Concerning the Platform for an Organization of Anarchists: Response of Some Russian Anarchists (Sobol, Schwartz, Steimer, Voline, Lia, Roman, Ervantian, Fleshin)

Reasons for the Weakness of the Anarchist Movement

 We do not agree with the position of the Platform “that the most important reason for the weakness of the anarchist movement is the absence of organizational principles.”  We believe that this issue is very important because the Platform seeks to establish a centralized organization (a party) that would create “a political and tactical line for the anarchist movement.”  This overemphasizes the importance and role of organization.

We are not against an anarchist organization; we understand the harmful consequences of a lack of organization in the anarchist movement; we consider the creation of an anarchist organization to be one of our most urgent tasks…But we do not believe that organization, as such, can be a cure-all. Continue reading

Anarcholeninism? A Critical Look at the Platform

I have been an anarchist for over 25 years.  During this time I have encountered many other anarchists who have ideas about the world and anarchy that are quite different from mine.  This variety of opinions and preferences has always been one of the appeals of the libertarian movement for me.  I enjoy the discussion and debate such differences encourage and produce.  If we all agreed with each other, life, especially life in oppositional movements, would be incredibly dull. Continue reading

The War Prayer

This piece was written by Mark Twain in opposition to an earlier war of conquest by the united states military, that against the inhabitants of the philippines just over a century ago.  Perhaps those who believe they can both oppose the war and “support the troops” will be moved to rethink their position after reading it.

It was a time of great and exalting excitement.  The country was up in arms, the war was on, in every breast burned the holy fire of patriotism; the drums were beating, the bands playing, the toy pistols popping, the bunched firecrackers hissing and spluttering; on every hand and far down the receding and fading spread of roofs and balconies a fluttering wilderness of flags flashed in the sun; daily the young volunteers marched down the wide avenue gay and fine in their new uniforms, the proud fathers and mothers and sisters and sweethearts cheering them with voices choked with happy emotion as they swung by; nightly the packed mass meetings listened, panting, to patriot oratory which stirred the deepest deeps of their hearts, and which they interrupted at briefest intervals with cyclones of applause, the tears running down their cheeks the while; in the churches the pastors preached devotion to flag and country, and invoked the God of Battles beseeching His aid in our good cause in outpourings of fervid eloquence which moved every listener.  It was indeed a glad and gracious time, and the half dozen rash spirits that ventured to disapprove of the war and cast a doubt upon its righteousness straightway got such a stern and angry warning that for their personal safety’s sake they quickly shrank out of sight and offended no more in that way.

Sunday morning came—next day the battalions would leave for the front; the church was filled; the volunteers were there, their young faces alight with martial dreams—visions of the stern advance, the gathering momentum, the rushing charge, the flashing sabers, the flight of the foe, the tumult, the enveloping smoke, the fierce pursuit, the surrender! Then home from the war, bronzed heroes, welcomed, adored, submerged in golden seas of glory! With the volunteers sat their dear ones, proud, happy, and envied by the neighbors and friends who had no sons and brothers to send forth to the field of honor, there to win for the flag, or, failing, die the noblest of noble deaths.  The service proceeded; a war chapter from the Old Testament was read; the first prayer was said; it was followed by an organ burst that shook the building, and with one impulse the house rose, with glowing eyes and beating hearts, and poured out that tremendous invocation: “God the all-terrible! Thou who ordainest!  Thunder thy clarion and lightning thy sword!”

Then came the “long” prayer.  None could remember the like of it for passionate pleading and moving and beautiful language.  The burden of its supplication was, that an ever-merciful and benignant Father of us all would watch over our noble young soldiers, and aid, comfort, and encourage them in their patriotic work; bless them, shield them in the day of battle and the hour of peril, bear them in His mighty hand, make them strong and confident, invincible in the bloody onset; help them to crush the foe, grant to them and to their flag and country imperishable honor and glory.

An aged stranger entered and moved with slow and noiseless step up the main aisle, his eyes fixed upon the minister, his long body clothed in a robe that reached to his feet, his head bare, his white hair descending in a frothy cataract to his shoulders, his seamy face unnaturally pale, pale even to ghastliness.  With all eyes following him and wondering, he made his silent way; without pausing, he ascended to the preacher’s side and stood there waiting.  With shut lids the preacher, unconscious of his presence, continued with his moving prayer, and at last finished it with the words, uttered in fervent appeal, “Bless our arms, grant us the victory, O Lord our God, Father and Protector of our land and flag!”

The stranger touched his arm, motioned him to step aside—which the startled minister did—and took his place.  During some moments he surveyed the spellbound audience with solemn eyes, in which burned an uncanny light; then in a deep voice he said:

“I come from the Throne—bearing a message from Almighty God!” The words smote the house with a shock; if the stranger perceived it he gave no attention.  “He has heard the prayer of His servant your shepherd, and will grant it if such shall be your desire after I, His messenger, shall have explained to you its import—that is to say, its full import.  For it is like unto many of the prayers of men, in that it asks for more than he who utters it is aware of—except he pause and think.

“God’s servant and yours has prayed his prayer.  Has he paused and taken thought?  Is it one prayer?  No, it is two—one uttered, the other not.  Both have reached the ear of Him Who heareth all supplications, the spoken and the unspoken.  Ponder this—keep it in mind.  If you would beseech a blessing upon yourself, beware! lest without intent you invoke a curse upon a neighbor at the same time.  If you pray for the blessing of rain upon your crop which needs it, by that act you are possibly praying for a curse upon some neighbor’s crop which may not need rain and can be injured by it.

“You have heard your servant’s prayer—the uttered part of it.  I am commissioned of God to put into words the other part of it—that part which the pastor—and also you in your hearts—fervently prayed silently.  And ignorantly and unthinkingly?  God grant that it was so! You heard these words: ‘Grant us the victory, O Lord our God!’ That is sufficient.  the whole of the uttered prayer is compact into those pregnant words.  Elaborations were not necessary.  When you have prayed for victory you have prayed for many unmentioned results which follow victory—must follow it, cannot help but follow it.  Upon the listening spirit of God fell also the unspoken part of the prayer.  He commandeth me to put it into words.  Listen!

“O Lord our Father, our young patriots, idols of our hearts, go forth to battle—be Thou near them! With them—in spirit—we also go forth from the sweet peace of our beloved firesides to smite the foe.  O Lord our God, help us to tear their soldiers to bloody shreds with our shells; help us to cover their smiling fields with the pale forms of their patriot dead; help us to drown the thunder of the guns with the shrieks of their wounded, writhing in pain; help us to lay waste their humble homes with a hurricane of fire; help us to wring the hearts of their unoffending widows with unavailing grief; help us to turn them out roofless with little children to wander unfriended the wastes of their desolated land in rags and hunger and thirst, sports of the sun flames of summer and the icy winds of winter, broken in spirit, worn with travail, imploring Thee for the refuge of the grave and denied it—for our sakes who adore Thee, Lord, blast their hopes, blight their lives, protract their bitter pilgrimage, make heavy their steps, water their way with their tears, stain the white snow with the blood of their wounded feet! We ask it, in the spirit of love, of Him Who is the Source of Love, and Who is the ever-faithful refuge and friend of all that are sore beset and seek His aid with humble and contrite hearts.  Amen.

(After a pause.) “Ye have prayed it; if ye still desire it, speak! The messenger of the Most High waits!”

It was believed afterward that the man was a lunatic, because there was no sense in what he said.

Manifesto [A Rare And Interesting Document]

Introductory Note

 Josiah Warren was undoubtedly the first American anarchist; as such he devoted most of his life towards the betterment of mankind.  In spite of his individualistic tendencies which are so characteristic of the spirit of our old American pioneers, he was heart & soul for ALL, and for a society where peace and tranquility would be the dominant factors.

It is also true that Josiah Warren was by nature and tradition a born rebel against all injustices & human hardships.  His writings have shown the way toward liberation & annihilation of all archaic forms of slavery, and above all, he stood fast on his conviction of the SOVEREIGNTY OF THE INDIVIDUAL.

The entire world is today, as never before, under a total eclipse of confusion and disillusionment, due mostly to the manifestation of a perverted “ism”, which has darkened almost the entire horizon of the universe and which seeks to destroy ruthlessly all democratic principles based on truth & justice.  This too, we hope, shall pass into oblivion.

By bringing to light again this important document, we thought it might fill a gap long missed by students interested in libertarian subjects! And I am certain that a scholar like Dr.  Paul Eltzbacher, who wrote his interesting work, Anarchism, would have made good use of any of Josiah Warren’s material, but unfortunately none was available in Europe or elsewhere, with the exception of U.S., where little, if any, can still be traced at some historical shrine.  Apropos of this neglect by our librarians everywhere, I should like to quote a few lines from the Introduction to his great work on Anarchism: “At present there is the greatest lack of clear ideas about Anarchism and, that not only among the masses, but among scholars and statesmen…” and a little further in the same Introduction he says: “Anarchistic writings are very scantily represented in our public libraries.  They are in part so rare that it is extremely difficult for an individual to acquire even the most prominent of them.”

