Anarchism and Socialism discussion CHOOSE ONE Based on the relevant lecture(s) and assigned reading, evaluate the following claim: “All anarchists are soc

Anarchism and Socialism discussion CHOOSE ONE

Based on the relevant lecture(s) and assigned reading, evaluate the following claim: “All anarchists are socialists, but not all socialists are anarchists.” (Another way to think about this is: why are anarchists opposed to capitalism, and how does anarchist anti-capitalism differ from Marxist anti-capitalism?)

You may also come up with your own question or topic. If you do this, do ensure that your question/topic is clearly described at the beginning of your post. All of the following criteria regarding references and support still apply. Please email me (bscul005@fiu.edu) with any questions or concerns.

Based on the relevant lectures and assigned reading for Week 6, take a clear position on your chosen question. No “fence-sitting.” Provide as much support for your position and claims as possible. This also means explaining how the evidence you present supports your claim. Evidence/support rarely, if ever, “speaks for itself.” Make sure that all references to the assigned reading include page numbers [e.g., (Losurdo, pg. 15).] and all references to the lecture are cited by the week of the lecture and the title of the slide being referenced [e.g., (Lecture, Week 1, “What is Liberalism?”).]. Citations should be placed at the end of the relevant sentence(s), prior to the final punctuation. If you include mentions of current events, news stories, or historical events, please provide proper citations for those as well. Please use in-text/parenthetical citations, not footnotes or endnotes, for all citations. Remember, you need to include citations for all references to words AND ideas that are not your own, regardless of whether you are quoting directly or not. Please email me if you have a specific question about the reference/citation requirements. Any post that does not include any properly cited references will not receive credit. Posts that have some properly cited references but are missing other citations where they are necessary, will receive partial credit.

Grammar and spelling do not technically “count,” but excessive errors and/or errors that interfere with my ability to figure out what you are saying will negatively impact your grade. Reading over your post out loud to yourself once before submitting it is a simple and easy way to catch most major mistakes.

MUST USE TEXTBOOK AND MAKE MENTION OF THE LECTURE( log in will be provided) AS SOURCE

Anarchism Weeks 8-9 (Duration: 1:00)

