Author: Errico Malatesta
File Size: 358 KB
2nd Zabalaza Books Edition
Published in Vernon Richards (ed.),
Malatesta: Life and Ideas, Freedom Press, 1965.
Il Programma Anarchico (An Anarchist Programme) was drafted by Malatesta and adopted by the Unione Anarchica Italiana at its Congress in Bologna (1920)
It must be admitted that we anarchists, in outlining what we would like the future society to be a society without bosses and without gendarmes have, in general, made everything look a bit too easy.
While on the one hand we reproach our adversaries for being unable to think beyond present conditions and of finding communism and anarchy unattainable, because they imagine that man must remain as he is today, with all his meanness, his vices and his fears, even when their causes have been eliminated, on the other hand we skate over the difficulties and the doubts, assuming that the morally positive effects which will result from the abolition of economic privilege and the triumph of liberty have already been achieved.
So, when we are told that some people won’t want to work, we immediately have a string of excellent reasons to show that work, that is the exercise of our faculties and the pleasure to produce, is at the root of man’s well-being, and that it is therefore ridiculous to think that healthy people would wish to withdraw from the need to produce for the community when work would not be oppressive, exploited and despised, as it is today.
And if they bring up the inclinations to, or the anti-social, criminal ways of, a section, however small, of the population, we reply that, except in rare and questionable cases of congenital sickness which it is the task of alienists to deal with, crimes are of social origin and would change with a change of institutions.
Perhaps this exaggerated optimism, this simplification of the problems had its raison d’etre when anarchism was a beautiful dream, a hurried anticipation, and what was needed was to push forward to the highest ideal and inspire enthusiasm by stressing the contrast between the present hell and the desired paradise of tomorrow.
But times have changed. Statal and capitalist society is in a state of crisis, of dissolution or reconstruction depending on whether revolutionaries are able, and know how, to influence with their concepts and their strength, and perhaps we are on the eve of the first attempts at realization.
It is necessary therefore to leave a little on one side the idyllic descriptions and visions of future and distant perfection and face things as they are today and as they will be in what one can assume to be the foreseeable future.
When anarchist ideas were a novelty which amazed and shocked, and it was only possible to make propaganda for a distant future (and even the attempts at insurrection, and the prosecutions we freely invited and accepted, only served the purpose of drawing the public’s attention to our propaganda), it could be enough to criticize existing society and present an exposition of the ideal to which we aspire. Even the questions of tactics were, in fact, simply questions of deciding which were the best ways of propagating one’s ideas and preparing individuals and masses for the desired social transformation.
But today the situation is more mature, circumstances have changed … and we must be able to show not only that we have more reason on our side than have the parties because of the nobility of our ideal of freedom, but also that our ideas and methods are the most practical for the achievement of the greatest measure of freedom and well-being that is possible in the present state of our civilization.
Our task is that of “pushing” the people to demand and to seize all the freedom they can and to make themselves responsible for providing their own needs without waiting for orders from any kind of authority. Our task is that of demonstrating the uselessness and harmfulness of government, provoking and encouraging by propaganda and action, all kinds of individual and collective initiatives.
It is in fact a question of education for freedom, of making people who are accustomed to obedience and passivity consciously aware of their real power and capabilities. One must encourage people to do things for themselves, or to think they are doing so by their own initiative and inspiration even when in fact their actions have been suggested by others, just as the good school teacher when he sets a problem his pupil cannot solve immediately, helps him in such a way that the pupil imagines that he has found the solution unaided, thus acquiring courage and confidence in his own abilities.
This is what we should do in our propaganda. If our critic has ever made propaganda among those who we, with too much disdain, call politically “unconscious,” it will have occurred to him to find himself making an effort not to appear to be expounding and forcing on them a well-known and universally accepted truth; he will have tried to stimulate their thought and get them to arrive with their own reason at conclusions which he could have served up ready-made, much more easily so far as he was concerned, but with less profit for the “beginner” in politics. And if he ever found himself in a position of having to act as leader or teacher in some action or in propaganda, when the others were passive he would have tried to avoid making the situation obvious so as to stimulate them to think, to take the initiative and gain confidence in themselves.
