Is Anarchism collectivism or individualism? The answer is neither, and both.

Anarchism is rather a fusion of the two: Stigmergy.

A beautiful ant colony on College Campus in Mu...
Image via Wikipedia

The latest post from Kevin Carson, while very good on its own as always, just introduced me to a term I’d never head before: Stigmergy. And reading about it, as trite and annoying as it may be, made me want to declare: THIS.

This seems to fit in perfectly with my understanding of how an anarchist society might develop around chaotic principles and emergent order. I always understood however that such a society would include both strong individualism and powerful collective action. However those terms are usually demonized or assaulted by statists and propertarians respectively and you end up with endless ad hominems and misunderstanding (“LOL isn’t Libertarian Socialism an oxymoron LOL”) which make us lose endless time trying to unschool people out of.

It’s very good to know that there’s a term which precicely describes how an anarchist organization would look like and does not imply strawmen of Bolsheviks or Randroids.

The more interesting thing is how such a term is primarily related at the moment to animal organizational forms, particularly those of insects such as ants and their swarm intelligence. And if one considers how ants are arguably the most productive and industrious species of the planet, it really paints some interesting possibilities in case a species which has far more power and intelligence in one unit than a whole ant colony (i.e. humans) embraces a stigmergic social organization.

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Representative Democracy works!

Once again we see the many ways why State Democracy can do nothing less than support Big Capital.

Civic Duty
Image by trp0 via Flickr

Back in 2005 Europe rejected patents in software. What can big business do when they cannot bribe and scare politicians to doing their bidding and act against the wishes of the populace at large? Circumvent them.

This is the standard workings of Representative State Democracy.

  • Does the state preserve and enrich Big Capital? Then leave it as it is.
  • Is democracy changing the role of the state to provide for the public instead? Lobby politicians via fear and lies (eg. war on terror/drugs/communism/immigrants) so that they will react in a way that will preserve and enrich Big Capital instead.
  • Is popular support for a particular direction (eg Socialist policies, anti-Patents etc) too strong to oppose via right-wing parties or sentiments? Finance those politicians belonging to that popular party who agree to preserve and enrich Big Capital.
  • Did a Big Capital hostile party and politicians nevertheless get into power? Use the state bureaucracy and other non-democratic apparati to delay change and get your will anyway (Note: This is what is happening in the article above)
  • Is bureaucracy and non-democratic apparati not strong enough to delay or prevent a change? Withdraw capital from the economy and outsource your business to more friendly countries. Manufacture Consent via the media to make it seem as if the issues created by this “starving” of the economy are the result of the new government policies. Use the discontent this creates to fund and promote a more Big Capital friendly party for the next elections.
  • Did this economic subversion have the opposite result of radicalizing the working class and giving more credence to radically anti-Big Capital government to proceed with more reforms? Conspire with the military leaders and attempt to setup a military coup.
  • Are the military leaders too loyal or did they fail in the coup attempt? Continue destabilizing the economy, fund the fascists and and hope for the best.
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The Politics of Change

Or: My, what a can of worms I opened yesterday…

A segment of a social network
Image via Wikipedia

Yesterday I discovered how the Starcraft reddit had implemented little icons next to each user’s name (of those that wanted it) which could display which faction they belonged to. I found the idea cute and an interesting way to add some more character into the discussion. I thought that something similar would be a nice addition to the /r/anarchism so I experimented a bit and then implemented it to see what others thought about it.

Initially I opened a thread announcing it. Everyone could request any icon they wished for among the available options. I figured that if people don’t want one, they can simply ignore it and those who do can get one. If very few got a star, the change would be practically invisible. If many wanted one, then it would show that it was indeed a good option to have.

I expected some people not to like it and I just assumed that if they had a good argument against it, a democratic vote would decide if people agreed with them to take the stylesheet change down or keep it up. I did not expect to be called a dictator…

I won’t respond to the shallow baiting some are all too eager to fling around when things don’t go their way (read: when the community does not back them up) but I thought it would be useful to explain why I act the way I do, why this is beneficial and why the alternative is not a good idea.

Change Boldly, Reverse Democratically.

My theory on changes is that any of them that are opt-in and easy to reverse do not need democratic consensus to be attempted. I get my idea from Wikipedia and the brilliant way it’s worked for that until now where it urges people to be bold in their changes since any mistake can be easily fixed and/or reversed when needed and the damage should be non-existent until it is. Much like that, I believe that any change in society that affects only those who decide to follow it, does not have the capacity to cause immediate damage and can be reversed easily should it be requested, should be tried boldly.