This was written about half a century ago; it is still considered by ardent followers of this philosophy as the most authentic and reliable study on this subject.  There is an American edition of this work, published by Benjamin R.  Tucker (1908), but it is long out of print.

As to Josiah Warren’s own publications I like to quote here from another great scholar and bibliophile, Dr.  Max Nettlau.  The following is extracted from an unpublished letter addressed by him to Ewing C.  Baskette, dated May 26, 1936, in which he mentions one of Warren’s early publications: The Peaceful Revolutionist (1833):

“I should like to know who has ever seen it? If there is a copy anywhere, it should be mostly treasured and removed to one of the most important libraries in New York or Washington.”

Unfortunately, neither of these two libraries have it listed.  I shall do my utmost to reprint other items by this author, as time and effort will permit.

Joseph Ishill

September, 1952

An impression has gone abroad that I am engaged in forming societies.  This is a very great mistake, which I feel bound to correct.

Those who have heard or read anything from me on the subject, know that one of the principal points insisted on is, the forming of societies or any other artificial combinations IS the first, greatest, and most fatal mistake ever committed by legislators and by reformers.  That all these combinations require the surrender of the natural sovereignty of the INDIVIDUAL over her or his person, time, property and responsibilities, to the government of the combination.  That this tends to prostrate the individual—To reduce him to a mere piece of a machine; involving others in responsibility for his acts, and being involved in responsibilities for the acts and sentiments of his associates; he lives & acts, without proper control over his own affairs, without certainty as to the results of his actions, and almost without brains that he dares to use on his own account; and consequently never realizes the great objects for which society is professedly formed.

Some portion, at least, of those who have attended the public meetings, know that EQUITABLE COMMERCE is founded on a principle exactly opposite to combination; this principle may be called that of Individuality.  It leaves every one in undisturbed possession of his or her natural and proper sovereignty over its own person, time, property and responsibilities; & no one is acquired or expected to surrender any “portion” of his natural liberty by joining any society whatever; nor to become in any way responsible for the acts or sentiments of any one but himself; nor is there any arrangement by which even the whole body can exercise any government over the person, time, property or responsibility of a single individual.

Combinations and all the institutions built upon them are the inventions of Man; and consequently, partake of more or less of man’s shortsightedness and other imperfections; while EQUITABLE COMMERCE is a simple development of principles, which, although new to the public, are as old as the creation, and will be as durable.

This understanding is very natural; because, all attempts at radical reformation known to have been founded on combinations; the failure of all these has destroyed confidence, and the public, not being aware of any other principle, conclude that this is another proposal of the same kind and must fail like the rest.  I respect their judgment and believe with them, that every attempt to improve their social condition by the formation of societies or any artificial combination (however ingeniously devised, however purely intended or honestly conducted,) must and will defeat their own objects and disappoint all who are engaged in them.

The failure of the experiments on the community system in New Harmony during the two years trial from 1825 to 1827, sufficiently proved this to my mind, & led to the conviction that the process of combination is not capable of working out the great objects of society; but, the opposite principle, that of Individuality and the process of DISCONNECTION,[1] after much close and severe investigation were found to possess or to lead to all the redeeming and regenerating powers necessary for the complete solution of the great social problem.—Indeed they appeared to promise too much to believe, too much hope; so much, that the discoverer (if we must so call him) dare not communicate his thoughts to his intimate acquaintances for fear of being accounted insane.  His only course, therefore, was to prove everything in PRACTICE previously to bringing it before the public.

A whole new course of investigations and experiments were then commenced; the first of which was the “Time Store” in Cincinnati which was opened in May, 1827.  This was conducted three years, when it was wound up for the purpose of carrying the principles into all the commerce of life; and the interval between that time and the present has been employed (as far as private circumstances would permit) either in further developments or in preparation for them.

The principles have been applied to the management and education of children, which go to show the radical mistake and the great cause of defeat on this important subject.

The principles have also been applied to the purchase and sale of land & almost all other kinds of property, and to the interchange of almost all kinds of labor including that of merchants, lawyers, physicians, teachers, the conductor of a boarding house, etc., through every step of which, the sovereignty of the individual was strictly preserved and invariably respected.  No legislation of any description assumed control over the individual in any case whatsoever; and such was the complete individuality of action that hundreds dealt at the Time Store without understanding much of its principles or its objects; but they perceived that it was their interest to do so, thus demonstrating that the business of the community can be brought into this condition by a natural and irresistible process; without combination, without organisation, without laws, without government, without the surrender of any “portion” of the natural liberty of the individual; demonstrating also that reformation need not wait till the world becomes learned: but the practical operation constitutes a process of re-education which no one can estimate without experience, and which the learned are most backward in acquiring.

Such, too has been the complete individuality of action throughout all the experiments that although hundreds have taken some part in them, they are in no way distinguished as a sect, a party or a society; the public in general do not and will not know them; excepting so far as each individual chooses to identify himself or herself with these principles.

Public influence is the real government of the world.  Printing makes this governing power; therefore, among the preparations for the general introduction of these subjects are a simplification of printing and printing apparatus which brings this mighty power to the fireside and within the capacities of almost any one of either sex who may choose to use it; thus is this and every other subject of real reformation rendered independent of the common press whose conductors are generally too much absorbed or too much interested in things as they are, too much under public influence or too superficial in their habits of thinking to do this subject justice in its commencement.

The experiments and preparations are now concluded, and the results are on record or in the possession of living witnesses, and are now becoming the groundwork of practical operations in this neighborhood.  Those who wish to become acquainted with the subject can obtain the particulars at the public meetings or by reading THE EQUITABLE COMMERCE GAZETTE which is to be published for this purpose; but the following are some of the most prominent features of EQUITABLE COMMERCE.

It goes to establish a just and permanent principle of trade which puts an end to all serious fluctuations in prices and consequently, to all the insecurity and ruin which these fluctuations produce; and to build up those who are already ruined.

It tends to put a stop to all kinds of speculation.

It has a sound and rational circulating medium, a real and definite representative of wealth.  It is based exclusively on labor as the only legitimate capital.  This circulating medium has a natural tendency to lessen by degrees the value and the use of money, and finally to render it powerless; and consequently to sweep away all the crushing masses of fraud, iniquity, cruelty, corruption and imposition that are built upon it.

The circulating medium being issued only by those who labor, they would suddenly become invested with all the wealth and all the power; and those who did not labor, be they ever so rich now, would as suddenly become poor and powerless.

It opens the way to employment for those who want it, by simple arrangement which has a natural tendency to keep the supply in rational proportion to the demand.

It solves the great and difficult problem of machinery against labor.  On this principle, in proportion as machinery throws workmen out of employment, it works for them; and the way is always open to a new employment, as equitable commerce abolishes profit on mystery, disregards the customary apprenticeships and brings all kinds of knowledge within the reach of those who want it.

The necessity of every one paying in his own labor for what he consumes, affords the only legitimate and effectual check to excessive luxury, which has so often ruined individuals, states and empires; and which has now brought almost universal bankruptcy upon us.

Equitable commerce furnishes no offices to be filled by the ambitious and aspiring, no possible chance for the elevation of some over the persons or property of others; there is, therefore, no temptation here for such persons; and they will not be found among the first to adopt EQUITABLE COMMERCE.  It appeals, first, to the most oppressed, the humble, the down-trodden, & will first be adopted by them and by those who have no wish to live upon others, and by those whether among the rich or poor whose superior moral or intellectual qualities enable them to appreciate some of the unspeakable blessings that would result from such a state of human existence.

These are some of the most prominent features of EQUITABLE COMMERCE; and will be perceived that they are precisely the features which a great, redeeming revolution ought to possess: but they are so extraordinary, so out of the common course and current of things that they will be denounced by some as visionary and impracticable.  I am prepared for all this, and I am also prepared to prove that all the most important applications of the principles HAVE BEEN made; and have proved themselves sound beyond all successful contradictions; and to show that upon these principles, it is perfectly practicable for almost any person to begin at once to enjoy some of the advantages herein set forth; and by degrees to emancipate himself or herself from the crushing iniquity and suffering of (what is called) civilized society; and this without joining any society or in any other way surrendering any “portion” of his or her natural and “inalienable” sovereignty over their person, time or property, and without becoming in any way responsible for the act or sentiments of others who may be transacting business on these principles.

