Update file Anarcha-Feminist Theory, Organization and Action 1970-1978.md

As anarchists look for genealogies of principles and praxis in a variety of social movements, from the anarcho-pacifists who spoke out against World War II to anarchists who joined the Black Power movement, so too should they look for their feminist foremothers, not only in the early 20th century anarchist movement but in the radical women’s movement of the 1970s. Many radical feminists shared anarchist goals such as ending domination, hierarchy, capitalism, gender roles, and interpersonal violence, and utilized and influenced the key anarchist organizational structure of the small leaderless affinity group. They grappled with the questions of how to balance autonomy and egalitarianism and create nonhierarchical organizations that also promoted personal growth and leadership. In 1974 Lynne Farrow wrote, “Feminism practices what anarchism preaches<a href="#footnotes" aria-describedby="footnote-label" id="footnotes-ref">[1]</a>.”

Anarcha-feminism was at first created and defined by women who saw radical feminism itself as anarchistic. In 1970, during the rapid growth of small leaderless consciousness raising (CR) groups around the country, and a corresponding theory of radical feminism that opposed domination, some feminists, usually after discovering anarchism through the writings of Emma Goldman, observed the “intuitive anarchism” of the women’s liberation movement. Radical feminism emphasized the personal as political, what we would now call prefigurative politics, and a dedication to ending hierarchy and domination, both in theory and practice.2 CR groups functioned as the central organizational form of the radical feminist movement, and by extension the early anarcha-feminist movement. 3 Members shared their feelings and experiences and realized that their problems were political. The theories of patriarchy they developed explained what women initially saw as personal failures. Consciousness raising was not therapy, as liberal feminists and politicos frequently claimed; its purpose was social transformation not self-transformation.4 Radical feminist and anarchist theory and practice share remarkable similarities. In a 1972 article critiquing Rita Mae Brown’s calls for a lesbian party, anarchist working-class lesbian feminist Su Katz described how her anarchism came “directly out of” her feminism, and meant decentralization, teaching women to take care of one another, and smashing power relations, all of which were feminist values.5 Radical feminism attributed domination to the nuclear family structure, which they claimed treats children and women as property and teaches them to obey authority in all aspects of life, and to patriarchal hierarchical thought patterns that encouraged relationships of dominance and submission.6 To radical feminists and anarcha-feminists, the alternative to domination was sisterhood, which would replace hierarchy and the nuclear family with relationships based on autonomy and equality. A chant that appeared in a 1970 issue of a feminist newspaper read “We learn the joys of equality/Of relationships without dominance/Among sisters/We destroy domination in all its forms.”7 These relationships, structured around sisterhood, trust, and friendship, were of particular importance to the radical feminist vision of abolishing hierarchy. As radical feminist theologian Mary Daly wrote in 1973, “The development of sisterhood is a unique threat, for it is directed against the basic social and psychic model of hierarchy and domination.”8 Radical feminists opposed the “male domineering attitude” and “male hierarchical thought patterns,” and attempted to act as equals in relationships deeper than male friendships.9

However, it remains to be seen if replacing a separate women’s movement of small affinity groups with often mixed gender affinity groups was strategic. Today, many anarchist women and queer people, often in reaction to the sexism of anarchist men and rape culture inside anarchist collectives and movements, are forming their own affinity groups once again. It is worth investigating how changing ideas about gender and sexuality and the rise of queer and trans politics affected this change, and if it is a strategic one. How did theories of intersectionality and Black feminism interact with anarcha-feminism, and differ from earlier anarcha-feminist arguments that often did not directly address racial politics? The history of anarcha-feminism points to these and many more questions in an area of anarchist politics and theory that is generally under-investigated.

## Conclusion