This is part four of a five-part series outlining exactly what class means within the context of revolutionary movements. Click here to begin at the introduction and also find the table of contents/bibliography.

Of course, all of this begs the question. Why even bother with a class theory? This is a question that has repeatedly been raised, whether consciously or unconsciously, by various movements from individualist anarchists to right-wing nationalists. Often times, however, what we are going to see is that this sort of rejection of a social element in revolutionary change often lends itself to individual terrorism as a means of praxis.

First, let us set the terms, because terrorism in and of itself is a broad phenomenon. We’re mostly going to be focusing on terrorism perpetrated by individuals and non-state actors and the ideological factors which motivate them. Terrorism studies is a rabbit-hole unto itself, so there’s no point digging into what is irrelevant to the topic of this essay. The following quote should make clear the angle we’re approaching this from:

By its very essence terrorist work demands such concentrated energy for “the great moment,” such an overestimation of the significance of individual heroism, and finally, such a “hermetic” conspiracy, that – if not logically, then psychologically – it totally excludes agitational and organisational work among the masses.

…Everything that is outside the framework of terror is only the setting for the struggle; at best, an auxiliary means. In the blinding flash of exploding bombs, the contours of political parties and the dividing lines of the class struggle disappear without a trace.

…The revolvers of individual heroes instead of the people’s cudgels and pitchforks; bombs instead of barricades – that is the real formula of terrorism. (Trotsky 1909)

4.1. Propaganda of the Deed

Historically, a core component of anarchist theory is “propaganda of the deed”, best summarized as the idea that an individual’s actions can inspire others to take up arms. However, those who postulated about it soon had to come to terms with the reality once people began to follow through on it.

A proper understanding of the origins of anarchist terrorism at the end of the nineteenth century must take into account not only a variety of causes, some of them contradictory, but also a baffling gap between rhetoric and reality. Malatesta and Kropotkin had called for propaganda by the deed, meaning actions aimed at insurrection and revolution, but soon got random acts of murder about which they harbored deep misgivings. Loath to abandon the lowly instigators of these deeds, the anarchist leaders apolo-gized for them, and thus enabled, or at least assisted, the popular press and numerous politicians in finding someone to blame, or to scapegoat, for mis-cellaneous anti-social acts…

…The assassination of Tsar Alexander, attempts on the German kaiser and Italian king in 1878, the abortive bombing of the Greenwich Observatory (at the instigation of the tsarist police?), scores of mysterious bombings in Barcelona between 1904 and 1909, attacks on British civilians and officials in India, the Italian soldier Masetti’s assault on his commanding officer in 1911, and other acts of violence were all co-opted into the terrorist “black wave,” not only by the prejudices (and sometimes the instigation) of the media, police, and politicians, but also by the fervent desires of many anarchists, who saw in them dazzling images of proletarian power. (Jensen 2014, 22-23)

This encouraged a reformulation on part of thinkers such as Kropotkin and Bakunin, who would develop a theory of anarchist praxis drawing heavily from the then-emerging syndicalist movement. This would end up defining a split between anarchists who were willing to embrace a class-theory and anarchists who weren’t.

Coinciding with the birth of anarcho-syndicalism and revolutionary unionism, three tendencies emerged within anarchist-communism. First, there was the tendency represented by Kropotkin himself and Les Temps Nouveaux (Jean Grave). Second, there were a number of groups which were influenced by Kropotkin but which were less reserved than him towards the trade unions (for example, Khleb i Volia in Russia). Finally, there was the anti-syndicalist anarchist-communists, who in France were grouped around Sebastien Faure’s Le Libertaire. From 1905 onwards, the Russian counterparts of these anti-syndicalist anarchist-communists become partisans of economic terrorism and illegal ‘expropriations’.

…As an alternative to the strategy of the Russian ‘illegalist’ anarchist-communists, Kropotkin envisaged the formation of independent anarchist trade unions whose aim would be to counteract the influence of the Social Democrats. He defined his strategy in one sentence in the 1904 introduction to the Italian edition of Paroles d’un Révolté: ‘Expropriation as the aim, and the general strike as the means to paralyse the bourgeois world in all countries at the same time.’

At the end of his life Kropotkin seems to have abandoned his previous reservations and to have gone so far as to see in syndicalism the only ‘groundwork for the reconstruction of Russian economy’. In May 1920, he declared that: ‘the syndicalist movement… will emerge as the great force in the course of the next fifty years, leading to the creation of the communist stateless society’. (Pengam 2002)

For the purposes of the point I’m driving, I am going to direct my attention towards individualist strains of anarchism, as they offer the most coherent expression of a classless perspective. A separate section can be found below (“Addressing Potential Objections”) if social anarchists have any issues with exactly how representative this is of anarchism with respect to the context of this piece.

