A pamphlet produced in January 2009 by Brighton Solidarity Federation as a clarification of the meaning of anarcho-syndicalism in the 21st century, and as a contribution to the debate over strategy and organisation. Click
here to read the full text.
Below I've included the main section from the text I found most valuable, especially in terms of form and content.
ON FORM AND CONTENT (THE PRIMACY OF STRUGGLE)"Communist revolution is the creation of non-profit, non-mercantile, co-operative and fraternal social relations, which implies smashing the State apparatus and doing away with the division between firms, with money as the universal mediator (and master), and with work as a separate activity. That is the content… this content won’t come out of any kind of form. Some forms are incompatible with the content. We can’t reason like the end was the only thing that mattered: the end is made out of means."– Gilles Dauvé (2008)
Anarcho-syndicalism is commonly associated with particular organisational forms, namely revolutionary unions, mass meetings and mandated, recallable delegate councils. But it cannot be forgotten that these forms are necessarily the expression of some content. This is much like how a pot-maker can fashion many forms from a single lump of clay, but cannot fashion anything without the clay to start with. Structure requires substance, content precedes form. However we are not philosophers interested in such niceties for their own sake, but for their practical implications. So what is this content to which anarcho-syndicalism seeks to give form?
Simply, it is class struggle. Conflict between classes is immanent to capitalism, since capital is defined by our exploitation. We understand class struggle as a process of self-organisation to collectively advance our concrete, human needs as workers. Since these needs are in conflict with the needs of capital accumulation, the rejection of inhuman conditions carries with it the seed of a future human community; libertarian communism, the revolution described by Dauvé above. With the Workmates collective, we have an example of this content – a certain level of militancy – being given an anarcho-syndicalist form; a form which subsequently dissipated as the level of militant participation ebbed with high staff turnover and several telling defeats.
So while class struggle has primacy over the particular forms it takes, which are only means to advance our concrete needs and ultimately establish a society based on those needs, we do seek to give this struggle particular forms. These forms cannot be created from scratch, but we can seek to give disparate content a particular form, in turn focussing and developing that content. This is where the pot-maker analogy breaks down, because some forms sustain and expand the struggle while others strangle and suppress it. The relationship is dialectical in that the particular form the struggle takes in turn affects the development of the struggle. Since it is the class struggle that will create libertarian communism, we must always give it primacy over the needs of particular organisational forms. This was a lesson drawn by the Friends of Durruti when they found themselves facing expulsion from the CNT for advocating revolutionary struggle against the state of which it had become a part.
SOME NECESSARY DISTINCTIONS"The most important thing that I would to point out, is that [in Puerto Real] we managed to create a structure whereby there was a permanent assembly taking place. In other words decisions within this particular conflict were made by those people who were directly involved in the conflict."– Pepe Gomez, CNT (1995)
Before we can proceed further, we will need to make three conceptual distinctions. The reasons for such precision will become apparent in the following sections, as well as for properly understanding the Industrial Strategy which completes this pamphlet.
Permanent/non-permanent organisationsPepe Gomez above describes the assemblies in Puerto Real as “permanent”, yet he also notes how they were an expression of a “particular conflict.” Perhaps ‘regular’ captures this meaning better in English. We would define a permanent organisation as one which endures between cycles of struggle – political parties, trade unions and anarchist propaganda groups are all permanent organisations. We would define non-permanent organisations as those which are inexorably the expression of a certain level of struggle and cannot outlive it without becoming something else entirely. The assemblies described by Pepe Gomez would fit into this category. For us therefore regular meetings do not equal permanent organisation.
Mass/minority organisationsWe call a mass organisation one which is open to essentially all workers in whatever area it operates (we would call a popular organisation one open to all people, regardless of class). We call a minority organisation one which maintains specific, usually political criteria of membership which preclude some from joining. A trade union is an example of a mass organisation. A political group such as the Solidarity Federation is a minority organisation, since it requires agreement with specific, revolutionary aims and principles which are necessarily minority views outside of revolutionary upsurges. Some of the anti-war groups in 2002-4, at least those which organised via open public meetings as was the case in Brighton would be examples of a popular organisations.