This usually affect the most novel and the most interesting ideas. Being for opt-in ideas, it practically limits this practice to those ideas that enhance individualism rather than modify the collective as a whole. In the end, it affects those ideas which are the most likely to be opposed by conservative minds and those ideas who are very likely to be rejected by those who have not experienced them.

This is important to clarify because it’s these ideas that not only make a society or community more interesting and colourful, but are the ones that promote individualism, creativity and serve as the “beachhead” and basis for others to build upon them. It is exactly those ideas which change the chaotic environment in unexpected ways and allow a new and better emergent order. The throttling of those ideas would be disastrous for the cultural health of a community.

To give you real life example of such ideas, think of creativity and innovation. For example, a person designing a new style of clothing, or an engineer designing a revolutionary technology like the steam engine or the TCP/IP protocol, or even a person who starts living in a completely novel lifestyle. Certainly nobody would request that those people refrain from introducing such changes until a consensus has been reached in society. Those changes affect the individual first and foremost and only those who want them would embrace them.

And yet, that those changes would affect the environment and the society as a whole is certain. Some will do it far more than others but everything that affects individuals – from fashion, to lifestyle to technology – can in turn change the society once a critical mass of individuals start following it. One can simply see how for example, the Internet, which is a completely opt-in technology, has shaped and continues to shape the face of our global society in it short existence. And the more people that start to use it, the more powerful it becomes to perform this change. Mannerisms, clothes, lifestyle practices etc also have the same possibilities which can easily be seen in our history.

Is this an argument to request consensus decision before those are introduced? If this was an anarchist society and a technology like the early Internet was developed, do you think it would be a good idea to block it until a democratic vote was taken on it? Those enthusiasts old enough to remember those early days will certainly remember the rampart scaremongering surrounding it during those times. You could find practically weekly a columnist from one traditional newspaper or another warning us of all the horrible consequences it would have when it became widespread. I don’t think any of them came even closer to materializing. Instead, new ways of use were discovered which further changed the way it was used in ways that nobody could even imagine.

Think of Twitter for example. At the early ages of the internet, it couldn’t be even imagined. When it was first introduced, it was widely dismissed and/or assaulted by a vocal minority (among the majority who didn’t use it) that was nevertheless bigger than the majority which found it exciting and interesting. If one would have a democratic vote at that point, at the point of introduction, twitter would not exist today. The majority who was hostile to it was simply larger than the bleeding edge minority that wanted to try it. This is a fact of reality. The conservative vocal minority will always be larger at the start-of-life of a particular innovation, than the progressive vocal minority who wants to use it.

Twitter, much like the internet persisted. Slowly,the progressive minority found more and more novel ways to use it, the membership of Twitter increased and a critical mass was reached. A critical mass which, while still a minority among Internet users, has a profound and significant effect on society. Twitter is starting to have a real societal effect in the way people communicate. From the political campaigns, to advertising, to reactionary communications among anarchists during riots!

Think: Nobody would have even thought this was possible until it happened naturally. Until order emerged out of chaos.

Nobody could argue that Twitter did not have a profound effect on the community it was introduced into (The Internet community first, the greater society second). And yet, nobody but the very misguided would suggest that it was a mistake that Twitter was not introduced consensually. Twitter was introduced boldly but as an opt-in method. People who wanted it can use it and the success of it as a service would depend on those opting-in. That means, that if it was discovered that it had a harmful effect, it would eventually change or die a natural death as people stopped using it and were not replaced. This is the first security valve that exist for all the bold opt-in changes.

The second one does not exist in all societies but the truly democratic ones. The option for a community to convene and decide if they wish to ban a particular change that is having a harmful effect on them. This is however the nuclear option and one which can have as much a harmful effect on creative changes as the ones I mentioned above, as voting before each change. If a democratic vote it convened at the early life of a change, the vocal conservative minority will once again out-weight the vocal progressive minority which will not have had a chance to grow by showing the beneficial effects of the change.

This democratic choice needs to be taken not just when a change has been introduced but when the practice of it has empirically and materially had a harmful effect. It needs to be base on evidence, on balancing the good against the bad and not scaremongering. It requires thus enough of a trial time on any change to allow it to be judged in practice. However, unlike a market economy or a dictatorship, this “nuclear option” can be a life-saviour on a technology which is indeed harmful due to its externalities. And while some will certainly complain about the loss of freedom of banning something which a minority might still want, the luxuries of the few should never out-weight the damage done to the many.