The daily paper Umanità Nova is but one of our means of action. If instead of awakening new forces, and encouraging more ambitions and enthusiastic activity, it were to absorb all our forces and stifle all other initiatives, it would be a misfortune rather than an affirmation of vigor, and witness to our strength, vitality and boldness. Furthermore there are activities which cannot by definition, by carried out by the paper or by the press. Since the paper has to address itself to the public it must of necessity speak in the presence of the enemy, and there are situations in which the enemy must not be informed. The comrades must make other arrangements for these situations … elsewhere! 
Must organization be secret or public?
In general terms the answer is obviously that one must carry out in public what it is convenient that everybody should know and in secret what it is agreed should be withheld from the public at large.
It is obvious that for us who carry on our propaganda to raise the moral level of the masses and induce them to win their emancipation by their own efforts and who have no personal or sectarian ambitions to dominate, it is an advantage where possible to give our activities a maximum of publicity to thereby reach and influence with our propaganda as many people as we can.
But this does not depend only on our wishes; it is clear that if, for example, a government were to prohibit us from speaking, publishing, or meeting and we had not the strength openly defy the ban, we should seek to do all these things clandestinely.
One must, however, always aim to act in the full light of day, and struggle to win our freedoms, bearing in mind that the best way to obtain a freedom is that of taking it, facing necessary risks; whereas very often a freedom is lost, through one’s own fault, either through not exercising it or using it timidly, giving the impression that one has not the right to be doing what one is doing.
Therefore, as a general rule we prefer always to act publicly … also because the revolutionaries of today have qualities, some good and others bad, which reduce their conspiratorial capacities in which the revolutionaries of fifty or a hundred years ago excelled. But certainly there can be circumstances and actions which demand secrecy, and in which case one must act accordingly.
In any case, let us be wary of those “secret” affairs which everybody knows about, and first among them, the police.
Isolated, sporadic propaganda which is often a way of easing a troubled conscience or is simply an outlet for someone who has a passion for argument, serves little or no purpose. In the conditions of unawareness and misery in which the masses live, and with so many forces against us, such propaganda is forgotten and lost before its effect can grow and bear fruit. The soil is too ungrateful for seeds sown haphazardly to germinate and make roots.
What is needed is continuity of effort, patience, co-ordination and adaptability to different surroundings and circumstances.
Each one of us must be able to count on the co-operation of everybody else; and that wherever a seed is sown it will not lack the loving care of the cultivator, who tends it and protects it until it has become a plant capable of looking after itself, and in its turn, of sowing new, fruitful, seeds.
An Anarchist Program
1. Aims and Objectives
We believe that most of the ills that afflict mankind stem from a bad social organisation; and that Man could destroy them if he wished and knew how.
Present society is the result of age-long struggles of man against man. Not understanding the advantages that could accrue for all by co-operation and solidarity; seeing in every other man (with the possible exception of those closest to them by blood ties) a competitor and an enemy, each one of them sought to secure for himself, the greatest number of advantages possible without giving a thought to the interests of others.
In such a struggle, obviously the strongest or more fortunate were bound to win, and in one way or another subject and oppress the losers.
So long as Man was unable to produce more than was strictly needed to keep alive, the conquerors could do no more than put to flight or massacre their victims, and seize the food they had gathered.
Then when with the discovery of grazing and agriculture a man could produce more than what he needed to live, the conquerors found it more profitable to reduce the conquered to a state of slavery, and put them to work for their advantage.
Later, the conquerors realised that it was more convenient, more profitable and certain to exploit the labour of others by other means: to retain for themselves the exclusive right to the land and working implements, and set free the disinherited who, finding themselves without the means of life, were obliged to have recourse to the landowners and work for them, on their terms.
Thus, step by step through a most complicated series of struggles of every description, of invasions, wars, rebellions, repressions, concessions won by struggle, associations of the oppressed united for defence, and of the conquerors for attack, we have arrived at the present state of society, in which some have inherited the land and all social wealth, while the mass of the people, disinherited in all respects, is exploited and oppressed by a small possessing class.
From all this stems the misery in which most workers live today, and which in turn creates the evils such as ignorance, crime, prostitution, diseases due to malnutrition, mental depression, and premature death. From all this arises a special class (government) which, provided with the necessary means of repression, exists to legalise and protect the owning class from the demands of the workers; and then it uses the powers at its disposal to create privileges for itself and to subject, if it can, the owning class itself as well. From this the creation of another privileged class (the clergy), which by a series of fables about the will of God, and about an after-life etc., seeks to persuade the oppressed to accept oppression meekly, and (just as the government does), as well as serving the interest of the owning class, serves its own. From this the creation of an official science which, in all those matters serving the interests of the ruling class, is the negation of true science. From this the patriotic spirit, race hatred, wars, and armed peace, sometimes more disastrous than wars themselves. From this the transformation of love into torment or sordid commerce. From this hatred, more or less disguised, rivalry, suspicion among all men, insecurity, and universal fear.
