Hundreds of thousands of protesters have taken to the streets across the United States and beyond in response to the police killing of George Floyd. Protesters in Minneapolis, New York, Los Angeles and dozens of other cities demanding justice were met with extreme police violence, leading to more deaths and numerous injuries.
A common slogan heard at the protests is “No justice, no peace!,” raising the essential question of how a political system founded on a bloody history of white supremacy, capitalism and colonialism can ever provide true and meaningful justice. Some call for police reforms. Others call for the redistribution of funds. Still others argue that abolishing the police is the best option, but many people — even on the left — find it hard to imagine the viability of such a system.
Democratic confederalism, the ideological framework organizing society in Rojava, outlines the features of a post-revolutionary justice system.
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.
by Bongani Maponyane (ZACF)We, anarchists, are committed to building a society based on self-management and equality. We identify with the analyses and experiences of Mikhail Bakunin, who stated the need for freedom beyond the limited confines of “democracy” – where you are only free to vote on who is next to govern you. Bakunin argued that freedom comes responsibility: this included responsibility to others in the maintenance of this freedom. We need a society based on these principles; an anarchist society which expects from each according to their ability, and provides to each according to their needs.
The ideas of anarchism have often been misunderstood, or sidelined. A proliferation of studies, such as Knowles’ Political Economy from Below, Peirats’ Anarchists in the Spanish Revolution, and others, have aimed to address this problem – and also to show that anarchism can never be limited to an ideology merely to keep professors and students busy in debating societies.
Anarchists have been labeled “utopians” or regarded as catalysts of chaos and violence, as at the protests in Seattle, 1999, against the World Trade Organization. However, anarchism has a constructive core and an important history as a mass movement – including in its syndicalist (trade union) form. It rejects the authoritarianism and totalitarianism often associated with Marxist regimes, and seeks to present a living alternative to classical Marxism, social democracy and the current neo-liberal hegemonic order. It rejects both the versions of Marxism that have justified massive repression, and the more cautious versions, like that of Desai in his book Marx’s Revenge, which claim that a prolonged capitalist stage – with all its horrors – remains essential before socialism can be attempted. It rejects the ideas that exploitation and oppression are “historical necessities” for historical progress.