The 1911–1912 rampages of the Bonnot gang, the “Tragic Bandits,” were even more spectacular and bloody. Most of the bandits were French, but a few were Belgian. Many of the gang’s members, although not Jules Bonnot himself, had originally been associated with L’Anarchie, founded in 1905 as the premier anarchist journal advocating individualist anarchism and “individual restitution,” i.e., robbery. In December 1911 the Tragic Bandits began to steal cars, rob banks, and kill people. They were the first individuals to use automobiles for terrorist or criminal purposes. (Jensen 2014, 351)

4.2. Terrorism and Failure

The aforementioned Anarchist F.A.Q. makes another point regarding terrorism:

Terrorism has been used by many other political, social and religious groups and parties. For example, Christians, Marxists, Hindus, Nationalists, Republicans, Muslims, Sikhs, Fascists, Jews and Patriots have all committed acts of terrorism. Few of these movements or ideas have been labelled as “terrorist by nature” or continually associated with violence—which shows anarchism’s threat to the status quo. (McKay et al. 2010)

Which brings me to the other half of the terrorism coin: movements which have decayed beyond the point of being able to view themselves as the lever of history.

And it’s here we begin to see the inherently defeatist character of terrorism: it “can maintain itself only by exploiting the weakness and disorganization of the masses, minimizing their conquests, and exaggerating their defeats” (Trotsky 1909). It appeals to those who are politically isolated, those who are facing the inevitability of their defeat.

What basically characterizes the members of these strata is their individualism, impatience, scepticism and demoralization. Their actions are more aimed at spectacular suicide than at any particular goal. Having lost their past position in society, having no future, they live in a present of misery and exasperated revolt against this misery; in an immediacy which is felt as an immediacy. Even if through contact with the working class and its historical future they can get inspired by its ideas in a distorted way, this rarely goes beyond the level of fantasy and dreams. Their real view of reality is a purely contingent one. (International Review 1978)

The hopeless mentality that underlies it often makes it attractive to reactionaries, whose ideology can only lead one to adopt the mentality of the perpetual loser. Littered throughout the manifesto of the El Paso shooter is this sense of complete desperation and self-victimization on part of the author. No person who feels remotely secure in their political position would write something like this:

In short, America is rotting from the inside out, and peaceful means to stop this seem to be nearly impossible. The inconvenient truth is that our leaders, both Democrat AND Republican, have been failing us for decades. They are either complacent or involved in one of the biggest betrayals of the American public in our history. The takeover of the United States government by unchecked corporations. I could write a ten page essay on all the damage these corporations have caused, but here is what is important. Due to the death of the baby boomers, the increasingly anti-immigrant rhetoric of the right and the ever increasing Hispanic population, America will soon become a one party-state. The Democrat party will own America and they know it. They have already begun the transition by pandering heavily to the Hispanic voting bloc in the 1st Democratic Debate. They intend to use open borders, free healthcare for illegals, citizenship and more to enact a political coup by importing and then legalizing millions of new voters. With policies like these, the Hispanic support for Democrats will likely become nearly unanimous in the future. The heavy Hispanic population in Texas will make us a Democrat stronghold. Losing Texas and a few other states with heavy Hispanic population to the Democrats is all it would take for them to win nearly every presidential election. (Crusius 2019)

The Unabomber, a luddite, also finds himself in despair when faced with the seemingly unstoppable march of industrialization.

That being accomplished, it does not appear that there would be any further obstacle to the development of technology, and it would presumably advance toward its logical conclusion, which is complete control over everything on Earth, including human beings and all other important organisms. The system may become a unitary, monolithic organization, or it may be more or less fragmented and consist of a number of organizations coexisting in a relationship that includes elements of both cooperation and competition,just as today the government, the corporations and other large organizations both cooperate and compete with one another. Human freedom mostly will have vanished, because individuals and small groups will be impotent vis-à-vis large organizations armed with super technology and an arsenal of advanced psychological and biological tools for manipulating human beings, besides instruments of surveillance and physical coercion. Only a small number of people will have any real power, and even these probably will have only very limited freedom, because their behavior too will be regulated; just as today our politicians and corporation executives can retain their positions of power only as long as their behavior remains within certain fairly narrow limits.