We want to change radically such a state of affairs. And since all these ills have their origin in the struggle between men, in the seeking after well-being through one’s own efforts and for oneself and against everybody, we want to make amends, replacing hatred by love, competition by solidarity, the individual search for personal well-being by the fraternal co-operation for the well-being of all, oppression and imposition by liberty, the religious and pseudo-scientific lie by truth.
- Abolition of private property in land, in raw materials, and the instruments of labour, so that no one shall have the means of living by the exploitation of the labour of others, and that everybody, being assured of the means to produce and to live, shall be truly independent and in a position to unite freely among themselves for a common objective and according to their personal sympathies.
- Abolition of government and of every power which makes the law and imposes it on others: therefore abolition of monarchies, republics, parliaments, armies, police forces, magistratures, and any institution whatsoever endowed with coercive powers.
- Organisation of social life by means of free association and federations of producers and consumers, created and modified according to the wishes of their members, guided by science and experience, and free from any kind of imposition which does not spring from natural needs, to which everyone, convinced by a feeling of overriding necessity, voluntarily submits.
- The means of life, for development and well-being, will be guaranteed to children and all who are prevented from providing for themselves.
- War on religions and all lies, even if they shelter under the cloak of science. Scientific instruction for all to advanced level.
- War on rivalries and patriotic prejudices. Abolition of frontiers; brotherhood among all peoples.
- Reconstruction of the family, as will emerge from the practice of love, freed from every legal tie, from every economic and physical oppression, from every religious prejudice.
This is our ideal.
2. Ways and Means
We have outlined under a number of headings our objectives and the ideal for which we struggle.
But it is not enough to desire something; if one really wants it adequate means must be used to secure it. And these means are not arbitrary, but instead cannot but be conditioned by the ends we aspire to and by the circumstances in which the struggle takes place, for if we ignore the choice of means we would achieve other ends, possibly diametrically opposed to those we aspire to, and this would be the obvious and inevitable consequence of our choice of means. Whoever sets out on the highroad and takes a wrong turning does not go where be intends to go but where the road leads him.
It is therefore necessary to state what are the means which in our opinion lead to our desired ends, and which we propose to adopt.
Our ideal is not one which depends for its success on the individual considered in isolation. The question is of changing the way of life of society as a whole; of establishing among men relationships based on love and solidarity; of achieving the full material, moral and intellectual development not for isolated individuals, or members of one class or of a particular political party, but for all mankind—and this is not something that can be imposed by force, but must emerge through the enlightened consciences of each one of us and be achieved with the free consent of all.
Our first task therefore must be to persuade people.
We must make people aware of the misfortunes they suffer and of their chances to destroy them. We must awaken sympathy in everybody for the misfortunes of others and a warm desire for the good of all people.
To those who are cold and hungry we will demonstrate how possible and easy it could be to assure to everybody their material needs. To those who are oppressed and despised we shall show how it is possible to live happily in a world of people who are free and equal; to those who are tormented by hatred and bitterness we will point to the road that leads to peace and human warmth that comes through learning to love one’s fellow beings.
And when we will have succeeded in arousing the sentiment of rebellion in the minds of men against the avoidable and unjust evils from which we suffer in society today, and in getting them to understand how they are caused and how it depends on human will to rid ourselves of them; and when we will have created a lively and strong desire in men to transform society for the good of all, then those who are convinced, will by their own efforts as well as by the example of those already convinced, unite and want to as well as be able to act for their common ideals.
As we have already pointed out, it would be ridiculous and contrary to our objectives to seek to impose freedom, love among men and the radical development of human faculties, by means of force. One must therefore rely on the free will of others, and all we can do is to provoke the development and the expression of the will of the people. But it would be equally absurd and contrary to our aims to admit that those who do not share our views should prevent us from expressing our will, so long as it does not deny them the same freedom.
Freedom for all, therefore, to propagate and to experiment with their ideas, with no other limitation than that which arises naturally from the equal liberty of everybody.
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But to this are opposed—and with brute force—those who benefit from existing privileges and who today dominate and control all social life.