This is primarily why bold changes need to be easily reversible. While I’m all for such modifications, I would never dream of instituting a change that cannot be reversed or that has such likelihood of further implications that make it irreversible. My change on /r/anarchism’s stylesheet for example can be removed in 3 clicks. However when I say “implications” this obviously does not include democratic support for a good idea, as some have implied. Such a support does not mean that a change is technically irreversible but rather that people wish for it to stay. A technical implication would rather be something like digging an oil rig in the sea when knowing that that there’s a change for it to explode and pollute the surrounding environment catastrophically. In short, a change which cannot be reversed given democratic opposition.

When such reversibility is existent, being bold is not an issue. Any of us can make mistakes or miss some consequence that emerges later on and being able to quickly revert things to the way they were is the fallback solution to a bold change that did not work as intended. However, like before, the harmful effect needs to be existent and not theoretical. Scaremongering will not do. Such harmful effects will then convince the community to oppose it democratically and reverse it or modify it so as to avoid those effects. No real argument will be required.

Furthermore, bold changes can be done on top of bold changes to as to improve on them and give more options. This does not include the bold change of reversing them without them having a chance to be trialed. Say for example that the stylesheet change I did ended up looking fugly (and indeed my initial change was also opposed exactly for this point by some). While one change is for it to be reversed, another one which is also quicker (as it would not require a democratic vote) and better would be to make it nicer. And indeed this is what another mod did, by replacing the big flags I used with small stylish stars. Not only was he bold in turn, but in a future vote we can have three options rather than just two. Flags, Stars or Removal.

Isn’t this dictatorship?

One thing that some anarchists were very eager to throw against me was the accusation of acting like a dictator to the subreddit. They claim that because I acted without consent, I forced everyone to accept my change. But this should be fairly easy to see why it’s false.

First of all, dictators don’t make their choices opt-in. They force them on the society at large because they want them to happen. Had dictators made unpopular decisions as opt-in, they would have never had any effect as people would simply ignore them. This is why dictators and oligarchies end up dragging the unwilling populace behind their “visions”.

On one hand, the ease by which such visions can be attempted is a particular benefit for a dictatorship, allowing a progressive dictator to make rapid changes. This is naturally outweighted by all the bad things that follow a dictatorship, especially the inability to reverse a bad decision or even opt-out of it. The trick to is to keep the good (easy progressive changes) and discard the bad (not being able to reverse bad ones, among everything else). This is what bold changes attempt to achieve.

A dictators decision would not be reversible given democratic opposition. The people accusing me of acting like one, take the considerable support my idea has had and claim that because they can now not reverse the change as people like it, it might as well have been a dictatorial edict. But the little option that the idea is only irreversible because people want it makes all the difference in the world. It means that when and if harmful effects are discovered from it, it can still be removed or fixed. You do not have such an option with a dictatorial edict. In fact, especially because that was the idea of the supreme ruler, it’s very unlikely that he would change it even when harmful effects are obvious, simply because of personal pride.

I consider such accusation to be nothing more than baiting. Trying to shame me with a label which does not fit, just because they know anarchist abhor this accusation and are especially sensitive to it. IMO The accusation itself is shameful to those making it.

I was planning on writing about the issues that will occur if we require consensus before every change but I notice that this post is already getting quite long so instead I’m going to close this post now and write about the harmful effects of democratic fetishism in a future post.

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Does not-voting help the fascists?

Fascists are as incapable to use electioneering to gain practical power as much as Socialists and Communists.

flag of the Spanish Falange Party
Image via Wikipedia

One very frequent argument I hear when I suggest that people, and especially anarchists should abstain from voting is that by doing this, we only play into the hands of fascists who use the lower turnout to get a bigger influence in electoral politics and therefore actual power. It is claimed that if the fascists manage to get in the government, things can only end up being worse than if a liberal or social democrat was there. It’s suggested then that it is a a better option to vote for the lesser evil just so that things don’t deteriorate even more.

However this argument, especially when coming from anarchists, seems to suggest the the slugginess and ineffectiveness of the state somehow is lifted when a extremist right-wing party is in power. That somehow fascists will be able to push through measures that other governments couldn’t without a hassle and that they would be even more in league with the ruling elite than every other politician.

I do not see any of this as very likely. The state will remain ineffective and the fascists will not be able to change either the constitutions or the legal system.  Much like the conservatives and the social democrats, they will be mired in parliamentarism and forced to sing the capitalist’s tune like every other politician. This means that they will be unable to boost their support in the working class by making things any better for them in any practical way and they will be unable to crony up to the capitalists without risking working class direct action.

