Building black working class counter-power against state, capital and national oppression: Interviewing Warren McGregor, ZACF, South Africa
Interview with Warren McGregor of the Zabalaza Anarchist Communist Front (ZACF), South Africa: What is anarchism? Who really rules South Africa? Should we form a “workers party”? How does anarchism address racial and national oppression? How can we build working class counter-power? What is the state of the left? How do we link fights for reforms to revolutionary transformation and counter-power? Where does anarchism come from and what is its history in South Africa? Where to now?
Warren McGregor is an activist born in the Coloured townships of the Cape Flats, now resident in Johannesburg, where he is involved in working class and union education.
Leroy Maisiri (LM): First of all thank you so much for your time, and making room for me in your busy schedule. Please kindly begin stating your name and any political affiliations you have with organisations or movements within the left.
Warren McGregor (WM): It’s a pleasure, but please call me “Warren.” I am a member of the Zabalaza Anarchist Communist Front (ZACF), as well as of the Tokologo African Anarchist Collective (TAAC), and I identify myself politically as an anarchist.
LM: It appears there is a new interest in forming a “worker’s party” in South Africa at present. Some people think the National Union of Metalworkers of South Africa (NUMSA) will be the heart of that party, given its recent separation Read the rest of this entry »
Selby Semela, a leading figure in the 1976 revolt against apartheid, political exile, and author (with Sam Thompson and Norman Abraham), of “Reflections on the Black Consciousness Movement and the South African Revolution”, passed away on Wednesday, 22 August, 2018, aged but 60 years.
This is a 1979 Situationist-influenced text describing the mass student and worker protests that, in 1976 and 1977, shook apartheid South Africa with mass protests and general strikes. Written by two exiled black South Africans — Norman Abraham and Selby Semela, a leading figure in “76” — and an American revolutionary — Sam Thompson — the text is critical of heirarchical, nationalist and vanguardist modes of struggle, and affirms, instead, “the real black proletarian struggle in South Africa”. We do not endorse its every word, but we are republishing it, in honour of Semela who recently passed away, and to help recover and draw attention to the long, rich history of libertarian, class-stuggle socialist currents in Africa.
Racism has been a curse in South Africa, and remains embedded in the society. But how scientific are racist ideas? Where do they come from? And how can we fight racism and create a truly equal and fair society? What do we as revolutionary anarchists think?
Racial conflict, inequality, and hatred are not natural, but fed and reared by capitalism and the state. To really change the system, we need a massive programme of upgrading education, health, housing and services; an end to the racist heap labour system; a challenge to the ideological (ideas) control that splits the working class; and a radical redistribution of wealth and power to the working class and poor –which in South Africa, means primarily the black working class and poor –as part of a social revolution.
A call for socialist Left unity is heard widely today in South Africa, but is usually taken as a call for unity of praxis (unity in theoretical programme and action). This is sometimes framed as transcending old divides (these seen as outdated, divisive or dismissed as dogmatic), and sometimes as unity in order to have action (rhetorically set up as the opposite of “arm chair” theory).
What do we as revolutionary anarchists think?
In this edition of the Education Series we look at one of the greatest experiments with an alternative to capitalism: the 1936 Spanish Revolution. People today seeking a democratic socialist and egalitarian society can draw lessons from both its successes and failures.
The Spanish Revolution occurred in the context of a civil war, but even so for a short period of time social relations changed – bosses were fired; workers practiced direct democracy in the fields and factories; greater gender equality was won; and socialism from below looked like a possibility.
In this education series we look at experiments, which have arisen through working class struggles, to create alternatives to capitalism. This will include looking at present and past alternatives to capitalism. In doing this, we are not saying these experiments should be carbon copied – they have often taken place in very different times and contexts.
Rather we are trying to show that, through struggle and experimentation, new societies that overturn capitalism can be brought into being; even under very harsh conditions. This, we believe, provides hope to working class struggles: what we have today under the capitalist and state system can be ended and replaced by a better society. Experiments in alternatives show clearly how another world is possible.
In this article, the first article of the education series on alternatives to capitalism, we look at an experiment that is taking place today, known as the Rojava Revolution, to overturn capitalism and the state system in northern Syria (which is being subjected to an imperialist and civil war). In Rojava a social revolution, influenced by libertarian socialism, has been underway since 2012 and a new society has emerged in the process.