In their hands they have all the means of production; and thus they suppress not only the possibility of free experimentation in new ways of communal living, and the right of workers to live freely by their own efforts, but also the right to life itself; and they oblige whoever is not a boss to have to allow himself to be exploited and oppressed if he does not wish to die of hunger.
They have police forces, a judiciary, and armies created for the express purpose of defending their privileges; and they persecute, imprison and massacre those who would want to abolish those privileges and who claim the means of life and liberty for everyone.
Jealous of their present and immediate interests, corrupted by the spirit of domination, fearful of the future, they, the privileged class, are, generally speaking incapable of a generous gesture; are equally incapable of a wider concept of their interests. And it would be foolish to hope that they should freely give up property and power and adapt themselves to living as equals and with those who today they keep in subjection.
Leaving aside the lessons of history (which demonstrates that never has a privileged class divested itself of all or some of its privileges, and never has a government abandoned its power unless obliged to do so by force or the fear of force), there is enough contemporary evidence to convince anyone that the bourgeoisie and governments intend to use armed force to defend themselves, not only against complete expropriation, but equally against the smallest popular demands, and are always ready to engage in the most atrocious persecutions and the bloodiest massacres.
For those people who want to emancipate themselves, only one course is open: that of opposing force with force.
– – –
It follows from what we have said that we have to work to awaken in the oppressed the conscious desire for a radical social transformation, and to persuade them that by uniting they have the strength to win; we must propagate our ideal and prepare the required material and moral forces to overcome those of the enemy, and to organise the new society, and when we will have the strength needed we must, by taking advantage of favourable circumstances as they arise, or which we can ourselves create, to make the social revolution, using force to destroy the government and to expropriate the owners of wealth, and by putting in common the means of life and production, and by preventing the setting up of new governments which would impose their will and to hamper the reorganisation of society by the people themselves.
– – –
All this is however less simple than it might appear at first sight. We have to deal with people as they are in society today, in the most miserable moral and material condition; and we would be deluding ourselves in thinking that propaganda is enough to raise them to that level of intellectual development which is needed to put our ideas into effect.
Between man and his social environment there is a reciprocal action. Men make society what it is and society makes men what they are, and the result is therefore a kind of vicious circle. To transform society men must be changed, and to transform men, society must be changed.
Poverty brutalises man, and to abolish poverty men must have a social conscience and determination. Slavery teaches men to be slaves, and to free oneself from slavery there is a need for men who aspire to liberty. Ignorance has the effect of making men unaware of the causes of their misfortunes as well as the means of overcoming them, and to do away with ignorance people must have the time and the means to educate themselves.
Governments accustom people to submit to the Law and to believe that Law is essential to society; and to abolish government men must be convinced of the uselessness and the harmfulness of government.
How does one escape from this vicious circle?
Fortunately existing society has not been created by the inspired will of a dominating class, which has succeeded in reducing all its subjects to passive and unconscious instruments of its interests. It is the result of a thousand internecine struggles, of a thousand human and natural factors acting indifferently, without directive criteria; and thus there are no clear-cut divisions either between individuals or between classes.
Innumerable are the variations in material conditions; innumerable are the degrees of moral and intellectual development; and not always—we would almost say very rarely, does the place of any individual in society correspond with his abilities and his aspirations. Very often individuals accustomed to conditions of comfort fall on hard times and others, through exceptionally favourable circumstances succeed in raising themselves above the conditions into which they were born. A large proportion of the working class has already succeeded either in emerging from a state of abject poverty, or was never in such a situation; no worker to speak of finds himself in a state of complete social unawareness, of complete acquiescence to the conditions imposed on him by the bosses. And the same institutions, such as have been produced by history, contain organic contradictions and are like the germs of death, which as they develop result in the dissolution of institutions and the need for transformation.
From this the possibility of progress—but not the possibility of bringing all men to the necessary level to want, and to achieve, anarchy, by means of propaganda, without a previous gradual transformation of the environment.
Progress must advance contemporaneously and along parallel lines between men and their environment. We must take advantage of all the means, all the possibilities and the opportunities that the present environment allows us to act on our fellow men and to develop their consciences and their demands; we must use all advance in human consciences to induce them to claim and to impose those major social transformations which are possible and which effectively serve to open the way to further advances later.
