A bit of a muse on democracy and anarchy, but I’m very emotional lately, chewing through the farce that was the M&G ‘Critical Thinking Forum’ – watching the political comedy of patronage meeting puppetry. So read with a critical mind please. Form your own opinions.
Arnold Mindell mentions in his book Sitting in the Fire, that politics and psychology is the same thing. They both deal with power. In Saul Newman’s book The Politics of Postanarchism he mentions that politics is some sort of engagement with relations of power (I think I agree with this author’s view that we need to reconsider aspects of anarchy, but I did not manage to get past page 7: I have yet to find a book on anarchism that is not fantastically pretentious, goes round in circles, and is written with words I have never come across before).
It looks like anarchy is defined as the transcending of power, the rejection of political authority, saying that power and authority are unnatural and inhuman. Mikhail Bakunin seems to be the originator of the ‘rebellious impulse’, the ‘urge to destroy’. To me, ‘anarchy’ (which I now argue should then rather be called deep democracy or something else) is to do whatever you feel needs to be done, IF you take responsibility for the consequences. I don’t see anarchy as the use of violence and destruction as a way to rebel against power. I see it as doing your own thing in spite of oppressive forces. Power is a natural aspect of a social species. It’s not going to go away, even as a utopian vision. Making the undesired power irrelevant, or even laughable is best described in a gorgeous little book called Small Acts of Resistance (It’s not an academic analysis, it’s a good read for the average Joe needing inspiration to deal with fucked up governments). Guerilla Gardening fits in here, and I think is a very important way to express our frustration while addressing what I believe is an imminent threat of politically induced food insecurity. The Water quote for TEDxCapeTown fits in well here too, as does the passive resistance used to overcome apartheid.
Be like water making its way through cracks. Do not be assertive, but adjust to the object, and you shall find a way round or through it. If nothing within you stays rigid, outward things will disclose themselves.
Empty your mind, be formless. Shapeless, like water. If you put water into a cup, it becomes the cup. You put water into a bottle and it becomes the bottle. You put it in a teapot it becomes the teapot. Now, water can flow or it can crash. Be water my friend. – Bruce Lee
Now for some issues that this thinking raised in my mind:
From a workshop on integrated coastal management, I realised first hand another thing discussed by Mindell: that legal systems do not take into account rank – human being’s natural power. Democracy fails spectacularly to deal with rank. So my version of anarchy/deep democracy will have to involve bringing legal systems and human systems closer together – by embracing and acknowledging elders, group processes etc. Arnold Mindell’s book is great at explaining this.
I’ve heard a rumour that governments exist because of capitalism. Centralised control makes making money easier, I guess. The development of ICT either makes it easier to have decentralised money making schemes (aka decentralised government), or makes ‘anarchy’ easier to gain ground, or, likely, a bit of both (judging by the global governmental clamp down on media freedom). And this is the interesting times we live in.
80/20
I want to argue for a 80/20 principle of local/central governance, and am well aware that this goes along with a bit of a rethink of capitalism (In my mind our current economic models are gone. Finished and klaar). The 80% is about self sufficiency on a community by community basis – ‘sustainable communities, transition towns, etc’ (as Denis Beckett tries to explain – see below). Local governance / community structure here has NO predetermined ways of functioning. If the community is happy with it, then it goes. Be that communism, nudism, cannibalism, whatever.
The 20% is interaction with outside influence – trade import/export, disposable income, ‘capitalism’, genetic material (aka the social scene, people!) etc.
I do think this system will be in continuous flux and there will always be tremendous pressure on outside forces to gain more control. I think the only defence is in the 80% sense of community. The balance lies, for me, in the interplay between legal systems – the way to communicate with the outside, and the human systems – the way the community communicates within itself. Community is a very flexible term, and again, totally dependent on each community. In my mind you need around 1 000 – 10 000 people to be self-sustaining. Hence my interest in Prince Albert as an experiment in Transition Towns.
On Denis Beckett’s struggle to define deep democracy:
Denis Beckett wrote Redeeming Features, which I loved. In this book he hinted at the deep democracy. Then he wrote Magenta, in which he tried to tell the deep democracy story through fiction which I thought failed miserably. I think he thought so too, because he was back as his unapologetic self explaining the concept in a no nonsense way in Temba’s Head. Awkward read, but worth it. (His latest book recounts stories again, in Radical middle : confessions of an accidental revolutionary.)
End note:
My view of anarchy was mostly formed by the Wiki page on anarchy, and further informed by the Wiki page on Panarchy. Panarchy skirts at being an awesome way to talk about resilience and cover systems thinking, then swiftly moves into complexity, and shortly thereafter we’re stuck in the pretentiousness of Complexity thinkers again (I once spent a whole day listening to someone arguing the definition of Transdisciplinarity. I think they are very very good at talking in circles. I was profoundly irritated.) To harp on about this a moment longer, I think it’s atrocious for people who call themselves philosophers to not be able to express profound concepts to the average person, who has the unenviable job of living that complexity. To contrast this, the BSEI Conference (Business of Social and Environmental Innovation), either by chance or design, saw academics and practitioners discuss very complex issues together. When a hectic term popped up, the whole room stopped and someone explained what it meant in common knowledge. It was the best conference EVER, and it was, in my view, truly transdisciplinary. (I do think that ‘transdisciplinarity’ is not suited to academic analysis, and that it should be renamed life. In other words: get over yourself). I also think, gasp, that UCT is much better at tackling these complex stuff than SUN, who just goes all academic and irrelevant about it, starts a centre or some research grouping, and then manages expertly to gloss over the main issue that they ‘aimed to address’ in the first place. But that’s just my opinion and my own issues. I had to get this little opinion out after four very annoying incidents in the last year.