[1] The great principle of human elevation was perceived to be the SOVEREIGNTY OF EVERY INDIVIDUAL over his or her Person and Time and Property and Responsibilities.  That this was impracticable where these were connected.  DISCONNECTION, or Individualisation of these, therefore, appeared to be the process required.  A habitual respect to this Individual Sovereignty, it was perceived, would constitute EQUITABLE moral commerce.  The question then arose, how could this complete sovereignty of the individual over its own time and property be preserved through the process of exchanging them in the pecuniary commerce of society? This great point was settled by the idea of time for time, or Labor for Labor—DISCONNECTING all natural wealth from labor each pricing his own by what it Costs him; but not overstepping the natural bounds of his individuality by setting a price on the Value of his article or labor to the receiver of it.  The DISCONNECTION of Cost from Value laid the foundation of Equitable pecuniary Commerce.  This new commerce required a circulating medium DISCONNECTED from money of all kinds, and representing Labor only; and thus the laborer becomes EMANCIPATED from money and tyranny.

JOSIAH WARREN

New Harmony, Nov. 27, 1841

 It has now become a very common sentiment, that there is some deep and radical wrong somewhere, and that legislators have proved themselves incapable of discovering, or, of remedying it.

 With all due deference to other judgments, I have undertaken to point out what seems to constitute this wrong and its natural, legitimate and efficient remedies; and shall continue to do so wherever and whenever the subject receives that attention and respect to which its unspeakable importance appears to entitle it; and it is hoped that some, who are capable of correct reasoning will undertake to investigate, and, (if, they can find a motive,) to oppose EQUITABLE COMMERCE; and thereby discover and expose the utter imbecility—the surprising weakness of any opposition that can be brought against it.  Opposition, in order to be noticed must be confined to this subject, and its natural tendencies: DISCONNECTED with all others, and all merely personal considerations.

I decline all noisy, wordy, confused, and personal controversies.  This subject is presented for calm study and honest enquiry; and, after having placed it (as I intend to do) fairly before the public, shall leave it to be estimated by each individual according to the particular measure of understanding, and shall offer no violence to his individuality by any attempt to restrain, or to urge him beyond it.

J.W.

 This Manifesto was originally written & published by Josiah Warren in 1841, and which was incidentally, printed by the author on one of his own made press.

The present reprint is from a photostat copy supplied by Mr.  Ewing C.  Baskette, for which we gratefully thank him for having discovered this rare historical document.

It was handset with the Garamond and Cloister Oldstyle both were casted by the American Type Founders.

The Oriole Press September 1952

Notes From the Last Frontier

Alaskans continue to demonstrate just how much like the rest of the people in the united states they really are.   Despite their reputation as individualist pioneers, they are as supportive of government action and as desirous of government funds as any other americans.  In last year’s election they voted to return Bush and his local allies Lisa Murkowski and Don Young to power, one of the primary justifications for voting for these crooks being that they have proven their ability to bring in more money from the feds than alaskans pay in income taxes.  Without this forcible redistribution of income from the rest of the country to alaska, the economy here would likely be in shambles.

Of course some benefit more than others from this federal largesse, much of which is funneled into the military.  In 2005, the army corps of engineers will spend $682,000,000 across the state, over three times their average annual spending over the last ten years.  There are over 23,000 military personnel stationed here, 10,320 of them on the two military bases in Anchorage.  (Compare this to the 3500 or so employees of Providence Health System Alaska, the largest private employer in the state.)  Spending by military members and their families, civilian employees of the armed forces, and private military contractors are important contributors to a number of local economies and this makes the military popular here, perhaps explaining, at least in part, alaskan voters’ support for the war makers in the last election.  But many alaskans never benefit from this cash (nor do the iraqis and afghans who suffer directly from the training and support provided to american soldiers in this state).

Other recipients of large quantities of money from Washington are the “native” corporations.  Set up by the government years ago in order to settle land claims, these companies claim to serve the needs of indian, aleut, and/or eskimo alaskans.  But, like non-native corporations, these institutions primarily benefit their executives and some of their stockholders, leaving members of the ethnic groups they pretend to represent as the largest category of alaskans living in poverty.  And while they have failed to help most of the people whose resources they purport to steward, some have even been willing to partner with companies like Halliburton, so that these already rich companies can obtain no-bid contracts with the military and other branches of the government.  These partnerships primarily benefit the “non-native” partner, employing few alaskan workers and providing little in dividends to stockholders.

But most alaskans seem to feel that they personally gain in some way from the federal gravy train, so they are content to support the status quo in Washington.  So too on the state and local level.  Last year, a majority voted to keep marijuana illegal, and voters continue to elect politicians who implement policies and supervise bureaucracies that intervene in nearly all aspects of our lives.  While this interference is often justified on the basis of making us safer or healthier, or conserving the natural environment, or improving property values, government action has a lousy record in all these areas, and only seems successful in limiting our freedom and pushing us around.

 Transportation bureaucrats protect our sensibilities by forcing the owners of a small resort to remove roadside signs about which no one ever complained, but which were essential to their ability to make a living; they then make our roads safer by closing an off-ramp essential to the success of a popular coffee shack.  Anchorage politicians protect our neighborhoods by threatening to sabotage funding for Habitat for Humanity because they do not include garages in the homes they build because they see their mission as providing shelter for people, not vehicles.

Officials believe they are conserving natural resources by barring a community center from selling big-game animal mounts they received as gifts.  And they jail someone who kills wild animals in a manner that wildlife cops disapprove of, while other agents organize the slaughter of wolves.  Social workers “help” children by turning them over to the tender care of a foster parent who allows several of them to be bitten by a dog and adoptive parents who systematically abuse a number of others, while imprisoning the biological mother of three other kids after she took them on an unsupervised visit and did them no harm.

 State troopers protect the security of the homeland by arresting peaceable, working immigrants simply because they lack permission slips issued by the feds.  Police here kill “suspects” who pose no threat to them, prosecutors gained a murder indictment (but fortunately failed to get a conviction) in a motor vehicle accident case by failing to present exculpatory evidence to a grand jury, and the superior court has refused to release a prisoner who was exonerated by someone else’s confession.  Meanwhile, local governments put uniformed police in the schools to “protect the children.”

But inept, uncaring, intrusive, and dangerous alaskan government officials and agencies are only following the example of the feds.  Like when land managers started a prescribed burn north of Anchorage this summer, while the city was already suffering from a haze caused by the worst fire season in memory.  Or when they fined someone who used wooden palettes to repair a damaged trail in a national park.  Or when TSA inspectors endanger the people they are supposed to be protecting by confiscating essential equipment like matches and lighters from the luggage of campers, who did not discover they were without the means of starting a fire until they were alone in the wilderness.

And like those at all levels of government, alaska’s state and local politicians do their best to aggrandize the already privileged at the expense of working people who are forced to pay taxes.  This year the state government will give $4,000,000 to the travel industry authority to assist them with marketing projects.  Not to be outdone, the good citizens of Anchorage just authorized the municipality to tax tourists in order to fund the construction of a $93,000,000 convention center downtown.  While those who own and run the tourist industry (and who will be the primary beneficiaries of any money generated by the project) support building this center and claim it is a great investment opportunity, they were unwilling to pay for it themselves.  And why should they, when voters are happy to assist them in robbing visitors to provide the funds?

Even though government at all levels is based on force, theft, hypocrisy, and inefficiency, it is obvious that most people in alaska are more than willing to either support or go along with its dictates and actions.  So it is important to recognize people who have the courage to stand up against an unjust and harmful government policy, as one group did last July.  Although the federal indian health service bars clinics to which they provide funding from providing non-emergency care to people who are not american indian, aleut, or eskimo, the Tanana chiefs conference, which runs 22 rural clinics, decided they will continue to disregard this discriminatory policy and treat all comers for a minimal fee.

In addition, a pissed-off cab driver in Anchorage stood up to the “public safety” bureaucrats and won.  Because he refused to quietly obey, cabbies can no longer be forced to pee in a cup for random drug tests in order to maintain their licenses.  (Of course the state has no business licensing cabs in the first place, but that is a matter for another article.)  Much to the surprise of the politicians, there has been no sudden increase in car accidents or passenger abductions as a result of drunken or drugged drivers.

While most people believe they benefit from having politicians in control of their lives, whatever perks they do receive come at the cost of putting up with constant intrusion, theft, and bullying by agents of the government.  The state, whether in Anchorage, Juneau, or Washington will continue on as it always has until more people, like the Tanana chiefs and the Anchorage cabbie, come to value justice and liberty enough to refuse to obey their elected masters and their cronies.

Why I Support A Draft

Some politicians have been suggesting recently that military conscription should be reinstated.  A draft would help relieve the ever increasing demands being placed on the military to advance US interests abroad, especially in regards to our current attempt to put a friendly regime in place in Iraq, which contains one of the largest proven reserves of oil in the world, and which is also within missile range of Israel.  The Bush administration insists that it is all about human rights and bringing democracy to the Iraqi people.  Why the people of Iraq deserve democracy while the people of Haiti do not, and why they deserve it now and not 20 years ago when Saddam was our ally against Iran, I don’t quite understand, nor do I understand why the US only intervenes militarily to secure human rights and democracy for the peoples of governments who oppose us, while tolerating such abuses when committed by countries such as Guatemala, Indonesia, Saudi Arabia, China, and Israel for example, and even Cambodia’s Khmer Rouge for goodness sake.  If this were really a War on Terrorism, you wouldn’t need a draft–there aren’t nearly that many terrorists out there.

