Lekhetho Mtetwa, a member of the Zabalaza Anarchist Communist Front (ZACF) discusses his role in the Landless People’s Movement (LPM), formed in South Africa in 2001. While the LPM was affiliated to Via Campesina, and linked to the Landless Workers Movement (Movimento dos Trabalhadores Sem Terra: MST), its activities centred on urban squatter communities, rather than farm occupations or organising alternative agrarian systems. Then-living in a squatter camp in Protea South, Soweto, Mtetwa served as the local secretary; by 2013, this was the key LPM branch. Several attempts were made by political parties to capture Protea South LPM, using patronage and promises, leading to the eventual implosion of the branch. Mtetwa provides an essential analysis of the rise and fall of the LPM, and the role that anarchists can play in such social movements.
For the past few years, most people would have come across news stories of how Kurdish fighters in Syria, especially women, have been crucial in battling the Islamic State of Iraq and Syria. Very few, however, would be aware that in the north and eastern parts of Syria these same Kurdish fighters are part of a revolution as progressive, profound and potentially as far-reaching as any in history.
In the north and eastern parts of Syria, an attempt to create an alternative system to hierarchical states, capitalism and patriarchy is underway and should it fully succeed it holds the potential to inspire the struggle for a better, more egalitarian Middle East, Africa, South Africa and indeed world. As in any revolution it has had its successes and shortcomings, but it is already an experiment worth reflecting on as it shows a far different world could be built to the extremely unequal and increasingly right-wing and authoritarian one that exists today.
The question of state government elections and running a workers or Socialist political party continues to be raised in the working class movement and the Left globally. As we may know, there was excitement about the rise of Jeremy Corbyn in the Labour Party in Britain, left political parties in certain parts of Europe and Latin America and, more recently, certain shifts to more centrist positions in the United States amongst a section of the Democratic Party calling themselves “Democratic Socialists”. In South Africa, many workers and some activists seem cautiously optimistic by NUMSA’s formation of the Socialist Revolutionary Workers Party that will seek to participate in the 2019 general elections.
When it comes to greenhouse gas emissions, South Africa falls within the 15 biggest polluters in the world. But there is also a class dimension when it comes to pinning down which sections of society are responsible for air pollution – the major polluters in South Africa are the ruling class (capitalists, politicians and top state bureaucrats) and their state and corporations (including state corporations), continuing an economy based on cheap black labour, mining and externalising costs. State-backed”empowerment” firms — for Afrikaners from 1948, and blacks from 1994 — are deeply involved.
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.