Perhaps the fear is that they’re going to try to pass more xenophobic and authoritarian measures while they’re in force, but to tell you the truth, I don’t see this as any different than what the current governments are doing already. Perhaps you fear that they’re going to accelerate this? I doubt it, not only because it’s unlikely that they’ll have enough electoral majority to do this without the usual degree  of incompetence but even if there’s enough people abstaining from elections (in favour of direct action) to give them a powerful parliamentary majority, then it would also mean that there’s a lot of people to resist and consciously ignore any new fascist rules.

Perhaps the fear is that through Parliamentarism, they’ll be able to gather popular support by gaining visibility and/or funds from the laws that provide state funding to parties. History should have proven how useless the former is. Marxist-Leninist parties have been in the parliament for ages and it has done nothing to increase their support or their visibility. They only end up sounding antiquated and largely ignored except by those who are already convinced. Using parliamentarism for propaganda is a failure. As for the latter, this is not really going to empower them any more than any other party. At best they’ll simply abuse the money for their own personal expenses and destroy their own trust and at worst they’ll use it to fund extra-parliamentary activities with an amount that is less than what they would have if they put their efforts there in the first place.

Perhaps the fear is that they’ll increase and intensify the corporate cronyism, but this in turn would simply make them indistinguishable as a party from any other right-winger. History has shown how much the state is a tool for capital anyway, regardless of which position the ruling party espouses rhetorically. A Fascist party will at best sell the interests of the working class to the capitalist at an unsustainable rate, that is, a rate of exploitation that will quickly radicalize the working class to the point of rebellion, rather than the slow erosion of conservatives or the sweet palliatives of the social democrats.  This in turn will only marginalize the Fascists more and turn more people towards the only thing that can actually work for change: Direct Action.

Perhaps the fear is that the parties of the early 20th century will be revived in different forms and enact similar atrocities. However this misses a few very important differences with that time. First of all, those parties manage to do what they did, exactly because they had significant support from the populace at large, who at that time was clueless about the intentions of Fascists. This was in fact the reason why they managed to gain power even while not being democratically elected and why they didn’t have to. Their power did not stem from elections but by the large number of citizens who, even when not supportive, were willing to passively accept their rule, even when they voted against them during elections.

In fact, elections had very little to do with the power of those regimes. Mussolini practically grabbed power by the throat through fear and terror. Franco simply maneuvered himself into position within the Rebel forces during the Spanish revolution and then conquered all the outside opposition – and was not even a fascist to boot. Hirohito was a monarch and assumed power via birthright. Hitler was the only one who could be said to have been elected, but that is seriously stretching the meaning of democracy and ignores the significant maneuvering and terror he had to manufacture in order to place himself into power. It’s ignoring the real material circumstances that surrounded his rise to power (the economic situation in Germany particularly) and how those don’t exist in most areas which have fascists running for office. It was the material circumstances, combined with a reign of terror, ignorance of fascism, handy scapegoats and the still heavy religious and traditional populace which could be dragged along via their delusions and respect for authority.

In almost every area where people claim that we need to vote just to prevent the fascists, almost none of these circumstances exist and in fact, many can’t exist anymore. For most of the first world nations, respect for religious authority and especially organized religion is in decline. Traditionalism is fading and only Nationalism is poised to regain some credence given worsening economic conditions. But nationalism cannot carry the ball alone. Furthermore, there’s no handy USSR and evil commies to use an as external threat, although I’m certain China might come in handy for that purpose if push comes to shove. Fascism has also been severely discredited in the minds of most humans by now, making it even more unlikely that they’ll ever enjoy the mindless support of the 20s and 30s.

So at the end, you have a toothless threat. I’m not saying it’s not a threat at all of course, but the issue will not come through elections, but by them gathering popular support and/or pushing through an agenda via terror and lies. And those direct action tactics will not be defeated by counter-electioneering any more than voting prevented Mussolini, Hitler or Franco from coming into power. They will not be defeated by simple arguments either for that matter as Fascism is far more about emotion than it is about reason.

No, the only thing that can prevent fascism from ever coming back to power is the same thing they will use to practically do so: Direct Action. By countering their terror through mutual aid. By countering their shows of power via counter-rallies. By striking back on their acts of violence. In short, by not letting people believe that the Fascists are the only ones willing to take action in difficult situations when words are not enough.

Suggesting to take part in elections in order to oppose the fascists is not only useless, but is furthermore playing into the hands of the state which uses a handy boogieman to gain votes for the lesser evil parties at best or simply provide itself with legitimacy at worst. And anarchists especially, should know better than to play into the hand of the ruling elite just because fascists are considered to be the greatest evil.

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Why the Non-Aggression Principle is useless as a moral guideline

Can the Zero Aggression principle point out to the direct way to act? No it’s so vague as to be useless.

