"Suppose your system is tried, would you have any means of defending the revolution?" you ask.

Certainly.

"Even by armed force?"

Yes, if necessary.

"But armed force IS organized violence. Didn't you say Anarchism was against it?"

Anarchism is opposed to any interference with your liberty, be it by force and violence or by any other means. It is against all invasion and compulsion. But if any one attacks you, then it is he who is invading you, he who is employing violence against you. You have a right co-defend yourself. More than that, it is your duty, as an Anarchist, to protect your liberty, to resist coercion and compulsion. Otherwise you are a slave, not a free man. In ocher words, the social revolution will attack no one, but it will defend itself against invasion from any quarter.

Besides, you muse not confuse the social revolution with Anarchy. Revolution, in some of its stages, is a violent upheaval; Anarchy is a social condition of freedom and peace. The revolution is the means of bringing Anarchy about but it is not Anarchy itself. It is to pave the road for Anarchy, to establish conditions which will make a life of liberty possible.

But to achieve its purpose the revolution must be imbued with and directed by the Anarchist spirit and ideas. The end shapes the means, just as the tool you use must be fit to do the work you want to accomplish. That is to say, the social revolution must be Anarchistic in method as in aim.

Revolutionary defense muse be in consonance with this spirit. Self-defense excludes all aces of coercion, of persecution or revenge. It is concerned only with repelling attack and depriving the enemy of opportunity to invade you.

"How would you repel foreign invasion?"

By the strength of the revolution. In what does that strength consist? First and foremost, in the support of the people, in the devotion of the industrial and agricultural masses. If they feel that they themselves are making the revolution, that they have become the masters of their lives, that they have gained freedom and are building up their welfare, then in that very sentiment you have the greatest strength of the revolution. The masses fight to-day for king, capitalist, or president because they believe them worth fighting for. Let them believe in the revolution, and they will defend it to the death.

They will fight for the revolution with heart and soul, as the half-starved working men, women, and even children of Petrograd defended their city, almost with bare hands, against the White army of General Yudenitch. Take that faith away, deprive the people of power by setting up some authority over them, be it a political party or military organization, and you have dealt a fatal blow to the revolution. You will have robbed it of its main source of strength, the masses. You will have made it defenseless.

The armed workers and peasants are the only effective defense of the revolution. By means of their unions and syndicates they must always be on guard against counterrevolutionary attack. The worker in factory and mill, in mine and field, is the soldier of the revolution. He is at his bench and plow or on the battlefield, according to need. But in his factory as in his regiment he is the soul of the revolution, and it is his will that decides its fate. In industry the shop committees, in the barracks the soldiers' committees- these are the fountain-head of all revolutionary strength and activity.

It was the volunteer Red Guard, made up of Boilers, that successfully defended the Russian Revolution in its most critical initial stages. Later on it was again volunteer peasant regiments who defeated the White armies. The regular Red army, organized later, was powerless without the volunteer workers' and peasants' divisions. Siberia was freed from Kolchak and his hordes by such peasant volunteers. In the north of Russia it was also workers' and peasants detachments that drove out the foreign armies which came to impose the yoke of native reactionaries upon the people.¹ In the Ukraine the volunteer peasant armies- known as povstantsi - saved the Revolution from numerous counter-revolutionary generals and particularly from Denikin when the latter was already at the very gates of Moscow. It was the revolutionary povstantsi who freed southern Russia from the invading armies of Germany, France, Italy, and Greece and subsequently also routed the White forces of General

The military defense of the revolution may demand a supreme command, coordination of activities, discipline, and obedience to orders. But these must proceed from the devotion of the workers and peasants, and must be based on their voluntary cooperation through their own local, regional, and federal organizations. In the matter of defense against foreign attack, as in all other problems of the social revolution, the active interest of the masses, their autonomy and self-determination are the best guarantee of success.

Understand well that the only really effective defense of the revolution lies in the attitude of the people. Popular discontent is the worse enemy of the revolution and its greatest danger. We must always bear in mind that the strength of the social revolution is organic, not mechanistic: not in mechanical, military measures lies its might, but industry, in its ability to reconstruct life, to establish liberty and justice. Let the people feel that it is indeed their own cause which is at stake, and the last man of them will fight like a lion in its behalf.

The same applies to internal as to external defense. What chance would any White general or counter-revolutionist have if he could not exploit oppression and injustice to incite the people against the revolution? Counter-revolution can feed only on popular discontent. Where the masses are conscious that the revolution and all its activities are in their own hands, thee they themselves are managing things and are free to change their methods when they consider it necessary, counter-revolution can find no support and is harmless.

"But would you let counter-revolutionists incite the people if they tried to?"

By all means. Lee them talk all they like. To restrain them would serve only to create a persecuted class and thereby enlist popular sympathy for them and their cause. To suppress speech and press is not only a theoretic offense against liberty: it is a direct blow at the very foundations of the revolution. It would, first of all, raise problems where none had existed before. It would introduce methods which must lead to discontent and opposition, to bitterness and strife, to prison, Tcheka, and civil war. It would generate fear and distrust, would hatch conspiracies, and culminate in a reign of terror which has always killed revolutions in the past.

The social revolution must from the very sears be based on entirely different principles, on a new conception and attitude. Full freedom is the very breath of its existence; and be it never forgotten that the cure for evil and disorder is more liberty, not suppression. Suppression leads only to violence and destruction.

"Will you not defend the revolution then?" your friend demands.