When President Carter reinstated draft registration in the early 1980s, I passed a petition opposing it.  After several weeks of going door-to-door and sitting at tables, I amassed hundreds of signatures.  I submitted the petition to my Congressman and got one of those polite letters, thanking me for sharing my concerns, and urging me to contact him again in the future with any other concerns I might have.  We protested when the local draft board met, pointing out that only subject peoples are conscripted, that free men volunteer.  I think we also pointed out the distinction between defense and imperialism.  That didn’t work either.  So I wasn’t terribly surprised when, leading up to the invasion of Iraq, ten of thousands, possibly hundreds of thousands, marched around the country to oppose the war, and we were met with police and were politically ignored.

But my fevered brain has come up with a new way to stop the slaughter of the working class of one nation by the working class of another.  A Constitutional Amendment on military conscription, which would require that the children and grandchildren of federal and state politicians who vote for war, children and grandchildren of executives of companies engaged in the war industry, and of those whose adjusted gross family income for federal income tax purposes is above $80,000, be the first groups to be conscripted.  Offspring of celebrities and journalists who beat the drums of war would also be included.  This would limit the enthusiasm for bloodshed among these influential groups, and also reverse the injustice of having those who reap the fewest benefits from our society making the greatest sacrifices, as was mostly the case during the Vietnam War.

If the Constitution really meant anything though, Congress would have to vote to declare war instead of voting to authorize the President to declare war.  And everyone charged with a crime would have the right to an attorney and to appear in court.  And if you were hassled at the airport because you are on a terrorist database, you would be told why, and you could challenge it.  And if the police broke into your home, they’d have to tell you and show you a search warrant.  And if the police beat someone to death, they would lose their jobs.  So I guess my new plan is not going to work either.  Besides, the politicians are much too busy defending us from the peril of gay marriage (and are apparently unconcerned about the equally dire peril of straight marriage).

I guess we can appeal to another country to invade and “change the regime.”  Foreign troops will occupy the US, and anyone who resists will be branded a terrorist and sent off indefinitely, without a trial, to a prison camp, to be drugged, disoriented and badgered until they either confess or commit suicide.  Just killing them is too humane.  Americans who have been living abroad will be appointed to positions of power and will write a new constitution, unhindered by messy elections.  Any resistance will be ruthlessly crushed by our foreign friends, who will linger on, year after year.

The Health Care Crisis in the US

American politicians and news reporters frequently claim there is a health care crisis in the united states.  While enormous, and steadily increasing, amounts of money are spent on medical care, research, so-called public health measures, and pharmaceuticals, people born in the united states continue to have a shorter life expectancy and higher chance of dying as infants than residents of a number of other countries that spend less money in these areas.  This sorry state of affairs is generally attributed, at least in part, to the fact that a large number of people lack medical insurance.  It is assumed that such people are completely priced out of the medical care market, and thereby denied access to essential medical services.  This leads some to advocate one form or another of government-run medical care and/or insurance.       While americans are less healthy than one would expect from the gross medical expenditures, the problem is more complex than one of lack of insurance and access to care.  Most people in the united states have medical insurance, and a large number of those are served by one or another government-provided program, such as medicaid, medicare, or a military-associated plan.  For those without insurance, there are some physicians who do not take insurance and instead charge lower fees, as well as free or very inexpensive clinics located all over the country that provide at least basic primary care, and often comprehensive care for some medical conditions, charging people, when they charge at all, according to their income.  Of course, some people fall totally outside any of these parts of the medical system, but they are few and far between.  Even in these worst case scenarios, however, some combination of government intervention, charity care, and corporate free drug programs generally insures that people get taken care of and obtain the medications they need.

Clearly there are people who have a tough time obtaining and paying for health care services.  But the fact that someone does not receive medical care, does not necessarily mean they lack “access” to it, as is presumed in many public health articles and reports.  Just because someone can not necessarily obtain the services they want at the time they want them and for free does not mean that such services are inaccessible or that there are “barriers” to receiving care, anymore than the fact that one has to pay for groceries, or that many stores close at night, presents a “barrier” to obtaining food, or makes food inaccessible.  Many choose to spend what money they do have on things other than medical care, while relying on hospital emergency rooms when they get acutely ill.  Others, who have or are eligible for either private or government insurance, simply choose not to obtain routine care in a timely fashion because they are more interested in doing other things with their time and, despite protestations to the contrary, don’t see their health as more important than many other things in their lives.  People play a key role in their own health, and the way they choose to interact with the medical care system greatly affects both the cost and the effectiveness of medical care.

The Role of Individual Choice and Action in Health Maintenance

Although some diseases require specialized treatment and care and are difficult to prevent, many of the most common health problems people encounter are largely avoidable by prudent living and sensible choices in diet, activity, and recreation.  And, to be fair, despite their largely pernicious effects on the medical care system, even government agencies do encourage people to make more healthful decisions in some areas of their lives.  Living in ways that promote illness increases people’s dependence on a flawed medical care system and makes this care more and more expensive. While the state can rightly be criticized for some of the shortcomings of the medical care system, bad choices on the part of regular people contribute greatly to the problem.

If people remain lean, exercise regularly, eat fatty animal foods in moderation (if at all), and avoid tobacco they are likely to be much healthier than they would otherwise be.  And these methods of maintaining or restoring one’s health are either inexpensive or would save people money.  But exercising self-control and taking responsibility for the condition of one’s own body interests far too few people, with around two thirds of americans overweight or obese.  Apparently they would prefer to eat too much and move too little and then turn to the medical system to fix the problems they have created for themselves.

Most deaths and much of the illness in the united states are a result of heart disease, strokes, cancer, and diabetes.  Of these, it is likely that most strokes, heart attacks, and diabetes can be prevented by more healthy living.  Modifying one’s diet and exercising regularly will usually reduce blood pressure and cholesterol levels, both of which lead to heart attacks and strokes, and it is unusual for people who control their weight and are physically active to develop diabetes.  In the case of cancer, the causes are often not yet clear, but diet appears to play a role in the development of at least some cancers, and the likely cause of many cases of the biggest killer, lung cancer, is not only known, but easily avoidable.  One has only to not smoke or stop smoking to greatly reduce one’s risk of this disease, as well as a number of others that are linked to tobacco use.

Many of the less common illnesses people experience are also preventable.  This is true of HIV infection acquired through needle-sharing or risky sex, liver disease from excess alcohol intake or Hepatitis B or C infection (acquired via the same routes as HIV), or even the joint problems caused or exacerbated by obesity.  Exercising care in our eating habits, physical activity, and sexual and recreational practices is key to preserving our health and increasing our years of healthy life.

Although much of people’s ill health is a result of their own activities (or lack thereof), when people get sick they require treatment.  But here, also, many people wish to avoid personal responsibility.  Instead of seeking advice and increasing their knowledge of their disease in order to best treat it, they put themselves in the hands of a physician (or even a chiropractor) and ask or demand to be healed.   Since so many practitioners enjoy playing god, this relationship can be comforting to both parties.  But it does not make for good care, or restoration of health.

Presumably most medical practitioners counsel patients with new diagnoses of high blood pressure, or heart disease, or diabetes that altering their food intake and exercise habits are likely to improve their outcome, but the mainstay of treatment usually becomes medicine or surgery, since people whose bad habits have produced serious illness frequently remain unwilling to lose weight or work out, preferring what they see as a quick fix like cholesterol-lowering drugs or anti-diabetes medications to the hard work of taking better care of their bodies.  And it is not unusual for people to get progressively sicker, adding on more and more medicines, and then developing health problems from some of their drugs.  In fact, for some, chronic illness becomes a sort of occupation which dominates their activities and conversation, and with which they become quite comfortable.

While it has become standard procedure to rely on sometimes harmful drugs and medical/surgical procedures instead of healthier practices to prevent or treat the diseases caused by unhealthful living, many illness-causing activities have themselves come to be considered diseases requiring “treatment” by medical specialists.  Those who eat too much seek care from bariatric physicians, who treat the disease of obesity with drugs, surgery or a combination of both.  Smoking cigarettes is considered an “addiction,” and thus a disease to be treated with drugs and nicotine patches, on the model of heroin use or drinking too much.  By turning bad habits into illnesses, people are again led to rely on the medical establishment instead of themselves, while helping fill the pockets of drug companies, hospitals, and physicians with money.