Emma Goldman’s Anarchism and Other Essays (Ch. 1, Ch. 4-5, Ch. 7) Anarchism and Other Essays
Emma Goldman
1910
Contents
Biographical Sketch . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3
18
Chapter 1: Anarchism: What It Really Stands for
21
Chapter 2: Minorities Versus Majorities
30
Chapter 3: The Psychology of Political Violence
35
Chapter 4: Prisons: A Social Crime and Failure
47
Chapter 5: Patriotism: A Menace to Liberty
55
Chapter 6: Francisco Ferrer and the Modern School
63
Chapter 7: The Hypocrisy of Puritanism
72
Chapter 8: The Traffic in Women
76
Chapter 9: Woman Suffrage
84
Chapter 10: The Tragedy of Woman’s Emancipation
91
Chapter 11: Marriage and Love
96
Chapter 12: The Modern Drama: A Powerful Disseminator of Radical Thought
2
102
Biographical Sketch
Propagandism is not, as some suppose, a “trade,”
because nobody will follow a “trade” at which you
may work with the industry of a slave and die with
the reputation of a mendicant. The motives of any
persons to pursue such a profession must be
different from those of trade, deeper than pride,
and stronger than interest.
George Jacob Holyoake
Among the men and women prominent in the public life of America there are but few whose
names are mentioned as often as that of Emma Goldman. Yet the real Emma Goldman is almost
quite unknown. The sensational press has surrounded her name with so much misrepresentation
and slander, it would seem almost a miracle that, in spite of this web of calumny, the truth breaks
through and a better appreciation of this much maligned idealist begins to manifest itself. There is
but little consolation in the fact that almost every representative of a new idea has had to struggle
and suffer under similar difficulties. Is it of any avail that a former president of a republic pays
homage at Osawatomie to the memory of John Brown? Or that the president of another republic
participates in the unveiling of a statue in honor of Pierre Proudhon, and holds up his life to the
French nation as a model worthy of enthusiastic emulation? Of what avail is all this when, at the
same time, the living John Browns and Proudhons are being crucified? The honor and glory of
a Mary Wollstonecraft or of a Louise Michel are not enhanced by the City Fathers of London or
Paris naming a street after them — the living generation should be concerned with doing justice
to the living Mary Wollstonecrafts and Louise Michels. Posterity assigns to men like Wendel
Phillips and Lloyd Garrison the proper niche of honor in the temple of human emancipation; but
it is the duty of their contemporaries to bring them due recognition and appreciation while they
live.
The path of the propagandist of social justice is strewn with thorns. The powers of darkness and
injustice exert all their might lest a ray of sunshine enter his cheerless life. Nay, even his comrades
in the struggle — indeed, too often his most intimate friends — show but little understanding for
the personality of the pioneer. Envy, sometimes growing to hatred, vanity and jealousy, obstruct
his way and fill his heart with sadness. It requires an inflexible will and tremendous enthusiasm
not to lose, under such conditions, all faith in the Cause. The representative of a revolutionizing
idea stands between two fires: on the one hand, the persecution of the existing powers which
hold him responsible for all acts resulting from social conditions; and, on the other, the lack of
understanding on the part of his own followers who often judge all his activity from a narrow
standpoint. Thus it happens that the agitator stands quite alone in the midst of the multitude
surrounding him. Even his most intimate friends rarely understand how solitary and deserted he
feels. That is the tragedy of the person prominent in the public eye.
The mist in which the name of Emma Goldman has so long been enveloped is gradually beginning to dissipate. Her energy in the furtherance of such an unpopular idea as Anarchism, her
deep earnestness, her courage and abilities, find growing understanding and admiration.
The debt American intellectual growth owes to the revolutionary exiles has never been fully
appreciated. The seed disseminated by them, though so little understood at the time, has brought
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a rich harvest. They have at all times held aloft the banner of liberty, thus impregnating the
social vitality of the Nation. But very few have succeeded in preserving their European education
and culture while at the same time assimilating themselves with American life. It is difficult for
the average man to form an adequate conception what strength, energy, and perseverance are
necessary to absorb the unfamiliar language, habits, and customs of a new country, without the
loss of one’s own personality.
Emma Goldman is one of the few who, while thoroughly preserving their individuality, have
become an important factor in the social and intellectual atmosphere of America. The life she
leads is rich in color, full of change and variety. She has risen to the topmost heights, and she has
also tasted the bitter dregs of life.
Emma Goldman was born of Jewish parentage on the 27th day of June, 1869, in the Russian
province of Kovno. Surely these parents never dreamed what unique position their child would
some day occupy. Like all conservative parents they, too, were quite convinced that their daughter would marry a respectable citizen, bear him children, and round out her allotted years surrounded by a flock of grandchildren, a good, religious woman. As most parents, they had no
inkling what a strange, impassioned spirit would take hold of the soul of their child, and carry
it to the heights which separate generations in eternal struggle. They lived in a land and at a
time when antagonism between parent and offspring was fated to find its most acute expression,
irreconcilable hostility. In this tremendous struggle between fathers and sons — and especially
between parents and daughters — there was no compromise, no weak yielding, no truce. The
spirit of liberty, of progress — an idealism which knew no considerations and recognized no obstacles — drove the young generation out of the parental house and away from the hearth of the
home. Just as this same spirit once drove out the revolutionary breeder of discontent, Jesus, and
alienated him from his native traditions.
What rôle the Jewish race — notwithstanding all anti-Semitic calumnies the race of transcendental idealism — played in the struggle of the Old and the New will probably never be appreciated with complete impartiality and clarity. Only now we are beginning to perceive the