We must not wait to achieve anarchy, in the meantime limiting ourselves to simple propaganda. Were we to do so we would soon exhaust our field of action; that is, we would have converted all those who in the existing environment are susceptible to understand and accept our ideas, and our subsequent propaganda would fall on sterile ground; or if environmental transformations brought out new popular groupings capable of receiving new ideas, this would happen without our participation, and thus would prejudice our ideas.
We must seek to get all the people, or different sections of the people, to make demands, and impose itself and take for itself all the improvements and freedoms that it desires as and when it reaches the state of wanting them, and the power to demand them; and in always propagating all aspects of our programme, and always struggling for its complete realisation, we must push the people to want always more and to increase its pressures, until it has achieved complete emancipation.
3. The Economic Struggle
The oppression which today impinges most directly on the workers and which is the main cause of the moral and material frustrations under which they labour, is economic oppression, that is the exploitation to which bosses and business men subject them, thanks to their monopoly of all the most important means of production and distribution.
To destroy radically this oppression without any danger of it reemerging, all people must be convinced of their right to the means of production, and be prepared to exercise this basic right by expropriating the land owners, the industrialists and financiers, and putting all social wealth at the disposal of the people.
But can this expropriation be put into effect today? Can we today pass directly, without intermediate steps, from the hell in which the workers now find themselves to the paradise of common property?
Facts demonstrate what the workers are capable of today.
Our task is the moral and material preparation of the people for this essential expropriation; and to attempt it again and again, every time a revolutionary upheaval offers us the chance to, until the final triumph. But in what way can we prepare the people? In what way must one prepare the conditions which make possible not only the material fact of expropriation, but the utilisation to everybody’s advantage of the common wealth?
We have already said that spoken and written propaganda alone cannot win over to our ideas the mass of the people. A practical education is needed, which must be alternately cause and effect in a gradual transformation of the environment. Parallel with the workers developing a sense of rebellion against the injustices and useless sufferings of which they are the victims, and the desire to better their conditions, they must be united and mutually dependent in the struggle to achieve their demands.
And we as anarchists and workers, must incite and encourage them to struggle, and join them in their struggle.
But are these improvements possible in a capitalist regime? Are they useful from the point of view of a future complete emancipation of the workers?
Whatever may be the practical results of the struggle for immediate gains, the greatest value lies in the struggle itself. For thereby workers learn that the bosses interests are opposed to theirs and that they cannot improve their conditions, and much less emancipate themselves, except by uniting and becoming stronger than the bosses. If they succeed in getting what they demand, they will be better off: they will earn more, work fewer hours and will have more time and energy to reflect on the things that matter to them, and will immediately make greater demands and have greater needs. If they do not succeed they will be led to study the causes of their failure and recognise the need for closer unity and greater activity and they will in the end understand that to make their victory secure and definitive, it is necessary to destroy capitalism. The revolutionary cause, the cause of the moral elevation and emancipation of the workers must benefit by the fact that workers unite and struggle for their interests.
But, once again, can the workers succeed in really improving their conditions in the present state of society?
This depends on the confluence of a great number of circumstances.
In spite of what some say, there exists no natural law (law of wages) which determines what part of a worker’s labour should go to him; or if one wants to formulate a law, it could not be but that: wages cannot normally be less than what is needed to maintain life, nor can they normally rise such that no profit margin is left to the boss.
It is clear that in the first case workers would die, and therefore would stop drawing any wages, and in the second the bosses would stop employing labour and so would pay no more wages. But between these two impossible extremes there is an infinite scale of degrees ranging from the miserable conditions of many land workers to the almost respectable conditions of skilled workers in the large cities.
Wages, hours, and other conditions of employment are the result of the struggle between bosses and workers. The former try to give the workers as little as possible and get them to work themselves to the bone; the latter try, or should try to work as little, and earn as much, as possible. Where workers accept any conditions, or even being discontented, do not know how to put up effective resistance to the bosses demands, they are soon reduced to bestial conditions of life. Where, instead, they have ideas as to how human beings should live and know how to join forces, and through refusal to work or the latent and open threat of rebellion, to win the bosses respect, in such cases, they are treated in a relatively decent way. One can therefore say that within certain limits, the wages he gets are what the worker (not as an individual, of course, but as a class) demands.
Through struggle, by resistance against the bosses, therefore, workers can up to a certain point, prevent a worsening of their conditions as well as obtaining real improvement. And the history of the workers’ movement has already demonstrated this truth.