Liberty in need of a light
Image Unrelated by Henrique Vicente via Flickr

Right-Libertarians, “Anarcho”-Capitalists, and assorted propertarians very frequently cite the Non-Aggression principle or Zero Aggression principle (Commonly called NAP or ZAP) as a core tenet of their ideology. It is brought up as the building block of voluntaryism on which free markets can be built and proudly displayed to show how morally superior such a society would be compared to anything else which, by the absence of the NAP, is defined to have an involuntary aspect.

But what exactly is the NAP? The specific details might differ depending on the encompassing ideology, but the central point generally seems to be that no human should aggress over another human. This is meant to mean the initial use of coercive force as well as the threat of such.

Now, if left to this end, this is not a half-bad principle, basically saying that people shouldn’t attack or threaten to attack others. However at this stage, it is also pretty much unnecessary to be given an explicit existence as a “principle” as the generic principle of freedom already encompasses this (i.e. attacking another person would violate their freedom). Other moral theories, particularly the utilitarian variants already encompass such rules (with stipulation) as a natural consequence of their suggestions. In the end, this basic form of non-aggression ends up sounding like a shallow “Thou shalt not kill” which, while pretty clear, when strictly adhered to can lead to worse results (such as foregoing killing in self-defence) or requires a more advanced moral framework above it which clarifies when it is, in fact, acceptable to kill.

But propertarians do not generally leave it at just that but rather try to sneakily expand it by linking it with private property rights. You see, the NAP is frequently derived directly from the Self-Ownership “axiom” and thus the wrongly derived property rights are treated as an extension of the self. Therefore one can then treat violation of private property rights as an act of “initated force”, even though no actual violence or threat of violence has been perpetuated. This is turn is used as a cause to use actual violence or threat of violence on the violator of property rights.

It thus becomes that the NAP, when combined with Self-Ownership conveniently becomes an excuse for someone to initiate real, literal violence against someone else. The right to freedom or utilitarian moral rules reserve the right for people to defend themselves against aggression, that is, to take only as much action as needed to stop the aggression against their person. This is pretty self-evident when achieved, both to the one being attacked and to any observers (i.e. it’s obvious when two people have stopped exchanging blows and threats). When extended to private property however, things get far far more complex.

While it’s easy to understand that someone “aggresses” when they steal something from another person (which is why most other moral systems do not require a NAP to label theft as wrong), things get pretty murky when one goes beyond that. Do I “initiate force” when I use a productive machine without paying rent? How about if I pay only enough rent to cover the cost of the machine? Do I “initiate force” when I toil the unused land that is owned by someone else? How about when I trespass?

This is further complicated by the claims of the NAP proponents that the NAP does not excuse any and all acts of self-defence but is rather limited by the level of aggression. We’re informed that it does not in fact, grant the right of shooting trespassers. But this again does not really clarify the matter. Whereas in literal aggression, one is always aware of the level the initiator is using (threats, shoving, punching, lethal weapons etc) and can respond in kind, in this extended field of aggression you’re left to comparing apples with oranges. What is the correct response to someone trespassing your property? Trespassing on their property? Forcibly taking them out? Threatening to shoot them and then follow through if they don’t comply? The truth of the matter is that unlike literal aggression, you cannot discover how you can respond in kind intuitively.

Thus we see that unlike actual aggression where equal reaction can cancel the aggression (i.e. shoving can defend against shoving, punching can defend against punches etc), in “aggression” on property via the NAP, the self-defence enacted is and must always be different and stronger than the act of “aggression”. A trespasser cannot be removed by counter-trespassing. They must be forcibly removed and this is very likely to require (threats of) lethal force if they do not comply. This get even more complicated if that person does not accept the NAP and considers the literal acts of aggression against them as the initiation of force it is and defends in kind.

There is no solution to this issue. The NAP, as a moral rule is incapable of making any suggestions or providing any solutions as it does not say anything substantial other than the vacuous “Thou shalt not initiate violence”. Rather we are told that an extensive legal system will be required which will either interpret some kind of “natural law” or be somehow employ objective judges which make the perfect decisions. Something like the system of wealthy libertarian judges that Murray Rothbard proposed, which would follow some kind of “libertarian law”. In short, nothing more than a subjective legal system built around the principles that people like Rothbard prefer.

And all these issues occur before we even consider that extrapolating private property rights from the “axiom” of Self-Ownership is a non sequitur as it’s impossible to deride a particular set of ownership rights out of it (which is why you can see how much and how many libertarians disagree on what specific ownership rights to use). Due to this, a NAP that ideologically protects a particular set of ownership rights is nothing more than a subjective argument against the things a particular person does not like. That one does not like people trespassing on his property so he calls that “an initiation of force”. That other one does not consider trespassing to be such, but it’s certainly an “initiation of force” when workers don’t pay him rent for a factory’s costs he’s already recovered.