tremendous debt we owe to Jewish idealists in the realm of science, art, and literature. But very
little is still known of the important part the sons and daughters of Israel have played in the
revolutionary movement and, especially, in that of modern times.
The first years of her childhood Emma Goldman passed in a small, idyllic place in the GermanRussian province of Kurland, where her father had charge of the government stage. At that time
Kurland was thoroughly German; even the Russian bureaucracy of that Baltic province was recruited mostly from German Junker. German fairy tales and stories, rich in the miraculous deeds
of the heroic knights of Kurland, wove their spell over the youthful mind. But the beautiful idyl
was of short duration. Soon the soul of the growing child was overcast by the dark shadows of
life. Already in her tenderest youth the seeds of rebellion and unrelenting hatred of oppression
were to be planted in the heart of Emma Goldman. Early she learned to know the beauty of the
State: she saw her father harassed by the Christian chinovniks and doubly persecuted as petty
official and hated Jew. The brutality of forced conscription ever stood before her eyes: she beheld the young men, often the sole support of a large family, brutally dragged to the barracks
to lead the miserable life of a soldier. She heard the weeping of the poor peasant women, and
witnessed the shameful scenes of official venality which relieved the rich from military service at
the expense of the poor. She was outraged by the terrible treatment to which the female servants
were subjected: maltreated and exploited by theirbarinyas, they fell to the tender mercies of the
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regimental officers, who regarded them as their natural sexual prey. These girls, made pregnant
by respectable gentlemen and driven out by their mistresses, often found refuge in the Goldman home. And the little girl, her heart palpitating with sympathy, would abstract coins from
the parental drawer to clandestinely press the money into the hands of the unfortunate women.
Thus Emma Goldman’s most striking characteristic, her sympathy with the underdog, already
became manifest in these early years.
At the age of seven little Emma was sent by her parents to her grandmother at Königsberg,
the city of Immanuel Kant, in Eastern Prussia. Save for occasional interruptions, she remained
there till her 13th birthday. The first years in these surroundings do not exactly belong to her
happiest recollections. The grandmother, indeed, was very amiable, but the numerous aunts of
the household were concerned more with the spirit of practical rather than pure reason, and the
categoric imperative was applied all too frequently. The situation was changed when her parents
migrated to Königsberg, and little Emma was relieved from her rôle of Cinderella. She now regularly attended public school and also enjoyed the advantages of private instruction, customary in
middle class life; French and music lessons played an important part in the curriculum. The future
interpreter of Ibsen and Shaw was then a little German Gretchen, quite at home in the German
atmosphere. Her special predilections in literature were the sentimental romances of Marlitt; she
was a great admirer of the good Queen Louise, whom the bad Napoleon Buonaparte treated with
so marked a lack of knightly chivalry. What might have been her future development had she
remained in this milieu? Fate — or was it economic necessity? — willed it otherwise. Her parents decided to settle in St. Petersburg, the capital of the Almighty Tsar, and there to embark in
business. It was here that a great change took place in the life of the young dreamer.
It was an eventful period — the year of 1882 — in which Emma Goldman, then in her 13th year,
arrived in St. Petersburg. A struggle for life and death between the autocracy and the Russian
intellectuals swept the country. Alexander II. had fallen the previous year. Sophia Perovskaia,
Zheliabov, Grinevitzky, Rissakov, Kibalchitch, Michailov, the heroic executors of the death sentence upon the tyrant, had then entered the Walhalla of immortality. Jessie Helfman, the only
regicide whose life the government had reluctantly spared because of pregnancy, followed the
unnumbered Russian martyrs to the étapes of Siberia. It was the most heroic period in the great
battle of emancipation, a battle for freedom such as the world had never witnessed before. The
names of the Nihilist martyrs were on all lips, and thousands were enthusiastic to follow their example. The whole intelligensia of Russia was filled with theillegal spirit: revolutionary sentiments
penetrated into every home, from mansion to hovel, impregnating the military, the chinovniks,
factory workers, and peasants. The atmosphere pierced the very casemates of the royal palace.
New ideas germinated in the youth. The difference of sex was forgotten. Shoulder to shoulder
fought the men and the women. The Russian woman! Who shall ever do justice or adequately
portray her heroism and self-sacrifice, her loyalty and devotion? Holy, Turgeniev calls her in his
great prose poem, On the Threshold.
It was inevitable that the young dreamer from Königsberg should be drawn into the maelstrom. To remain outside of the circle of free ideas meant a life of vegetation, of death. One need
not wonder at the youthful age. Young enthusiasts were not then — and, fortunately, are not
now — a rare phenomenon in Russia. The study of the Russian language soon brought young
Emma Goldman in touch with revolutionary students and new ideas. The place of Marlitt was
taken by Nekrassov and Tchernishevsky. The quondam admirer of the good Queen Louise be-
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came a glowing enthusiast of liberty, resolving, like thousands of others, to devote her life to the
emancipation of the people.
The struggle of generations now took place in the Goldman family. The parents could not
comprehend what interest their daughter could find in the new ideas, which they themselves
considered fantastic utopias. They strove to persuade the young girl out of these chimeras, and
daily repetition of soul-racking disputes was the result. Only in one member of the family did the
young idealist find understanding — in her elder sister, Helene, with whom she later emigrated
to America, and whose love and sympathy have never failed her. Even in the darkest hours of
later persecution Emma Goldman always found a haven of refuge in the home of this loyal sister.
Emma Goldman finally resolved to achieve her independence. She saw hundreds of men and