The Costs of Medical Care

Even when people take good care of themselves and use the medical system wisely, medical care is expensive.  The costs of office visits to doctors, surgery, medications, and insurance premiums all continue to rise.  This is partly because research and development for medicines and devices is costly, but is also the result of monopoly/oligopoly conditions in the medical industries which allow practitioners, hospitals, and drug companies to charge higher prices than they would be able to in a truly competitive market.

Costs are increased by unwise use of these resources and medications, as well.  Using emergency departments (EDs) for routine care, avoiding routine preventative consultations and testing, and patients’ demands for medications even when they are either ineffective, unnecessary, or harmful, all contribute to making medical care more expensive than it should be.  But consumers are not the only ones at fault in driving up medical costs and expenditures.

Drug companies spend a lot of money developing so-called “me too” drugs, like the “new purple pill,” which do not really work better than older and cheaper drugs, but are patentable and therefore generate new profits for managers and owners, while providing little or no benefit to consumers.  The prescription system in association with drug company advertising and widespread medical insurance coverage encourage excessive and inappropriate use of medications, which become increasingly expensive.

Medical providers have extended the range of their practice way beyond  the areas to which they once limited themselves.  Physicians and other practitioners have a tendency to see themselves (and are often viewed by their clients) as not only healers, but as counselors and latter day priests, with social and spiritual “histories” now considered a routine part of a health assessment.  Instead of simply being experts is helping us fix or maintain our bodies, doctors are now expected to repair people’s disordered lives.  Something as vague as “frequent mental distress” is now a sign of poor mental health, and bad habits, bad moods, and even shyness are all redefined as diseases for which medications and therapy are prescribed.  This vast expansion of what is considered medical care means more money spent and more resources consumed.

While physicians’ and hospitals’ roles in people’s lives have expanded, the expectations for the outcome of interactions with medical providers have changed, as well.  If they do not get exactly what they want from a procedure or treatment, or if they have a bad outcome, regardless of the reason, people are all too willing to sue their doctor and/or health care institution.  While doctors, nurses, and hospitals make mistakes and are surely at fault in some bad outcomes, lawsuits frequently target innocent providers.  More litigation had led to increased, and sometimes prohibitive, prices for malpractice insurance.  This has driven many providers out of certain lines of practice, like delivering babies, which increases prices by limiting the number of providers.  And, in addition, those who remain in practice raise their fees even more to cover the increases in their insurance premiums.

Paying for Health Care

Naturally, someone has to pay for all these medical consultations, diagnostic procedures, medications, and malpractice insurance payments.  But a lot of people believe it should be someone other than themselves.  Most people in this country have some form of health insurance, but usually feel they pay too much for it, no matter how much they use.  Although newspaper reports on medical insurance bear headlines such as “Americans spend more on health care, get less,” subscribers want their insurance to cover more and more “treatments” like fat surgery, diet pills, and addiction therapy, but don’t want to cover the increased costs.  Medical care, unlike true essentials such as food and housing, is seen as some sort of entitlement that should come free or cheaply to the consumer, no matter how costly it is to create and deliver.  This attitude is summed up in the slogan, “health care is a right, not a privilege,” that is sometimes used by activists.  It is assumed that people’s health is so important to them and so basic to their having a decent quality of life that they shouldn’t have to pay to maintain it.

However, the fact that so many do so little to maintain their health and prevent illness indicates that health is far less important to them than one is led to believe.  Not only are most people unwilling to eat better and be more physically active, but people’s spending practices also indicate that many things take priority over health maintenance in many people’s lives.  Although people complain about the high costs of medications and insurance and sometimes avoid routine medical and dental care to save money, they usually are able to buy that new SUV, have that second child, buy cell phones for all the kids, maintain a winter residence in florida, or take those semi-annual trips to Puerto Vallarta.  Even those who are without health insurance and are assumed to be incapable of paying for even basic health maintenance services, generally manage to pay for their cable TV, car, pet food, and other non-necessary, but expensive, items.  To paraphrase a speaker I once heard in Boston, people pay for what they want, but beg for what they need.

(It is of interest that the justification for buying an SUV is often that it is safer than a car, or that parents buy cell phones for the whole family on the assumption that this somehow makes them safer.  But for some reason this concern with safety usually doesn’t lead people to work out more or eat less even though that would likely improve their health and make them safer from heart disease and diabetes.  Besides, people are probably safer on buses than in either cars or SUVs, but most reject that option as well.)

Even basic health care or insurance premiums cost money, but the price of a yearly physical examination or dental hygiene visit is less than what many pay in monthly car loan and insurance payments.  I worked for many years in a government hospital in Boston, and daily took care of people who claimed they were  unable to pay for even the cheapest treatments or medications, but could afford leather coats, automobiles, cell phones, or cigarettes.  Right now in Anchorage, a pack a day cigarette habit can cost a smoker $180 per month.  Stopping smoking would not only make a smoker less likely to get sick with heart disease or cancer, but would free up $2160 per year for medical and dental expenses.

Since people have been convinced that they shouldn’t have to pay for their own medical care if they can avoid it, many have taken to using hospital emergency departments as walk-in clinics.  Because government rules require that EDs provide at least a minimal amount of assessment and care to anyone who shows up there, regardless of ability (or willingness) to pay, people will go to an ED instead of a private doctor’s office because they know they will not have to pay the bill, even though an ED visit often entails a wait of several hours for treatment.  Similarly, people, including those who could easily afford to pay, will wait for hours to get free flu shots, even when they don’t really need them.  Although people are willing to spend money to save time in other circumstances, such as buying a car instead of riding the bus or train, when it comes to health care, avoiding paying often takes precedence over time and convenience.

But it is not just avoiding payment that draws people to hospital EDs.  Poor health maintenance practices also contribute to the problem.  Many people, including those with insurance, do not have primary physicians whom they can see when they become ill, so that when they develop a sickness, they are unable to see a practitioner in a timely fashion unless they use an ED or urgent care center of some sort.  And for others, it is simply they want what they want when they want it, and since they are not paying, there is no disincentive to using the ED as their primary care center.  Again, at the hospital at which I worked in Boston, all comers to the urgent care center were offered  appointments (free to the uninsured) with a physician within a couple of months, but it was common for people not to keep their appointments and then show up again in the urgent care center or ED next time they had a health problem.

Inappropriate use of EDs is an expensive way to provide routine medical care, and use of EDs by people without emergency or truly urgent needs (or wants) makes it more difficult to deliver care to those who are experiencing true emergency health problems.  When the cost of providing non-urgent care in this way is not borne by those who receive it, there is no disincentive to misuse of EDs and the problem is likely to continue.

Part of the reason that people are hesitant to pay for health care is that they perceive that physicians, hospital executives, and drug company stockholders are receiving excessive financial benefits from providing medical care to people who are much less well off economically.  While this is true, it is no less true of those who own the car factories, restaurants, and cable TV companies, whose products and services poor and working people seem able to afford more easily than basic health care.  But medical care, although arguably more important to the quality of people’s lives, is apparently not important enough to pay for.

State Control and Funding of Medical Care

The american medical care system is a mixed network of both government and non-government institutions and practitioners.  But the drug manufacturers, insurance companies, practitioners, and hospitals that are not owned by the government are so hemmed in and controlled by government laws, rules, and regulations that they can hardly be considered true “private” enterprises.  Intervention by state and federal authorities in the provision and funding of medical care contributes to both the high costs and poor outcomes people experience in their dealings with medical providers.

The states license doctors, nurses, and other medical care providers, regulating their practice and restricting their numbers.  They then outlaw provision of medical care by alternative practitioners and force those seeking assistance with their health to utilize only government-approved providers.  As with any monopoly/ oligopoly situation, prices and profits go up, the prestige of the service providers increases, the quality of service can suffer, and people’s choices in providers and treatments are limited.

Government bureaucracies determine what drugs are available in the united states and whether or not they require a doctor’s note (prescription) for purchase.  People are thus denied access to a number of medicines which are safely in use in other countries, and are kept from freely using most of those that can be obtained legally here.  They are forced to incur the expense of seeing a doctor if they wish to obtain a prescription drug even when they are knowledgeable enough to know it is the right treatment for them.  And despite the fact that all these restrictions are in place allegedly to protect them, they still run the risk of taking government-approved drugs, like vioxx and baycol, that the manufacturers have known for years (but have not disclosed) can be dangerous.

While restrictions on access to pharmaceuticals has not served people well, the government’s role in drug research and development has been even more problematic.  Much of the study of potentially marketable drugs is initially financed by government agencies, but when drugs go on the commercial market, they are sold by private companies which have been issued patents allowing them to charge extortionate prices.  The drug companies then argue that the vast profits they make on new medicines are justified by the high costs of developing these drugs, expenses which were, in fact, financed by taxes extorted from working people.  People thus frequently pay twice for the medicines they buy.