Don’t imagine that the system will stop developing further techniques for controlling human beings and nature once the crisis of the next few decades is over and increasing control is no longer necessary for the system’s survival. On the contrary, once the hard times are over the system will increase its control over people and nature more rapidly, because it will no longer be hampered by difficulties of the kind that it is currently experiencing. Survival is not the principal motive for extending control. As we explained in paragraphs 87-90, technicians and scientists carry on their work largely as a surrogate activity; that is, they satisfy their need for power by solving technical problems. They will continue to do this with unabated enthusiasm, and among the most interesting and challenging problems for them to solve will be those of understanding the human body and mind and intervening in their development. For the ”good of humanity,” of course. (Kaczynski 1995, 39-40)

The previous examples were us demonstrating the hopelessness of known terrorists, but what about the terrorism of a known failure? Working backwards, we end up at the same result. Take a look at Peru’s Shining Path, one of many international Maoist movements formed in response to China’s liberalization.

Viewed from one historical angle – the emergence of neo-liberalism under Reagan, and China’s own shunning of the Cultural Revolution in the early 1980s – Shining Path’s project was bizarrely out of its time. It was also ill-suited to Peru. Few of the preconditions for Mao’s own revolution in the ‘semi-colonial, semi-feudal’ China of the 1940s seemed to be present: Peru in 1980 was a democracy; it was largely urban and literate; and there was no colonial invader to fight, no militant social rebellion to capitalise upon, no massive inequality of land ownership. (Lovell 2019, 308)

The aim – to provoke the state into indiscriminate retaliation and for the people in turn to rebel against government brutality – was crude but, as it turned out, cruelly effective. The more excessive the state response, the more discredited Peru’s democracy, and the more disillusioned the populace, would become. Guzmán was prepared to sustain horrendous losses. He told his cadres frankly that they would have to ‘cross the river of blood’: that ‘many party militants would die…and they would die in the worst possible ways. Their families would be destroyed…there was very little in Peru’s history that prepared it to confront the level of violence that would eventually be unleashed. Dozens, hundreds of thousands of dead.’ The revolution envisioned by Shining Path resembled ever more closely a compact of death. Shining Path melded Mao’s optimistic ‘a single spark can light a prairie fire’ with a much darker, quasi-religious concept of purification in rivers of blood. It fostered a spirit of reckless confrontation. (Lovell 2019, 327-328)

The reversal of their outlook would not bring victory for the guerillas; “with the capture of [their leader], Shining Path collapsed like a paper tiger” (p. 342). What it did bring instead was numerous atrocities inflicted upon the very peasantry Maoism was intended to champion.

Children were forced to become guerrillas: ‘against their will, whether they wanted to or not, they showed them arms, knives, spears; if you don’t accept it, you’ll die’. They understood little of Mao: a few pre-breakfast readings from philosophy essays, nothing more. The party at first tried to ban fiestas, but then realised that the booze made villagers indiscreet in identifying informers: ‘drink made them reveal what they had told the military. Right there we would take them away, and kill them later that night. No one witnessed this, only the dark canyons.’ Girls aged twelve or thirteen were turned, effectively, into comfort-women or child-bearing slaves – they were conscripted to bases, from where they returned pregnant. Shining Path ‘have deceived us’, cried anguished mothers. In some base areas, voluntary recruits coexisted with conscripts whose families had been annihilated in senderista attacks. Deserters and dissenters suffered cruel public execution; in a massacre of Amazonian tribal captives in November 1989, one of the prisoners was crucified. (Lovell 2019, 332-333)

Even beyond Peru, a common pattern emerges among the Maoist movements surveyed in Lovell’s book. In the cases of India (p. 349) and Nepal (p. 393-394), and others, we also see movements which when faced with the threat of irrelevancy resort to terroristic means.

4.3. The Atomization of the Terrorist

Unlike the other approaches that have been covered, you’re going to see very few people consciously advocate for individual terrorism as a means of praxis. Because of this, it’s going to be necessary to first draw a connection between terrorism and a “class vacuum”.

In our eyes, individual terror is inadmissible precisely because it belittles the role of the masses in their own consciousness, reconciles them to their powerlessness, and turns their eyes and hopes towards a great avenger and liberator who some day will come and accomplish his mission. The anarchist prophets of the ‘propaganda of the deed’ can argue all they want about the elevating and stimulating influence of terrorist acts on the masses. Theoretical considerations and political experience prove otherwise. The more ‘effective’ the terrorist acts, the greater their impact, the more they reduce the interest of the masses in self-organisation and self-education. But the smoke from the confusion clears away, the panic disappears, the successor of the murdered minister makes his appearance, life again settles into the old rut, the wheel of capitalist exploitation turns as before; only the police repression grows more savage and brazen. And as a result, in place of the kindled hopes and artificially aroused excitement comes disillusionment and apathy. (Trotsky 1909)

Tomat0

Evangelical Christian, Marxist, and a bit of a Luddite. I run this blog as a way to compile my various theories and arguments spanning a wide variety of subjects from technology to politics.