Different Aims, Different Methods: On the incompatibility of reform and revolution

Reformist consciousness is always expressed in the form of justification.

Contrarily, the behavior of the rebels seemed unjustifiable.

—Yves Delhoysie

I have always contended that reform and revolution are incompatible. But the full significance of this statement requires a deep examination of what one means by these terms. First of all, in order to be clear from the beginning, when I speak of revolution I mean social revolution, i.e., the overturning of all social relationships. But here the fundamental question of the relationship of reform to revolution still remains.

Within progressive ideology, reform and revolution are simply matters of degree. A revolutionary perspective is supposedly just more extreme than a reformist perspective but has the same aims, and could thus use reformist methods alongside its revolutionary methods. The extent to which even some of the most extreme anarchists buy into this perspective is made evident by the extent to which they address so much of their communication to activists, progressives and reformists, seeking acceptance of their own practice within these circle, and the extent to which they will find justifications for a variety of reformist practices they carry out, from litigation on various issues to allowing themselves to be represented in the mass media.

Yet it should be quite clear that social revolution as described above has nothing to do with progress. I believe it was Apollinaire who said “…the new does exist apart from the consideration of progress. It is implied in surprise.” And in this statement we can see the basic difference between reform and revolution. Reform has as its basis the continuation of the present order and simply seeks to make progress toward lessening its misery or rather the extent to which we feel it. Social revolution, on the other hand, is as destructive as it is creative, seeking to completely overturn current social relationships in order to make way for the creation of something new, something utterly unlike what existed before. Revolution stems from the recognition that our present existence does not offer us anything that can really make up for the impoverishment that it imposes on us and that it is thus in our best interest to stake our lives on destroying this society and leaping into the unknown.

So a social revolutionary position is not simply a more extreme position on the same spectrum on which reform lies. It is something absolutely other than reform, something as opposed to reform as it is to reaction, conservatism or any other part of the political spectrum. The revolutionary critique is thus not essentially extreme, but rather radical. In other words, it goes to the roots; it asks the fundamental questions, and in doing so comes to recognize that what appear to be separate problems and issues of this society are in fact deeply connected, and that the real problem is this society itself. And this cannot be reformed away.

Since social revolution is something absolutely other than reform in its aims and in its critique, it must also be absolutely other in its methodology of practice. Reformists have accused revolutionary anarchists of being “negative” for as long as there have been revolutionary anarchists. Bakunin’s calls for destruction and praise of the “wicked passions” of insurgent populations even frightened those revolutionaries who desired a more orderly insurgence, one they could control. The reformists and the proponents of orderly revolution are not wrong in their assessment of a truly revolutionary anarchist perspective. It is utterly negative in relation to this society, rejecting its most fundamental categories. And even that which is creative in the anarchist perspective – individual freedom, autonomy, self-organization – is a negation of all authority, all hierarchy, all representation, all delegation of responsibility.

The methodology of anarchist practice aimed toward social revolution stems from a few basic principles. The first is direct action in its original and most basic meaning: acting directly to accomplish whatever task one wishes to accomplish, from the publication of a flyer to the destruction of some aspect or instrument of the system of domination and exploitation. Implied in this is the necessity of the autonomy of struggle. This means the rejection of all organizations or structures such as parties, unions or formal federations that seek to represent the struggle. In addition it means the rejection of every ideology and every role, because these too, in their own way, become representatives of struggle, defining its contours and limits. Direct action and autonomy cannot function in any practice involving dialogue with the rulers of this society, in any context of compromise or negotiation with the enemy. Thus, to maintain autonomous direct action in practice requires that we remain in permanent conflict with the ruling order as we go about our struggle, and that we express this in active ongoing attack against that order as we encounter it in our daily lives. Behind these principles of practice is the most basic principle – that if we, as anarchists and revolutionaries, are ever to have any chance of accomplishing our aims, our ends must exist already in our means.

What is perhaps most interesting about the methodology of autonomous direct action attacking the institutions that comprise this order and refusing to back down or negotiate is that it is a methodology that can be used in intermediate struggles as well. Any careful look at the history of uprisings and revolutions will show that no uprising began with a fully worked out total critique of the social order. Rather they were born when frustration over specific conditions combined with a loss of faith in the capacity of the ruling order to deal with those conditions. Often in these situations, people will organize themselves in order to deal with the specific struggle at hand, and in the process put into practice a methodology very much like that described. Thus, there is no reason why anarchists should not pursue the application of these methods to specific struggles where they are at, in this way practically undermining the methodologies of reform that so frequently recuperate the anger of people over the conditions of their daily existence.

But the very basic principle, that the end must already exist in the means used to achieve it has further implications. Even in the most revolutionary anarchist circles, reformism raises its head in relation to specific forms of oppression such as racism, sexism, hetero-sexism and the like, though in a mostly negative form as rejection of the implications of a fully revolutionary anarchist perspective. As I said earlier, social revolution is the complete overturning of existing social relationships. Just as in the struggle against domination and exploitation, it is necessary to reject all hierarchical, authoritarian and representative relationships, so in the struggles against racism, sexism, hetero-sexism and the like, it is necessary to reject the social constructs of race, gender, sexual identity, along with every form of nationalism. I understand that these categories and identities can be useful for improving one’s conditions within this society. But this is precisely why clinging to these identities is a reformist practice. What many people fear in the revolutionary rejection of these categories is that it will lead to the refusal to recognize the reality of racism, sexism, etc. But just as a revolutionary rejection of hierarchy, authority and delegation is a practical confrontation with these social relationships aimed at their destruction, so also the rejection of race, gender, sexual preference, etc., is a practical confrontation aimed at the destruction of these social constructions. It is thus not an attempt to run away from the very real problems of racism, sexism, hetero-sexism, ethno-centrism and so on, but rather to confront them in a revolutionary manner – a manner aimed at the destruction of this entire social order and the overturning of all social relationships – rather than in a reformist manner that seeks to guarantee every social category its rights.

Ultimately, an anarchist social revolutionary perspective is completely incompatible with a reformist perspective, because it is born from revolt. Reform assumes that the present social order can be improved and brought to the point of accommodating the needs of all by recognizing their rights. Revolt is born when one recognizes that this society can never recognize her or him on that most basic level, as a concrete (as opposed to abstract) individual. It is thus a total rejection of this society, its methods, its roles and its rules. Reform seeks to justify the existence of each category within society (and these categories are already socially defined). Revolt cannot be justified within the terminology or categories of this society, because revolt is an act of hostility against this society and all of its categories. And revolution is the conscious extension of this hostility with the aim of completely destroying the present society in order to open the way for something completely new. It has nothing to do with reform, because it is not a question of progress, but of surprise, of launching into the unknown of freedom.

source: reocities


About tahriricn

bringing together anarchist perspectives from the Middle East, North Africa and Europe

Posted on November 8, 2012, in Theory of Anarchism and tagged . Bookmark the permalink. Leave a comment.

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