Government programs in other health-related areas are open to criticism, as well.  Largely taxpayer-funded universal vaccination of children for an ever-increasing number of infectious diseases (including Hepatitis B, of which the vast majority of children are at minimal risk) may well be contributing to the rising number of cases of auto-immune diseases like asthma and Crohn’s disease, both of which are lifelong illnesses that are costly to treat and cause much disability and even death.  The federal government oversees and funds an indian health “service” that is expensive, inefficient, and riddled with ethnic discrimination, creating medical facilities where people are segregated based on their ancestry.  And its funding of research is often driven by politics, not science, with NCI research on breast and prostate cancer funded much more generously than research on lung cancer, which is responsible for twice as many deaths each year as the other two cancers combined.

In the area of medical insurance, government plays a dual role.  It not only regulates the “private” portion of the industry, but it also provides a significant amount of health insurance directly, through medicare, medicaid, and the military medical care systems.  State governments set prices that allow private company owners and executives to prosper while customers pay through the nose, putting the interests of company stockholders above those of the people who purchase policies.  These insurance companies then do their best to avoid paying claims whenever they can get away with it, further increasing profits.

Government insurance programs, which many believe should be expanded to fix the present crisis, are no prize either.  Medicare still leaves many old and/or disabled people with significant bills to pay, either for supplemental “private” insurance policies, or for pricey co-pays.  In addition, medicare “reform” has resulted in payments to providers caring for medicare clients that are sometimes too low to cover their costs, leading a number of practitioners to either stop providing some services to medicare clients, or drop them as customers altogether.  Medicaid coverage, while providing better reimbursement in general, is difficult or impossible for many in need to obtain.  And while government insurance leaves much to be desired, the bureaucracies charged with administering it are so incompetent that states have been forced to return some of the funds they have received from the feds to provide health insurance for poor children, because they were too inefficient to spend it all on those who needed it.  And of course, government insurance, like that provided by private companies, will not pay for services provided by unlicensed practitioners or for medications not prescribed by them.

An essential part of all these specific ways in which government interferes with, and often sabotages, medical care delivery is the requirement for reams of paperwork from every individual and institution involved in providing medical care.  Whether it is periodic relicensure of providers, the regular inspections and reinspections of hospitals and clinics by the Joint Commission for the Accreditation of Health Care Organizations, or filing and refiling of medicare and medicaid claims, enormous amounts of resources, time, and effort are consumed with bureaucratic reporting requirements and documentation of compliance with the often arbitrary standards of JCAHO or other government-authorized or mandated overseers.

The rationale for all of this interference, all these rules, regulations, and requirements is, of course, that we are not capable of adequately taking care of ourselves, and that we need the government to choose our medical care providers and insurers and then protect us from their ill intentions and/or greed.  Of course many people take poor care of themselves, and many providers and institutions are not to be trusted, but the government, through its licensing/certification programs and the prescription system has in large part created both problems.  By empowering government-approved experts and institutions to control and restrict access to treatments and medications, it encourages people to rely on experts, instead of themselves, to manage and maintain their health.  And then, like any monopoly or oligopoly, the state-sanctioned providers, protected from competition, have little incentive to contain costs or treat their customers respectfully.  While bureaucrats and the providers and corporations they license and protect may talk of patient-centered care, their unwillingness to allow people to choose their providers and treatments for themselves, shows what they really believe: that we need to be taken care of by the beneficent government.

One Way Out of This Mess

Despite its dismal record in overseeing medical care in the united states, many still look to government to fix the problems that it is largely responsible for creating.  Advocates of this approach generally regard the medical systems in europe or canada as models of how medical care should be managed and provided, but they often fail to acknowledge the problems with these systems, from long waiting lists for procedures and surgery, to lower wages for health care workers, to inadequate and disrespectful care in hospitals.  Additionally, countries that provide universal medical care also have higher taxes than does the united states.  It is far from clear that a national health care system would be cheaper for most americans or maintain a level of quality and efficiency comparable to what people now experience and expect.  Given the politicos’ and bureaucrats’ sorry performance in running the present medical system, granting the state even more power to manage our health is unlikely to provide the solution to the current “crisis.”

Instead, the anarchist approach of getting rid of government entirely, in all its meddling forms, is the only means of providing an environment in which free people would be able to address their health and medical needs and wants in whatever way suits them.  The barriers to practitioners providing services and people obtaining drugs and treatments would disappear, allowing people new, real choices in their medical care and making it genuinely patient-centered.

Although the increased supply of providers and availability of remedies would result in a drop in costs and prices, medical care in an anarchist society would still have a price tag.  Producing drugs, performing surgery, and testing blood specimens all require time and money.  While voluntary mutual insurance programs and charities would be formed by interested people to assist in cases of extraordinary expense, just as happened commonly before the welfare state, people would still have to make decisions about how and where to spend their money or exchange their goods and give priority to some needs and wants over others.  Buying insurance or putting aside savings for unforeseen medical needs would be just as prudent in a free society as it is now.

Other social and economic changes in an anarchist society would also affect people’s ability to improve their health and purchase medical care. Individuals’ wealth would increase, and hours of work decrease, since a large portion of the value of what they produce will no longer be stolen from them by governments and employers.  They would then have the opportunity to dedicate more of their money and time to maintaining or improving their health.

Just because they will be better able both to purchase medical services and to take care of themselves, there is no guarantee that people will make wiser decisions about their health or medical care in an anarchist future than they do today.  Getting rid of the true barriers to access to medical services that the state creates and maintains would allow interested and motivated people the opportunity to take control of their medical care and their health.  But unless individuals make a commitment to healthful living, chronic preventable illnesses will continue to burden people both physically and financially.

Anarchy will not make everyone healthy, wealthy, or wise.  It will simply allow everyone the freedom to live their lives in whatever peaceful way they choose.  It will then be up to each individual to decide for themselves if their health really is important to them.

(For a more detailed account of how free market medical care might operate, see the article, “Health Care Without the State,” on the Bad Press website.)

Four More Years of Government and War

Although it would have been nice to see the bums kicked out, it really matters little who won the election.  Kerry and Bush were both committed to pursuing the war in iraq, limiting the freedoms of americans for “our own protection,” and otherwise engaging in the standard government business of pillage and violence.

But the politicians have not maintained their grip on power by themselves.  The voters of this country have imposed their preferred masters on those of us who choose not to participate in the vile process of selecting our rulers.  Those who vote may well be considered to have given their consent to being governed, but unfortunately they and those they elect believe the rest of us should also be bound by the results of their election, whether we like it or not.  While we can abstain from voting, there is no practical way to completely escape the domination of governments and their supporters.

Not only do these voters and politicians impose their will on those of us here in the united states who simply want to be left alone, they are responsible for spreading death and destruction around the world.  American troops have just devastated Fallujah, the most recent chapter in their campaign of terror that has murdered thousands of non-combatants in iraq.  United states occupiers prop up the brutes who run afghanistan.  Money from Washington enables the israeli military to continue its brutal rule over gaza and the west bank.  American sanctions impoverish the people in cuba and help sustain the nasty government of Castro and his allies.  Meddling by united states politicians and military forces has subjected the people of haiti to one murderous government after another and impoverished the country.  The list of violent and destructive activities by the american government all over the world goes on and on.

Unfortunately, most americans appear to support their government in terrorizing the neighborhood.  Not only this, but they are eager to give up more and more of their own freedom.  Even though there have been no further violent attacks like the ones on September 11 several years ago, which provided the excuse for the most recent rampages of the american military through afghanistan and iraq, the government wants more and more power to watch over us, interfere with our travel, monitor what we read, pat us down at airports, and encourage people to be suspicious of others, all in the name of the “war on terror.”  And the voters show their support for this nonsense by turning out by the millions to vote for more of the same.  The politicians and bureaucrats lie to people about the real likelihood of violent attacks in order to justify the growth of their police state.  But most people take these manipulators at their word, making no effort to learn about the world and evaluate risks and benefits on their own.  They seem to have forgotten the joke about the three great lies, one of which is “I’m from the government and I’m here to help you.”

The american news media continue to play an essential part in this campaign of disinformation.  They parrot the government’s line on most things, fawn over the military, and basically function as cheerleaders for the slaughter in iraq.  Of course they give coverage to the more extreme cases of outright murder and mistreatment by american military personnel, like the killing of unarmed people and the abuse of prisoners.  But most of the stories by the TV anchors and embedded reporters portray the war in iraq as a generally virtuous endeavor, with the occasional excess perpetrated by misguided individuals.

Newscasters and reporters uncritically use the vocabulary created by the government and military, writing about the “war on terror,” “coalition forces,” the “sunni triangle,” and “terrorist” iraqi “insurgents.”  They write story after story about the hardships endured by american soldiers and their families, despite the fact that everyone in the american killing machine is a volunteer and knew what they were signing up for.  Most of the press and other news sources defer to government, defend its policies, and drum up support for its military adventures among readers and viewers.