One must not however exaggerate the importance of this struggle between workers and bosses conducted exclusively in the economic field. Bosses can give in, and often they do in face of forcefully expressed demands so long as the demands are not too great; but if workers were to make demands (and it is imperative that they should) which would absorb all the bosses profits and be in effect an indirect form of expropriation, it is certain that the bosses would appeal to the government and would seek to use force to oblige the workers to remain in their state of wage slavery.
And even before, long before workers can expect to receive the full product of their labour, the economic struggle becomes impotent as a means of producing the improvements in living standards.
Workers produce everything and without them life would be impossible; therefore it would seem that by refusing to work they could demand whatever they wanted. But the union of all workers, even in one particular trade, and in one country is difficult to achieve, and opposing the union of workers are the bosses organisations. Workers live from day to day, and if they do not work they soon find themselves without food; whereas the bosses, because they have money, have access to all the goods in stock and can therefore sit back and wait until hunger reduces their employees to a more amenable frame of mind. The invention or the introduction of new machinery makes workers redundant and adds to the large army of unemployed, who are driven by hunger to sell their labour at any price. Immigration immediately creates problems in the countries where better working conditions exist, for the hordes of hungry workers, willy-nilly, offer the bosses an opportunity to depress wages all round. And all these facts, which necessarily derive from the capitalist system, conspire in counteracting and often destroying advances made in working class consciousness and solidarity. And in every case the overriding fact remains that production under capitalism is organised by each capitalist for his personal profit and not, as would be natural, to satisfy the needs of the workers in the best possible way. Hence the chaos, the waste of human effort, the organised scarcity of goods, useless and harmful occupations, unemployment, abandoned land, under-use of plant, and so on, all evils which cannot be avoided except by depriving the capitalists of the means of production and, it follows, the organisation of production.
Soon then, those workers who want to free themselves, or even only to effectively improve their conditions, will be faced with the need to defend themselves from the government, with the need to attack the government, which by legalising the right to property and protecting it with brute force, constitutes a barrier to human progress, which must be beaten down with force if one does not wish to remain indefinitely under present conditions or even worse.
From the economic struggle one must pass to the political struggle, that is to the struggle against government; and instead of opposing the capitalist millions with the workers’ few pennies scraped together with difficulty, one must oppose the rifles and guns which defend property with the more effective means that the people will be able to find to defeat force by force.
4. The Political Struggle
By the political struggle we mean the struggle against government. Government is the ensemble of all those individuals who hold the reins of power, however acquired, to make the law and to impose it on the governed, that is the public.
Government is the consequence of the spirit of domination and violence with which some men have imposed themselves on other, and is at the same time the creature as well as the creator of privilege and its natural defender.
It is wrongly said that today government performs the function of defender of capitalism but that once capitalism is abolished it would become the representative and administrator of the general interest. In the first place capitalism will not be destroyed until the workers, having rid themselves of government, take possession of all social wealth and themselves organise production and consumption in the interests of everybody without waiting for the initiative to come from government which, however willing to comply, would be incapable of doing so.
But there is a further question: if capitalism were to be destroyed and a government were to be left in office, the government, through the concession of all kinds of privileges, would create capitalism anew for, being unable to please everybody it would need an economically powerful class to support it in return for the legal and material protection it would receive.
Consequently privilege cannot be abolished and freedom and equality established firmly and definitely without abolishing government—not this or that government but the very institution of government.
As in all questions of general interest, and especially this one, the consent of the people as a whole is needed, and therefore we must strain every nerve to persuade the people that government is useless as well as harmful, and that we can live better lives without government.
But, as we have repeated more than once, propaganda alone is impotent to convince everybody—and if we were to want to limit ourselves to preaching against government, and in the meantime waiting supinely for the day when the public will be convinced of the possibility and value of radically destroying every kind of government, then that day would never come.
While preaching against every kind of government, and demanding complete freedom, we must support all struggles for partial freedom, because we are convinced that one learns through struggle, and that once one begins to enjoy a little freedom one ends by wanting it all. We must always be with the people, and when we do not succeed in getting them to demand a lot we must still seek to get them to want something; and we must make every effort to get them to understand that however much or little they may demand should be obtained by their own efforts and that they should despise and detest whoever is part of, or aspires to, government.
Since government today has the power, through the legal system, to regulate daily life and to broaden or restrict the liberty of the citizen, and because we are still unable to tear this power from its grasp, we must seek to reduce its power and oblige governments to use it in the least harmful ways possible. But this we must do always remaining outside, and against, government, putting pressure on it through agitation in the streets, by threatening to take by force what we demand. Never must we accept any kind of legislative position, be it national or local, for in so doing we will neutralise the effectiveness of our activity as well as betraying the future of our cause.