Certainly we will. But not against mere Balk, not against an expression of opinion. The revolution must be big enough to welcome even the severest criticism, and profit by it if it is justified. The revolution will defend itself most determinedly against real counter-revolution, against all active enemies, against any attempt to defeat or sabotage it by forcible invasion or violence. That is the right of the revolution and its duty. But it will not persecute the conquered foe, nor wreak vengeance upon an entire social class because of the fault of individual members of it. The sins of the fathers shall not be visited upon their children.

What will you do with counter-revolutionists?"

Actual combat and armed resistance involve human sacrifices, and the counter-revolutionists who lose their lives under such circumstances suffer the unavoidable consequences of their deeds. But the revolutionary people are not savages. The wounded are not slaughtered nor chose taken prisoners executed. Neither is practiced the barbarous system of shooting hostages, as the Bolsheviki did.

"How will you treat counter-revolutionists taken prisoners during an engagement?"

The revolution must find new ways, some sensible method of dealing with them. The old method is to imprison them, support them in idleness, and employ numerous men to guard and punish them. And while the culprit remains in prison, incarceration and brutal treatment still further embitter him against the revolution, strengthen his opposition, and nurse thoughts of vengeance and new conspiracies. The revolution will regard such methods as stupid and detrimental to its best interests. It will try instead by humane treatment to convince the defeated enemy of the error and uselessness of his resistance. It will apply liberty instead of revenge. It will take into consideration thee most of the counter-revolutionists are dupes rather than enemies, deluded victims of some individuals seeking power and authority. It will know that they need enlightenment rather than punishment, and that the former will accomplish more than the latter. Even to-day this perception is gaining ground. The Bolsheviki defeated the Allied armies in Russia more effectively by revolutionary propaganda among the enemy soldiers than by the strength of their artillery. These new methods have been recognized as practical even by the United States Government which is making use of them now in its Nicaraguan campaign. American aëroplanes scatter proclamations and appeals to the Nicaraguan people to persuade them to desert Sandino and his cause, and the American army chiefs expect the best results from these tactics. But the Sandino patriots are fighting for home and country against a foreign invader, while counter-revolutionists wage war against their own people. The work of their enlightenment is much simpler and promises better results.

"Do you think that would really be the best way to deal with counter-revolution?"

By all means. Humane treatment and kindness are more effective than cruelty and vengeance. The new attitude in this regard would suggest also a number of other methods of similar character. Various modes of dealing with conspirators and active enemies of the revolution would develop as soon as you begin to practice the new policy. The plan might be adopted, for instance, of scattering them, individually or in small groups, over districts removed from their counter-revolutionary influences, among communities of revolutionary spirit and consciousness. Consider also that counter-revolutionists muse eat; which means that they would find themselves in a situation that would claim their thoughts and time for other things than the hatching of conspiracies. The defeated counter-revolutionist, left at liberty instead of being imprisoned, would have to seek means of existence. He would not be denied his livelihood, of course, since the revolution would be generous enough to feed even its enemies. But the man in question would have to join some community, secure lodgings, and so forth, in order to enjoy the hospitality of the distributing center. In other words, the counter-revolutionary "prisoners in freedom" would depend on the community and the good will of its members for their means of existence. They would live in its atmosphere and be influenced by its revolutionary environment. Surely they will be safer and more contented than in prison, and presently they would cease to be a danger to the revolution. We have repeatedly seen such examples in Russia, in cases where counter-revolutionists had escaped the Tcheka and settled down in some village or city, where as a result of considerate and decent treatment they became useful members of the community, often more zealous in behalf of the public welfare than the average citizen, while hundreds of their fellow-conspirators, who had not been lucky enough to avoid arrest, were busy in prison with thoughts of revenge and new plots.

Various plans of treating such "prisoners in freedom" will no doubt be tried by the revolutionary people. But whatever the methods, they will be more satisfactory than the present system of revenge and punishment, the complete failure of which has been demonstrated throughout human experience. Among the new ways might also be tried that of free colonization. The revolution will offer its enemies an opportunity to settle in some part of the country and there establish the form of social life that will suit them best. It is no vain speculation to foresee that it would not be long before most of them would prefer the brotherhood and liberty of the revolutionary community to the reactionary. regime of their colony. But even if they did not, nothing would be lost. On the contrary, the revolution would itself be the greatest gainer, spiritually, by forsaking methods of revenge and persecution and practicing humanity and magnanimity. Revolutionary self-defense, inspired by such methods, will be the more effective because of the very freedom it will guarantee even to its enemies. Its appeal to the masses and to the world at large will thereby be the more irresistible and universal. In its justice and humanity lies the invincible strength of the social revolution.

No revolution has yet tried the true way of liberty. None has had sufficient faith in it. Force and suppression, persecution, revenge, and terror have characterized all revolutions in the past and have thereby defeated their original aims. The time has come to try new methods, new ways. The social revolution is to achieve the emancipation of man through liberty, but if we have no faith in the latter, revolution becomes a denial and betrayal of itself. Let us then have the courage of freedom: let it replace suppression and terror. Let liberty become our faith and our deed and we shall grow strong therein.

Only liberty can make the social revolution effective and wholesome. It alone can pave the way to greater heights and prepare a society where well-being and joy shall be the heritage of all. The day will dawn when man shall for the first time have full opportunity to grow and expand in the free and generous sunshine of Anarchy.

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FOOTNOTES

¹The Tchaikovsky-Miller Government

(Source: Now and After: The ABC of Communist Anarchism, (republished as "What is Communist Anarchism?"), by Alexander Berkman, New York: Vanguard Press, 1929.)