But despite the propaganda of the government and its fans in the news media, the responsibility for supporting or opposing government lies with each individual.  Governments would not exist without the support of most of their subjects.  People can choose to either follow the lead of the rulers and their agents, or think for themselves and stand up for their freedom not to be told what to do or robbed to pay for slaughter around the world.  Voting, joining the military, and otherwise propping up the state through voluntary acts of submission, show the failure of people to think for themselves, critically evaluate the conduct of government, and envision a better alternative to the world that exists.  Unless people become free-thinkers and withdraw their support from the state, recognizing they are capable of living their lives free of coercion, the cycle of war and domination will go on.

THE PRINCIPLES OF EQUIVALENTS, LABOR FOR LABOR; THE MOST DISAGREEABLE LABOR, ENTITLED TO THE HIGHEST COMPENSATION.

The following essay was written and published as a pamphlet by Josiah Warren in Boston in 1865.  The author participated in a number of anarchist communities in the nineteenth century, and wrote and lectured extensively, advocating non-statist solutions to social problems and economic rather than political methods of social change.  He also strongly influenced writers such as Stephen Pearl Andrews and Benjamin Tucker, who perhaps did more than anyone else to disseminate the ideas of the anarchist individualists of the nineteenth and early twentieth centuries.

I have corrected apparent typos and changed some of the archaic spelling found in the original, but have left the punctuation, italicization, and capitalization as the author intended them to be.

A direct exchange of Labor for labor between the laboring or useful classes, measured by the time employed and according to the disagreeableness or Costs of the labors performed, would convert Time into capital; and all would have an abundance [of] “capital.”  Money would represent Labor or its products as bank notes now represent metals; and, instead of being the blind, stupid, unintellectual accident that it now is, the holder of Labor Notes would know what he could get for them from day to day and from year to year.  Estimates of the labor in different products once obtained  by investigation, might remain unchanged for many years, unless new and better modes of production should reduce their Costs.  Consequently, all ruinous fluctuations in prices would be at an end, and all speculations upon them would be knocked in the head; and “profits in trade” being abolished, ruinous competition and the principal cause of modern wars would cease to be.

The burthen of necessary labor would be reduced to from one to perhaps three hours a day (according to the style of living,) for each person.  All anxiety about future sustenance would be dispelled—with this security of condition, the motive for large accumulations would die away, and the degrading scramble for “money making” would come to an end.

The hardest worker would be the richest person, without reference to sex, color, or nation, and in the common, vulgar estimation, would be the most  “respectable”: then there will be as great a rush into the useful pursuits as there has been to shun them and force them upon the weak and defenseless.  We now see the origin of all forms of slavery and the legitimate remedy for them.

It is folly to expect that men will prefer starved, ragged, insulted labor, however useful it may be, rather than an easy situation with a sufficient income and the respect of their fellow men; nor is it surprising that the ranks of respected professions are crowded till they are forced to live by fraud, that we are over run with speculators, thieves, defaulters, counterfeiters, burglars, robbers, incendiaries, rapacious officials and other vagabonds, or that the bible is tortured into the defense of slavery and poverty by those who are revelling in idleness and luxury; or, that when the opportunities for speculation and office holding opened by one war are all filled, the nest step is to get up another war.  This pandemonium miscalled “society” will continue as long as men are tempted to live by profitable crimes, rather than starve in useful pursuits.

Let not this word Cost be misunderstood: it has no reference to the money that has been given for any thing, but it refers to the trouble it has cost; whether it be painful exertion of body or mind—anxiety, sacrifice of any kind; in short, the endurance of any thing that is disagreeable is here called Cost.

This idea or principle would probably give the highest salary to the scavenger; because he is least respected and because his labor is otherwise, perhaps, the most disagreeable; while it would give comparatively nothing to ignorant officials because they get compensated in glorification.

All will be workers or live upon benevolence.  The whole burthens being thus distributed, the share of each will be so light and so “fashionable” people will prefer to do that little, rather than take the trouble of encroaching upon their neighbors; then the great excuse for aggressive governments will not exist, and their very costly if not very valuable services can be dispensed with.

Labor for labor, is not labor for land nor for any of the metals found in it, nor for wood or coal nor for any other of nature’s spontaneous products except so far as labor has been bestowed upon them, or in transferring them; but it opens the prospect of homes and comforts to those who have been deprived of them by the want of a principle for the regulation of prices.   In short, a direct, equitable exchange of labor between the useful classes, just in proportion as it progresses, will cheapen common money and finally render it worthless, and invest Labor with all its products, and all the power and  “respectability” that material wealth can confer; and all that constitutes good or successful society will be within its reach.  None need be excluded—those who have no useful business can learn one when opportunities are opened and this principle opens the opportunities.

The greatest of all considerations is, that by making the cost of labor the limit of price, every one becomes interested in co-operating to reduce the cost and consequently, the price of every thing; and thus men will be employed in lightening each others’ burthens through mere self interest, which is now so destructive.  Thus does this simple but sublime justice out strip the sagacity of legislators and solve for humanity the greatest of all human problems—turning every man’s hand to work For, instead of against his fellow man!

Harmonizing the material interests of men will harmonize the feelings and action of individuals and nations; and the reign of permanent peace, plenty and successful society will have found their root in simple, scientific Justice to Labor!

It is this harmonization of interests that has always been aimed at by the profoundest statesmen, and it is the great central ideal of Communism; but it has been mistakenly sought in Combining or Uniting those interests!  But, where interests are United, all have a right to a voice in the management of them; but the natural and inevitable diversity of minds growing out of the Individuality of each, immediately develops itself and inaugurates conflict and confusion that have only two possible terminations—Despotism or Disintegration.  If despotism is adopted, its first act is to make war on this natural Individuality and to demand unhesitating obedience, loyalty or conformity; the governed must have neither eyes, tongues, brains nor life; they must all suddenly become of one pattern according to the master’s orders, like so many dried herrings upon a stick, and those who decline the prescription are gentiles, schismatics, heretics, outsiders, outcasts, rebels, traitors, outlaws; to be expelled, crucified, excommunicated, imprisoned, shot or hung; and whom any may plunder or murder with impunity, or perhaps “make money” by taking them alive to be murdered or tortured according to the will of the master!  Government by a “majority” is worse than that of some despotisms, because it annihilates Individual responsibility; which, is the  only reliable regulator of human intercourse.  All these evils are the natural consequences of the first blunder or “original sin” of Uniting instead of harmonizing the interests of men!

If the planets were all united or bound together by artificial means, it would result in collisions, darkness, destruction and death, corresponding to what are now seen and always have existed in all artificial organizations of men, from that of the smallest partnership to that of a nation, just in proportion to the number and magnitude of the interests at stake and the mental diversities of the persons involved.  War has been waged against this diversity from first to last, for thousands of years and every means to enforce conformity have been exhausted; and now, there is more individuality than ever, and it is more clearly seen than ever that it is the very germ of all improvement, order and peace among men–that this is the stone so long rejected by the builders that is to become the head of the corner—that it is the very “key to the age”; that to persecute it is to deny the persecutor’s right to differ from the persecuted and it is making war upon humanity’s instinctive struggle to correct its own most fatal blunder.  But personal individuality being adverse to artificial organizations, they must be abandoned before much progress can be made.  They originated in the purposes of attack or defense; but the principle of equivalents neutralizing all motives for attack, would render defense unnecessary.

What we want is Co-operation or coincident action between all the human race without “entangling” our materials interests or our responsibilities, and thereby subordinating man to the ignorance and cruelty of man.  The principle of equivalents enables us to attain these long sought and unspeakably important ends.  It lifts us up out of the chaos of political systems, into a clear, bright atmosphere that enables us to discern the direct road to true order and repose.

The subject is inexhaustible, but a very few words must suffice here.  What has been said against organizations was thought necessary as caution against the continuance of a dangerous and costly mode of defeating the ends in view.

Coincidence of thought, feeling or purpose, makes us society for each other; but there is no power on earth that can make us so beyond this limit.  The principle of Equivalents producing this coincidence in our material interests, abolishes the principal elements of repulsion and contest and gives us a reliable basis of calculation which will continue for a long time to surprise the student of human problems with solutions too beautiful and too sublime for expression here.

It is believed that this idea of labor for labor originated in England.  Its practical development in this country has been an unwavering life purpose during the last thirty eight years, in a series of noiseless experiments, as the chemist conducts his analyses in his laboratory or as the mechanic tests his machine in his own sanctum before he presents it broadly to the public.  There is scarcely any kind of business between men, to which the principle has not been successfully applied.  The conclusion from these experiments is, that as this principle, together with others necessary to its operation, require to be studied like any other exact science, in connexion with practical illustrations in the business of life, the best way to inaugurate the movement is by establishing Industrial Colleges for young and old, right among the people in any or every town and neighborhood, upon Individual responsibilties and with Individual means, with such aid as may be voluntarily offered free from all defeating conditions.  Not attempting to form or organise societies any more than we would organize or form the fruit upon a tree: but inviting all people to look into the movement and co-operate with it so far as they may find it for their moral or material internal interest to do so, but no farther: trusting to the Coincidence of these interests to change, by degrees, the character of what is now called civilization.