The NAP is shown to be pretty much a shallow principle. When limited to actual physical force, it’s superseded and made obsolete by moral systems which can explain when force is justified or not. When extended to concepts which are not immediately intuitive, its subjective nature quickly devolves it to shouting matches which can only be settled by a homogeneous system of courts and enforcement agencies. A de-facto state.

To me, when someone explains that according to the NAP, this or that is wrong, they mostly sound like “This or that is wrong, because I say so.”

Voting is bad, M'kay?

Why I don’t vote in state elections and neither should you.

Second round of the French presidential electi...

It seems a lot of discussions have been going on lately, both in the Anarchosphere and in reddit, on the subject of voting in state elections. Surprisingly a lot of anarchists have come out in favour of voting with various arguments on the issue. Since I keep getting caught in these discussions, I’ll try to explain my own reasoning on why I refuse to participate in elections, why this is not bad and counter some of the arguments for voting commonly thrown around by anarchists.

Why I refuse to vote

I used to vote black/white and I used to vote for third/small parties. Then I wisened up. I realized that no matter who one votes for, they end up voting for the system as a whole as well. Our choice between the few bad options we’re presented within a rigged game only serve to reinforce the lie that the government is simply following “the will of the people”.

To give a more extreme example to make the point: If some random people suddenly asked your society to vote on whether you’d prefer to become chattel slaves, work in a sweatshop, or become sex slave, it’s obvious that some choice might be better than the others for you. Some of those would be the “lesser evil”. However, as a whole, all those options are worse than many other alternatives which involves neither of these three. If you society nevertheless voted on one of these three and the majority decided that they’d prefer to become sweatshop workers, you have just granted legitimacy to those random people to decide the options by which you’d have to live. The healthy option would have been to wonder why these crazy people are asking you to vote on crazy options and ignore them while you continue with your lives.

Now imagine that those random people forcefully conquered your society anyway and made you all chattel slaves. After a while, when the people in your society have increased their power and outright military control is not enough, the conquerors get “enlightened”, declare a democracy and ask you to choose from one of the three options above. Only a fool would not notice that this is a desperate ploy to defuse the situation before a revolt. Only a fool would not notice that the choices given are not as good as what preceded the military conquest.

The difference between this theoretical example and the situation we are now is only that we’ve already been forced into one of the worst choices by historical precedence (i.e. the state violence that preceded and support capitalism) and instead of outright discarding all the bad choices and laughing at the crazy people who ask us to make them, we instead vote on the slightly better choice that will naturally retain the power of those random people. The difference is that we do not see the alternatives as clearly as would those theoretical people who started out free.The difference is that the conquerors left a few generations pass so that we now consider our situation normal and voting an improvement.

In short, voting serves to masquerade the violent acts which preceded it and make the bad choices we’re presented seem as better than they truly are. The reason we should not vote is because we need to expose the farce that is representative democracy and point out that we’re not bound by the options set by conquerors. The more people that do this, the shakier the propaganda the state has to legitimize itself. Once the percentage of people voting drops very low then the government starts looking a lot less like “the will of the people” and much more than the usurpers of power and the gendarme of the ruling elite that they truly are. Once less than 25% percent of people vote, I can easily argue that a government that is ignored by 3/4ths of the population has no legitimacy to govern over me and agitate that any use of force by the police or the army is an act of aggression by an external party.

But I cannot argue this as easily when the majority of people around me continue to vote and continue to think that the government, while not exactly representing themselves, represents the collective will. And this is why it’s especially counter-productive for anarchists to vote. We’re the ones who should be setting the example for fuck’s sake. If even we can’t refrain from participating in the farce, how do we expect that non-anarchists would even consider that there’s anything horribly wrong about it? How does one then answer the question “If you think elections don’t work, then why do you participate?” by a non-anarchist? Do you tell them that they work a little instead? But if they “work a little” for an anarchist, certainly they would work a lot for a non-anarchist. If for someone who is aiming for a stateless society, elections can be useful at times, then for someone who still believes in the state, proper participation in electioneering campaigns and putting one’s efforts in that area, would be a worthwhile prospect.

Is Non-Voting Bad?