women sacrificing brilliant careers to go v naród, to the people. She followed their example. She
became a factory worker; at first employed as a corset maker, and later in the manufacture of
gloves. She was now 17 years of age and proud to earn her own living. Had she remained in
Russia, she would have probably sooner or later shared the fate of thousands buried in the snows
of Siberia. But a new chapter of life was to begin for her. Sister Helene decided to emigrate to
America, where another sister had already made her home. Emma prevailed upon Helene to be
allowed to join her, and together they departed for America, filled with the joyous hope of a great,
free land, the glorious Republic.
America! What magic word. The yearning of the enslaved, the promised land of the oppressed,
the goal of all longing for progress. Here man’s ideals had found their fulfillment: no Tsar, no
Cossack, no chinovnik. The Republic! Glorious synonym of equality, freedom, brotherhood
Thus thought the two girls as they travelled, in the year 1886, from New York to Rochester.
Soon, all too soon, disillusionment awaited them. The ideal conception of America was punctured already at Castle Garden, and soon burst like a soap bubble. Here Emma Goldman witnessed sights which reminded her of the terrible scenes of her childhood in Kurland. The brutality and humiliation the future citizens of the great Republic were subjected to on board ship,
were repeated at Castle Garden by the officials of the democracy in a more savage and aggravating manner. And what bitter disappointment followed as the young idealist began to familiarize
herself with the conditions in the new land! Instead of one Tsar, she found scores of them; the
Cossack was replaced by the policeman with the heavy club, and instead of the Russian chinovnik
there was the far more inhuman slave driver of the factory.
Emma Goldman soon obtained work in the clothing establishment of the Garson Co. The wages
amounted to two and a half dollars a week. At that time the factories were not provided with
motor power, and the poor sewing girls had to drive the wheels by foot, from early morning
till late at night. A terribly exhausting toil it was, without a ray of light, the drudgery of the
long day passed in complete silence — the Russian custom of friendly conversation at work was
not permissible in the free country. But the exploitation of the girls was not only economic; the
poor wage workers were looked upon by their foremen and bosses as sexual commodities. If a
girl resented the advances of her superiors,” she would speedily find herself on the street as an
undesirable element in the factory. There was never a lack of willing victims: the supply always
exceeded the demand.
The horrible conditions were made still more unbearable by the fearful dreariness of life in the
small American city. The Puritan spirit suppresses the slightest manifestation of joy; a deadly
dullness beclouds the soul; no intellectual inspiration, no thought exchange between congenial
spirits is possible. Emma Goldman almost suffocated in this atmosphere. She, above all others,
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longed for ideal surroundings, for friendship and understanding, for the companionship of kindred minds. Mentally she still lived in Russia. Unfamiliar with the language and life of the country,
she dwelt more in the past than in the present. It was at this period that she met a young man
who spoke Russian. With great joy the acquaintance was cultivated. At last a person with whom
she could converse, one who could help her bridge the dullness of the narrow existence. The
friendship gradually ripened and finally culminated in marriage.
Emma Goldman, too, had to walk the sorrowful road of married life; she, too, had to learn
from bitter experience that legal statutes signify dependence and self-effacement, especially for
the woman. The marriage was no liberation from the Puritan dreariness of American life; indeed,
it was rather aggravated by the loss of self-ownership. The characters of the young people differed
too widely. A separation soon followed, and Emma Goldman went to New Haven, Conn. There
she found employment in a factory, and her husband disappeared from her horizon. Two decades
later she was fated to be unexpectedly reminded of him by the Federal authorities.
The revolutionists who were active in the Russian movement of the 80’s were but little familiar
with the social ideas then agitating western Europe and America. Their sole activity consisted in
educating the people, their final goal the destruction of the autocracy. Socialism and Anarchism
were terms hardly known even by name. Emma Goldman, too, was entirely unfamiliar with the
significance of those ideals.
She arrived in America, as four years previously in Russia, at a period of great social and
political unrest. The working people were in revolt against the terrible labor conditions; the eighthour movement of the Knights of Labor was at its height, and throughout the country echoed
the din of sanguine strife between strikers and police. The struggle culminated in the great strike
against the Harvester Company of Chicago, the massacre of the strikers, and the judicial murder
of the labor leaders, which followed upon the historic Haymarket bomb explosion. The Anarchists
stood the martyr test of blood baptism. The apologists of capitalism vainly seek to justify the
killing of Parsons, Spies, Lingg, Fischer, and Engel. Since the publication of Governor Altgeld’s
reasons for his liberation of the three incarcerated Haymarket Anarchists, no doubt is left that a
fivefold legal murder had been committed in Chicago, in 1887.
Very few have grasped the significance of the Chicago martyrdom; least of all the ruling classes.
By the destruction of a number of labor leaders they thought to stem the tide of a world-inspiring
idea. They failed to consider that from the blood of the martyrs grows the new seed, and that the
frightful injustice will win new converts to the Cause.
The two most prominent representatives of the Anarchist idea in America, Voltairine de Cleyre
and Emma Goldman — the one a native American, the other a Russian — have been converted,
like numerous others, to the ideas of Anarchism by the judicial murder. Two women who had
not known each other before, and who had received a widely different education, were through
that murder united in one idea.
Like most working men and women of America, Emma Goldman followed the Chicago trial
with great anxiety and excitement. She, too, could not believe that the leaders of the proletariat
would be killed. The 11th of Nove…
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