Cultural Incompetence

We hear an awful lot of talk about culture and its importance these days.  There are workplace cultures, all kinds of religious cultures, good and bad corporate cultures, and any number of ethnic, sexual, and criminal cultures and subcultures.  According to people who conceptualize the world in this manner, any time people who are like-minded, similar looking, have sexual tastes in common, or are working on a common project come together a culture is formed.  And once this culture comes into existence, it somehow acquires the power to dictate the ideas and actions of those who are part of it.  Believers in this model of human behavior seem to think that one can therefore find out important information about someone just by learning about their “culture.”

Multiculturalism or Individuality

This reliance on culture to explain people’s motivations and behavior underlies the currently faddish theory of multiculturalism, which has generated an entire industry of self-proclaimed experts who conduct “diversity” trainings, write “cultural competency” texts, and “manage diversity” in corporations.  Although it was developed with the intent of increasing understanding among people, multiculturalism in fact only serves to promote inaccurate generalizations and stereotypes about people.  Multiculturalists believe people are simply the products of the various cultures of which they are a part and that learning about other cultures helps people better communicate and work with other people.  But they are wrong.

Each person is a distinct individual, about whom one can learn only by asking, listening, and observing.  Surely, people are influenced by all the other people in their lives.  But that does not mean that everyone exposed to the same kinds of influences turns out the same.  Even within a family where all the children are raised in the same neighborhood, participate in the same religious rituals, speak the same language, and attend the same schools, each will likely turn out quite different from the others.  One becomes an anarchist, while a sibling joins the navy; another prefers homosexual sex, while his sister finds pleasure in heterosexual relations; one is an atheist, and her brother a devout catholic.  If the experience of growing up in an institution as intimate, and sometimes overwhelming, as a family does not determine a person’s beliefs and activities, it is absurd to think that one can learn much of value about any individual person simply by gaining knowledge of their “culture.”

But that does not stop some from continuing to push the idea that cultures are monolithic and that people who are part of them can be expected to think and act alike.  Here in Anchorage a group called Bridge Builders has published a booklet titled Passport to Anchorage.  In it they list what they believe are the habits of members of various ethnic and immigrant groups.  It includes such absurd blanket statements as: women from india do not drink alcohol; displays of affection between filipino men and women are considered inappropriate; and people from laos are frank, open, and friendly.  Since these descriptions are seen as either positive or neutral, people may not be as likely to question them as they would be if people from a certain country were described in more negative terms, but that does not make such generalizations any less stereotypical or inaccurate.  While the authors of this booklet clearly recognize that americans come in all sorts of varieties and flavors, they often fail to see that this is true of people in other countries and among the different ethnic, religious, and immigrant groups within this country.  Indians, laotians, and filipinos vary among themselves as much as americans do, and people from these countries who live in the united states are as likely to identify and be seen as “american” as they are to feel and be considered representatives of their country of origin.

Any sort of sweeping statement about cultural or national characteristics is unlikely to give an accurate picture of an individual person from a nation or ethnic group that is made up of millions of different people.  This does not, however, stop the diversity trainers and authors of books such as the Passport from continuing to promote such nonsense.

Cultural Relativism and Cultural Supremacy

Some believers in the cultural view of people’s behavior do not stop at providing simplistic and inaccurate pictures of individuals.  They use  culture as a means of justifying disparate treatment of people who are considered to be from different cultural groups.  Advocates of this view argue that actions and beliefs that would otherwise not be acceptable can sometimes be justified if they are part of a person’s cultural traditions.

For example, jewish basketball players have sought to be able to wear yarmulkes on the court, practitioners of an american indian religion have argued that they should have the right to use peyote in rituals, and muslim students have sought the freedom to wear islamic headscarves in schools.  Whatever the merits of any of these practices, their advocates do not argue that dress codes or drug laws interfere with individual freedom of choice, and that anyone should be free to dress as they please and ingest whatever substances they like.  Instead they contend that yarmulkes, peyote, or headscarves are of cultural importance to some group of people and therefore members of this group should be allowed to do something other people continue to be barred from doing.  When someone asks for special treatment based on their culture, the clear message is that the traditions of groups are more important and valuable than individuals’ beliefs and preferences.

Although advocates of cultural competence might argue that these are instances where a dominant culture is showing sensitivity to a minority culture, what is actually taking place is that one culture is being valued more than another.  This is inevitable in a setting where people are seen as cultural representatives, not unique persons whose choices are respected just because they are those of peaceful human beings.  If arguments for or against such practices are based on group traditions, the conflict inevitably comes down to one between different traditional—“cultural”—practices.  And only one culture can win in such circumstances.  Favoring the traditions of a minority cultural group is no better than elevating the practices of a majority to a special status and disregarding the needs and wants of those who differ.  Inevitably, someone will feel their culture or group identity has been slighted.

Another result of looking at the world through the lens of culture is that it can lead people to believe some cultures are superior to others.  Often they consider their “own” culture to be the best, but some look around and find another that they think is better in some way: more humane, more eco-friendly, more peaceful, or some such.  But, although various groups have differing histories and current practices, there is no culture that is all good or all bad.  Members of every cultural, religious, ethnic, and national group have engaged in atrocious behaviors over the years.  The european invaders of the americas killed and enslaved indian people, but so did the aztecs and tlingits.  White people have engaged in barbaric wars and attempted genocide, but so have asian and black people. Muslims have murdered infidels and christians have slaughtered heretics and witches.  Women have been treated differently from, and considered inferior to, men in virtually every society that has ever existed.  And most human throughout history have treated, and continue to treat, other animals abominably. Despite these horrid actions, of course, people in every land and of every religion and skin color have also done wonderful, kind, and humanitarian things.  People who favor one culture over another pick and choose the things that they think best represent a culture and tend to ignore (or explain away as unimportant aberrations) the blemishes.

People who believe a certain culture is superior to others will at times go so far as to celebrate certain traditions of one group, while condemning the same practice when it is engaged in by others.  This culturally relativistic view is quite common.  For instance, one of the speakers at a couple of anti-war rallies in anchorage over the last year or so, proudly stated that she was part of a “warrior people,” the tlingits.  She and those of her listeners who applauded her speech did not see the dissonance between this statement on her part and their participation in an event supposedly organized to oppose war.  The implication was clearly that there are good warriors and bad warriors, the tlingits among the former group and the american military people waging war in iraq in the latter.  While the speaker and protestors rightly condemned the murderous behavior of united states troops in iraq, their sensitivity to “cultural” differences led many of them to romanticize the war-like traditions of another group.  This double standard serves only to dilute the anti-war message of such protests and call into question the ethical consistency of the participants.

Some actions are acceptable and some are not, and the fact (or belief) that a practice is part of one’s cultural heritage is not what makes it right or wrong.  What matters is whether it harms other people or restricts their freedom to peacefully live as they please.  Any person who leads a nonviolent life and does not interfere with the freedom of other people should, at a minimum, be tolerated and left alone.  But someone who engages in violent or otherwise coercive activities directed at others should be considered a threat and isolated, boycotted, or resisted by others, even in circumstances where they invoke their culture to justify bad behavior.

Individuals and cultures

Despite claims to the contrary, each human beings is one of a kind.  We each have our own desires, ideas, aspirations and habits.  While we may share some of these with others from the same country, region, tradition, or religion, there are many ways in which we differ from our neighbors as well.  This can be demonstrated just by looking at the people we live or work around.  Each individual thinks and lives in ways that make them different from every other person, even those with whom we allegedly share a culture.  People embrace any number of religious faiths, support various social or political movements, eat different kinds of foods, and engage in a multitude of sexual practices.  But when people are encouraged to view culture as the determining factor in what makes a person who they are, all too many let their own common sense experience of the infinite variety among people be pushed aside.

Those fighting discrimination and wishing to improve communication and cooperation among people of different skin colors and heritages at one time encouraged them not to make assumptions about others based on their complexion or culture, instead suggesting that they evaluate people based on their character and behavior.  We need to return to this outlook and strategy.  The only way to determine what another person believes or does is to engage them on a personal basis and learn about their unique qualities and activities.  While this may not be as easy as sitting in a cultural competency class and learning what “those people” do and think, interactions between individuals, unsupervised by “experts,” can provide real knowledge about others, instead of the inaccurate assumptions and general nonsense offered by the diversity hacks.  Only such personal interactions can lead to the respect, tolerance, and trust between people that is necessary if we are to have the kind of mutualist and voluntary society sought by anarchists.