Not if one considers that “democratic” governments don’t work for us. Not voting for the bad choices that I’m presented with will not change anything about my situation. Oh we hear talk about the greater and lesser evil and rampart fear-mongering from both sides of the puppet show, but the truth of the matter is that no matter how evil the other side is to us, they end up acting very similar in actual practice. There’s very very little substantial differences between parties in power at the moment, no matter their rhetoric.

And yet it seems people still listen to their rhetoric and believe it. They still believe that labour governments will be better than “Right-wing” ones, or that conservative governments will be more responsible than liberal ones. But in the end, they end up doing practically the same and often even worse. “Labour” governments usually assault workers with harsher measures than their predecessors. Conservative governments end up spending more. Liberal democracies end up restricting more. Communist parties end up increasing the rates of exploitation. And yet, some anarchists still believe that voting for Labour over Tory or Barack over McCain is somehow going to make things be less bad.

But this is based on faith and nothing else. The basic argument after the fact is always something like: Well, so-and-so is worse than I expected but certainly he’s not as bad as the other guy would have been. But this is based on nothing more than personal delusions. Both would have been just as bad as they serve primarily the same interests. Anarchists then engage in the same self-delusion that the rest of the “moderate left” is, by simply bloating the failing of those they consider the greater evil and trivializing the ones from the lesser evil. For example, all Clinton, Bush and Obama initiated wars of aggression and intensified already existing ones, covertly committed atrocities, sold their economies, destroyed labour orgs etc. The idea that Gore would not have done what Bush did is silly when we see what Clinton did. The idea that Bush would have been worse than Obama is silly when we see what Obama is doing (i.e. look past his promises and to his actual acts).

So how exactly is non-voting making things worse? Only a personal delusion of what-might-have-been gives the conviction that it did. But for someone like me, who stays away from the voting process altogether, they’re all as bad as each other and I don’t expect that any of them would have done anything less than the other if the ruling elite commanded it of them.

By far, the most common argument of this sort of course is that if we don’t vote, we allow the Fascists to gain power. However I’ll counter this point in another post as I’m already getting a bit long-winded. Until then, just remember: Voting is bad, m’kay?

Anarchist Convertions

How various redditors ended up being anarchists.

An interesting self post has come up in reddit ((For the uninitiated, as self post is a submission that is not linking to an external site as normal but rather a request for discussion on a particular subject in reddit proper)) where people have been asked to explain how they ended up as Anarchists.I’ve already posted my history on this in the past so I won’t repeat it but I thought you might find some other perspectives interesting. Some examples: Read more “Anarchist Convertions”

How to make Right-Libertarians bite the bullet.

Making Libertarians put their foot in their mouth has never been easier.

This image is of economist Walter Block teachi...
Image via Wikipedia

The funny thing about WalterBlock’s quote defending sexual harassment in the workplace is that the nature of the argument and its unfortunate compatibility with right-libertarian principles can serve as a very easy way to make those espousing said principles get in a very tight ethical conundrum. When this quote is presented to someone (something especially effective when someone is a Block disciple) they either have to find a way to distance themselves from this argument (much like Walter Block himself has done) and thus risk cognitive dissonance, or they must bite the bullet and admit that Block was right.

It’s amazing, not only how often you’ll find them defending sexual harassment in the workplace in the name of liberty but also how often and easily they will trip on their own argumentation and put their foot firmly in their mouth.Oh, they won’t call it “harassment” of course, they’ll dance around the words until it can sound like some kind of normal human relationship, but functionally they will be defending the exact same situation and the right of the employer to make sexual advances to his secretaries under the guise of voluntarism.

Witness this latest example in reddit, where a commenter took the opportunity to defend Block’s argument and give us gems like this:

In a society of private property, there is no inherent reason whatsoever why a woman will be compelled to accept a job that contains sexual advances that she does not want. If a job does not specifically contract against it, then the employer can engage in that behavior. If it does, then he can’t.

(emphasis mine)

How about a woman that does not have enough money to feed herself and her family? A very rare scenario I know…

And this:

If I have $50,000 say, then I do not owe anyone that money. It’s mine. If I want to pay a woman to help me with my paperwork, then I can offer them that money. If they are so destitute that they are willing to accept my sexual advances, then I can follow the non-aggression principle and not once harass her. She is not obligated to stay with me. If she wants to quit and find money somewhere else (the number of potential jobs are numerous), then she can. If she stays, then that’s her choice that you must respect. If she stays because she accepts it, then how can you say that I am acting improperly? I am not doing anything she doesn’t want me to do. I will not harass her because that violates the NAP. If she accepts, then she must want it. That’s how relationships work.