Revolutionary/pro-revolutionary organisationsThe final distinction we must draw is between revolutionary and pro-revolutionary organisations. We call revolutionary organisations those which are actually capable of making a revolution. These are necessarily mass organisations since no minority can make a revolution on behalf of the class – the pitfalls of such Leninist vanguardism are well known and don’t need repeating here. We call pro-revolutionary organisations those which are in favour of revolution but which are in no position to make it themselves. Propaganda groups would be an example of this. We do find the term ‘pro-revolutionary’ less than ideal, and in fact something like ‘agitational’ might be better. However this doesn’t immediately capture the relationship of the organisation to revolution that we are trying to convey.
ORGANISATION AND ORGANISATIONAL ROLES"To organise is always a necessity, but the fixation on your own organisation can be perilous. Against that we believe in the diversity of groups and organisations, that arises from different situations and fulfil different needs in the flow of class struggle. Some are more temporary, while others are continuous."– Riff Raff (1999)
We can use the distinctions in the previous section to identify four ideal types of organisation. Of course many different forms of organisation are possible, but only some are of interest to anarcho-syndicalists since only some offer the potential to develop the class struggle both in the here-and-now and ultimately in the direction of social revolution and libertarian communism. Now while these are ideal types and therefore not all actually existing organisations fit neatly into one category or the other, they do identify the real tensions present in organisations that try to defy the logic inherent to their particular organisational form. We will discuss real-world examples below to help illustrate the argument.
Mass, permanent organisationsMass, permanent organisations are by definition de-linked from the levels of militancy of their members and class struggle more broadly. Therefore, they are not expressions of the self-organisation of workers sought by anarcho-syndicalists, but for the representation of workers as workers. We therefore recognise that neither trade unions or so-called mass workers’ parties are revolutionary organisations. In the case of trade unions, their structural role as representatives of labour power within capitalism compels them to offer disciplined workforces to the employers.
If they cannot offer the promise of industrial peace, they are in no position to negotiate. Such social partnership is inherent to the idea of mass, permanent workers representation, de-linked from class struggle. Furthermore, they divide up the class by trade and in addition to their structural limitations are bound by a host of laws just to make sure they fulfil this function, such as restrictions on secondary action and the notice needed for industrial action, all on pain of the sequestration of funds and imprisonment of officials.
If levels of militancy are low, trade unions work hand-in-hand with management to impose cuts and restructuring. If levels of struggle are higher, they will posture more militantly and operate as a limited expression of that struggle in order to appear to workers to really 'represent' their interests, calling tokenistic one-day strikes and suchlike. There are numerous recent examples.22 As and when such struggles begin to take on a self-organised character and go beyond the institutional and legal limits of the trade union form - by the development of mass meetings, wildcat action, flying pickets etc – two things can happen. The trade union will either come into conflict with the workers (as in the isolation of the Liverpool postal wildcat during the national strikes of 200723), or effectively cease to exist as a permanent organisation as it is superseded by the structures of mass meetings and the like, which as expressions of the level of militancy represent a non-permanent, potentially revolutionary supersession of the mass/permanent trade union form.
Consequently, we hold that not only are permanent mass organisations not revolutionary, but that in the final analysis they are counter-revolutionary institutions (note, we are not saying trade unionists are counter-revolutionary, the institutions are). The counter-revolutionary nature of trade unions does not arise from bad leadership, bureaucratisation and a lack of internal democracy, rather the leadership, bureaucratisation and lack of internal democracy arise from the logic of permanent mass organisations representing workers as workers. As revolutionary forms are necessarily the expression of class struggle and so necessarily non-permanent, the de-linking of form from content represents a counter-revolutionary inertia.
Of course it does not follow that we reject membership or activity within the trade unions, as their ultimately counter-revolutionary nature does not mean revolution would break out tomorrow if they suddenly ceased to be. Rather, the unions only act as a brake on struggles when they develop a degree of self-organisation in contradiction to the permanent form. Until that point, they do act as a limited expression of struggles precisely to secure their role as representatives. Consequently as workers we think it makes sense to be union members in workplaces where a trade union is recognised.