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The struggle against government in the last analysis, is physical, material.
Governments make the law. They must therefore dispose of the material forces (police and army) to impose the law, for otherwise only those who wanted to would obey it, and it would no longer be the law, but a simple series of suggestions which all would be free to accept or reject. Governments have this power, however, and use it through the law, to strengthen their power, as well as to serve the interests of the ruling classes, by oppressing and exploiting the workers.
The only limit to the oppression of government is the power with which the people show themselves capable of opposing it. Conflict may be open or latent; but it always exists since the government does not pay attention to discontent and popular resistance except when it is faced with the danger of insurrection.
When the people meekly submit to the law, or their protests are feeble and confined to words, the government studies its own interests and ignores the needs of the people; when the protests are lively, insistent, threatening, the government, depending on whether it is more or less understanding, gives way or resorts to repression. But one always comes back to insurrection, for if the government does not give way, the people will end by rebelling; and if the government does give way, then the people gain confidence in themselves and make ever increasing demands, until such time as the incompatibility between freedom and authority becomes clear and the violent struggle is engaged.
It is therefore necessary to be prepared, morally and materially, so that when this does happen the people will emerge victorious.
– – –
A successful insurrection is the most potent factor in the emancipation of the people, for once the yoke has been shaken off, the people are free to provide themselves with those institutions which they think best, and the time lag between passing the law and the degree of civilisation which the mass of the population has attained, is breached in one leap. The insurrection determines the revolution, that is, the speedy emergence of the latent forces built up during the “evolutionary” period.
Everything depends on what the people are capable of wanting.
In past insurrections unaware of the real reasons for their misfortunes, they have always wanted very little, and have obtained very little.
What will they want in the next insurrection?
The answer, in part, depends on our propaganda and what efforts we put into it.
We shall have to push the people to expropriate the bosses and put all goods in common and organise their daily lives themselves, through freely constituted associations, without waiting for orders from outside and refusing to nominate or recognise any government or constituted body in whatever guise (constituent, dictatorship, etc.) even in a provisional capacity, which ascribes to itself the right to lay down the law and impose with force its will on others.
And if the mass of the population will not respond to our appeal we must—in the name of the right we have to be free even if others wish to remain slaves and because of the force of example—put into effect as many of our ideas as we can, refuse to recognise the new government and keep alive resistance and seek that those localities where our ideas are received with sympathy should constitute themselves into anarchist communities, rejecting all governmental interference and establishing free agreements with other communities which want to live their own lives.
We shall have to, above all, oppose with every means the reestablishment of the police and the armed forces, and use any opportunity to incite workers in non anarchist localities to take advantage of the absence of repressive forces to implement the most far reaching demands that we can induce them to make.
And however things may go, to continue the struggle against the possessing class and the rulers without respite, having always in mind the complete economic, political and moral emancipation of all mankind.
What we want, therefore, is the complete destruction of the domination and exploitation of man by man; we want men united as brothers by a conscious and desired solidarity, all co-operating voluntarily for the well-being of all; we want society to be constituted for the purpose of supplying everybody with the means for achieving the maximum well-being, the maximum possible moral and spiritual development; we want bread, freedom, love, and science for everybody.
And in order to achieve these all-important ends, it is necessary in our opinion that the means of production should be at the disposal of everybody and that no man, or groups of men, should be in a position to oblige others to submit to their will or to exercise their influence other than through the power of reason and by example.
Therefore: expropriation of landowners and capitalists for the benefit of all; and abolition of government.
And while waiting for the day when this can be achieved: the propagation of our ideas; unceasing struggle, violent or non-violent depending on the circumstances, against government and against the boss class to conquer as much freedom and well-being as we can for the benefit of everybody.
Notes for Anarchist Propaganda
- Umanità Nova, September 2, 1921
- Pensiero e Volontà, April 1, 1924
- l’Adunata dei Refrattari, December 26, 1931
- Umanità Nova, February 27, 1920
- Pensiero e Volontà, January 1, 1925
- l’Agitazione, September 22, 1901
Notes for An Anarchist Program
- Il Programma Anarchico was drafted by Malatesta and adopted by the Unione Anarchica Italiana at its Congress in Bologna (1920)
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