London: Zed Books, 1999) offers an important perspective on some of these themes. Recommended Reading Errico Malatesta, At the Cafe: Conversations on Anarchism. London: Freedom Press, 2005. The Dark Star Collective, Quiet Rumours: An Anarcha-Feminist Reader. Oakland: AI< Press, 2002. Crimethlnc., Days of War, Nights of Love. Crimethlnc. 2002. Daniel Guerin, Anarchism: From Themy to Practice. New York: Monthly Review, 1996. bell hooks, Ain't I a Woman? Black women and feminism. Boston: South End Press, 1981. Mitchell Verter and Chaz Bufe, eds. Dreams ofFreeoom: A Ricardo Flores Magon Reader. Oakland: AK Press, 2005. Derrick]ensen, A Culture of Make Believe. White River Junction, Vermont: Chelsea Green, 2004. Vine Deloria, Jr. Custer Died for Your Sins: an Indian Manifesto. New York: Macmillan, 1969. Ward Churchill, From a Native Son; Selected Essays on lndigenism 1985-1995, Cambridge: South End Press, 1999; or his interview on Indigenism and Anarchism in the journal Upping the Anti. I. Human Nature Anarchism challenges the typical Western conception of human nature by envisioning societies built on cooperation, mutual aid, and solidarity between people, rather than competition and survival of the fittest. Aren't people naturally selflshl Everybody has a sense of self-interest, and the capability to act in a selfish way at other people's expense. But everyone also has a sense of the needs of those around them, and we are aU capable of generous and selfless actions. Human survival depends on generosity. The next time someone tells you a communal, anarchistic society could not work because people are naturally selfish, tell him he should withhold food from his children pending payment, do nothing to help his parents have a dignified retirement, never donate to charities, and never help his neighbors or be kind to strangers unless he receives compensation. Would he be able to lead a fulfilling existence, taking the capitalist philosophy to its logical conclusions? of course not. Even after hundreds of years of being suppressed, sharing and generosity remain vital to human existence. You don't have to look to radical social movements to find examples of this. The United States may be, on a structural level, the most selfish nation in the world-it is the richest of "developed" countries, but has among the lowest life expectancies because the political culture would sooner let poor people die than give them healthcare and welfare. But even in the US it's easy to fmd institutional examples of sharing that form an important part of the society. Libraries offer an interconnected network of millions of free books. PTA potlucks and neighborhood barbecues bring people together to share food and enjoy each other's company. What examples of sharing might develop outside 10 11
Page 1 and 2: Anarchism is the boldest of revolut
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economy people from taking more tha
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economy Anarchy Works revolution, c
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economy Anarchy Works antinuclear m
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environment Anarchy Works a globali
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environment Anarchy Works gardens,
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environment Anarchy Works Anarchist
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environment Anarchy Works that foun
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Anarchy Works 5. Crime Prison is th
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crime Anarchy Works whose presence
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crime Anarchy Works liberated zones
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crime Anarchy Works worth paying th
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crime Anarchy Works What's to stop
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crime Anarchy Works The current par
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crime Anarchy Warks first, philly's
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crime Anarchy Works conditions or s
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Anarchy Works 6. Revolution To put
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evolution Anarchy Works anarchism t
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evolution Anarchy Works of North Da
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evolution Anarchy Works The governm
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evolution Anarchy Works stations th
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makes less than 50% of the minimum
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evolution Anarchy Works contest wit
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evolution Anarchy Works low people
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evolution Anarchy Works they saw th
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evolution Anarchy Works We didn't l
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evolution Anarchy Works from one ge
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neighboring societies Anarchy Works
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Anarchy Works 8. The Future We are
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the future Anarchy Works dependent
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it works when we make it work Anarc
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Bibliography Emily Achtenberg, "Com
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DerrickJensen, A Language Older Tha
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William Foote Whyte and Kathleen Ki
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