But as anarcho-syndicalists we hold no illusions in reforming them in accordance with our principles; instead arguing for, and where possible implementing, an anarcho-syndicalist strategy of mass meetings, mandated recallable delegates, delegate councils and secondary solidarity action regardless of the wishes of the union. Reforming the trade unions would be a waste of time, because the very level of self-organisation required to force such reforms would render the reforms themselves redundant, since we’d already be doing the things independently we were lobbying to be allowed to do. In workplaces where there is no recognised union, we advocate alternative structures, which will be discussed below.
Minority, permanent organisationsThese are the kinds of organisation familiar to us today. There are two distinct pro-revolutionary roles for minority permanent organisations of interest to anarcho-syndicalists: propaganda groups and networks of militants. We see these as two distinct roles that organisations can fulfil. This could be attempted as a single organisation – as is the case with the SF’s current attempts to operate a dual structure of locals and industrial networks – or separate organisations, each focusing on its own role. We will elaborate our preference in the following ‘how we see it’ section, for now it is sufficient to understand that within a given type of organisation there can be distinct roles. We do not find it useful to refer to any kind of minority organisation - even an industrial/workplace one - as a union as in English in particular this has the connotations of mass organisations, for which we reserve the term.
Minority, non-permanent organisationsThis type of organisation essentially mirrors minority/permanent ones, except that they will be created out of the needs of the class struggle at given times and places rather then being something we could have a general strategy for building. Examples would be the Friends of Durruti as a hybrid propaganda group/network of militants, and arguably workplace groups like McDonalds Workers Resistance,24 the informal social networks of ‘faceless resistance’ described by the Swedish communist group Kämpa Tillsammans,here." href="#footnote25_4m2r2pd">25 or some of the groups of anti-war activists that formed during the upsurge in anti-war sentiments in 2002-3. On account of their varied and non-permanent nature the only strategic approach to such organisations we can offer is to support them where they form and to try and create them in our own workplaces or localities as and when conditions permit.
Mass, non-permanent organisationsMass, non-permanent organisations are a product of a certain level of class struggle, and therefore they cannot simply be built piecemeal by recruitment. For us, these organisations are the only type that are potentially revolutionary, as they are the mass expression of heightened class conflict. The organisations we can build in the present are the pro-revolutionary, minority ones, which can network, propagandise and agitate to develop the class struggle and give it anarcho-syndicalist forms as it develops. We think failure to recognise the fundamental difference between mass revolutionary organisations and minority pro-revolutionary organisations can only lead to practical confusion and demoralisation. Only if we recognise the relationship of organisation to class struggle can we be clear about what is possible and practical in the here and now and also how this gets us closer to the mass, revolutionary unions we want to see (more on which in the following section ‘how we see it’).
RepriseIt must be borne in mind that these four organisational types are to a certain extent idealised ones. In reality, groups exist that are in fact combinations of them. However these ideal types represent real tensions. For instance the paradox of a mass, directly democratic revolutionary organisation in times when the majority of workers are not pro-revolutionary places real limits on the size of attempts to create revolutionary unions in the here and now. Take for example the split between the Spanish CNT and the CGT over participation in state-run class collaborationist works councils.
The departure of the Swedish SAC from the International Workers Association (IWA) for similar reasons also reflects this paradox: internal democracy in a mass organisation when the majority of workers are not pro-revolutionary means the organisation has to sacrifice either internal democracy or its revolutionary principles – either way breaking with anarcho-syndicalism - the only other alternative being implausibly successful internal education to turn all members into pro-revolutionaries. Furthermore, the very co-existence of revolutionary organisations with the state is a necessarily unstable, temporary situation of dual power, they either make a revolution, are repressed, or accommodate themselves to legal existence as a regularised trade union.
Consequently while the organisational types we have described are not definitive of all actually-existing organisations, they do demonstrate the distinct types that exist and the tensions present within organisations that try to combine them. The paradox is only resolved with increased levels of class struggle and class consciousness – hence revolutionary unions are necessarily non-permanent products of struggle, and attempts to maintain them beyond the struggle of which they are an expression will see them lapse into a counter-revolutionary role. Without militant struggle they couldn’t but become organs for the representation of workers within capitalism, not the ultimate abolition of the working class...