This is the common fetishism of voluntarism that AnCaps do all the goddamn time. Here in all its ugly glory for all to see. A rich boss hiring a destitute girl and advancing sexually on her? No problem. She must want it or she would have left. You can easily see how much they need to assert that in a AnCap society there would be no unemployment which flies against all logic as this would make such a society immediately implode in a capitalist crisis. But as long as we can assume that no unemployment will exist, we can sweep all such contentions under the blanket.

But the best quote is this:

If you condemn this because she is only sleeping with me because she wants my money, then does not reflect poorly on me or her? It’s not me. I’m not the one sleeping with somebody else because I want their money. It’s her moral failure. Nobody is destitute enough in a private property society that they must resort to prostitution. Prostitution is a choice, just like every other occupation. You can’t change that.

I won’t even try to point out how disgusting this paragraph is on it face. How much it flies in the face of reality and women’s plight. I will only point out how one small Walter Block quote led this AnCap to say something like this.

Seriously, this thing is like an instant way to make right-libertarians say something so absurd or reprehensible that they will automatically lose all credibility and leverage in the eyes of those not already convinced of their ideology. Use it with abandon and make them face up the ugly consequences of their ideology.

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Quote of the Day: Convenient shifting of laws

A quote about how countries modify their laws when it’s convenient for their own ruling elite.

Quoth Anna Nimus

Intellectual property laws have shifted with the winds of history to justify specific interests. Countries that exported intellectual property favored the notion of authors’ natural rights, while developing nations, which were mainly importers, insisted on a more utilitarian interpretation that limited copyright by public interest. During the 19th century, American publishing companies justified their unauthorized publication of British writers on the utilitarian grounds that the public’s interest to have great works available for the cheapest possible price outweighed authors’ rights. By the beginning of the 20th century, as American authors became popular in Europe and American publishing companies became exporters of intellectual property, the law conveniently shifted, suddenly recognizing the natural rights of authors to own their ideas and forgetting previous theories of social utility.

This example should nicely show you how the laws of capitalist states are always modified to help the resident bourgeoisie make as much profit as possible. It was the same thing with tarriffs and corporate laws. They just paint them in a thin coat of populism and let the suckers who still believe that the common law is for the benefit of the common peopl, support them.

Anyway, read the whole thing. A very interesting take about the way the copyrights developed and what their real purpose has always been. Hint: It was never to promote creativity but to preserve existing monopolies and facilitate the exploitation of artists.

Quote of the Day: Natural Hierarchies

A quote on the naturalness of hierarchies in humans

opposable thumbs
Image by lucianvenutian via Flickr

Hold on guys and gals. This is a big’un.

A Redditor asks:

I just think back to my earliest times of hanging out with friends, organizing baseball games, and working on group projects, and the utility and convenience of creating hierarchies seems like a part of the “natural order”

And another responds:

The hierarchies you speak of are, in many ways biological. Packing orders of other primates (baboons for example) also have hierarchical social systems. This doesn’t mean that they are desirable or unavoidable.

There are many natural symbiotic systems (bees and flowers for example) which are purely cooperative, with no top-down, pyramid hierarchies. They are complex systems and each entity needs to maximize it’s own natural abilities to take advantage of the others’ but in taking advantage of one another, neither entity is put at a disadvantage.

Even in primate packs there are no artificial governing rules that the individuals follow, they evolve naturally based on genetic predispositions of strength and intellect as well as factors like age and sex.

But one of the major evolutionary stepping stones on the way to becoming homo sapiens sapiens was the evolved ability of homo erectus so-called beta pack members to band together and form units that were, through strength in numbers, able to overpower individual alpha male “rulers” to form egalitarian hunter-gatherer communities that could successfully fend of warring packs and hunt large mammals without aid of alpha males or single centralized leadership.

This particular trait precipitated many evolutionary milestones in communication and technology. Coordinated hunts, for instance, require linguistic ability which in turn breeds technological advances.

That is not to say they didn’t have leadership or complex social structures it’s just that the responsibilities of leadership were divided amongst many and the social structures naturally evolved from that. This made homo erectus one of the most successful and long-lived species of hominid of all time, as well as, gave rise to the most successful branch of the homo genus and the entire Animalia kingdom – modern day humans.

And while modern day humans retain the tendency for hierarchical pecking orders inherited from primate orders that are still visible today, that tendency is, in fact, a primitive feature, like the opposable thumb.

Cooperation and egalitarianism are derived, advanced features, like the opposable pinky.

This a very succint explanation of what people like Engels was writing about in the Origins of the Family. This is a very good explanation on why humans have a far greater attunement with cooperation and egalitarianism than we have with hierarchies and competition, even though for some (not all) of our closest cousins, this is not the case.

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