Anarchist FAQ/What is Anarchism?/5.6
A.5.6 Anarchism and the Spanish Revolution.
As Noam Chomsky notes, "a good example of a really large-scale anarchist revolution -- in fact the best example to my knowledge -- is the Spanish revolution in 1936, in which over most of Republican Spain there was a quite inspiring anarchist revolution that involved both industry and agriculture over substantial areas . . . And that again was, by both human measures and indeed anyone's economic measures, quite successful. That is, production continued effectively; workers in farms and factories proved quite capable of managing their affairs without coercion from above, contrary to what lots of socialists, communists, liberals and other wanted to believe." The revolution of 1936 was "based on three generations of experiment and thought and work which extended anarchist ideas to very large parts of the population." [Radical Priorities, p. 212]
Due to this anarchist organising and agitation, Spain in the 1930s had the largest anarchist movement in the world. At the start of the Spanish "Civil" war, over one and one half million workers and peasants were members of the CNT (the National Confederation of Labour), an anarcho-syndicalist union federation, and 30,000 were members of the FAI (the Anarchist Federation of Iberia). The total population of Spain at this time was 24 million.
The social revolution which met the Fascist coup on July 18, 1936, is the greatest experiment in libertarian socialism to date. Here the last mass syndicalist union, the CNT, not only held off the fascist rising but encouraged the widespread take-over of land and factories. Over seven million people, including about two million CNT members, put self-management into practise in the most difficult of circumstances and actually improved both working conditions and output.
In the heady days after the 19th of July, the initiative and power truly rested in the hands of the rank-and-file members of the CNT and FAI. It was ordinary people, undoubtedly under the influence of Faistas (members of the FAI) and CNT militants, who, after defeating the fascist uprising, got production, distribution and consumption started again (under more egalitarian arrangements, of course), as well as organising and volunteering (in their tens of thousands) to join the militias, which were to be sent to free those parts of Spain that were under Franco. In every possible way the working class of Spain were creating by their own actions a new world based on their own ideas of social justice and freedom—ideas inspired, of course, by anarchism and anarchosyndicalism.
George Orwell's eye-witness account of revolutionary Barcelona in late December, 1936, gives a vivid picture of the social transformation that had begun:
The Anarchists were still in virtual control of Catalonia and the revolution was still in full swing. To anyone who had been there since the beginning it probably seemed even in December or January that the revolutionary period was ending; but when one came straight from England the aspect of Barcelona was something startling and overwhelming. It was the first time that I had ever been in a town where the working class was in the saddle. Practically every building of any size had been seized by the workers and was draped with red flags or with the red and black flag of the Anarchists; every wall was scrawled with the hammer and sickle and with the initials of the revolutionary parties; almost every church had been gutted and its images burnt. Churches here and there were being systematically demolished by gangs of workman. Every shop and cafe had an inscription saying that it had been collectivised; even the bootblacks had been collectivised and their boxes painted red and black. Waiters and shop-walkers looked you in the face and treated you as an equal. Servile and even ceremonial forms of speech had temporarily disappeared. Nobody said 'Señor' or 'Don' or even 'Usted'; everyone called everyone else 'Comrade' or 'Thou', and said 'Salud!' instead of 'Buenos dias'. . . Above all, there was a belief in the revolution and the future, a feeling of having suddenly emerged into an era of equality and freedom. Human beings were trying to behave as human beings and not as cogs in the capitalist machine. [Homage to Catalonia, pp. 2–3]
The full extent of this historic revolution cannot be covered here. It will be discussed in more detail in Section I.8 of the FAQ. All that can be done is to highlight a few points of special interest in the hope that these will give some indication of the importance of these events and encourage people to find out more about it.
All industry in Catalonia was placed either under workers' self-management or workers' control (that is, either totally taking over all aspects of management, in the first case, or, in the second, controlling the old management). In some cases, whole town and regional economies were transformed into federations of collectives. The example of the Railway Federation (which was set up to manage the railway lines in Catalonia, Aragon and Valencia) can be given as a typical example. The base of the federation was the local assemblies:
All the workers of each locality would meet twice a week to examine all that pertained to the work to be done... The local general assembly named a committee to manage the general activity in each station and its annexes. At [these] meetings, the decisions (direccion) of this committee, whose members continued to work [at their previous jobs], would be subjected to the approval or disapproval of the workers, after giving reports and answering questions.The delegates on the committee could be removed by an assembly at any time and the highest co-ordinating body of the Railway Federation was the "Revolutionary Committee," whose members were elected by union assemblies in the various divisions. The control over the rail lines, according to Gaston Leval, "did not operate from above downwards, as in a statist and centralised system. The Revolutionary Committee had no such powers. . . The members of the. . . committee being content to supervise the general activity and to co-ordinate that of the different routes that made up the network." [Gaston Leval, Collectives in the Spanish Revolution, p. 255]
On the land, tens of thousands of peasants and rural day workers created voluntary, self-managed collectives. The quality of life improved as co-operation allowed the introduction of health care, education, machinery and investment in the social infrastructure. As well as increasing production, the collectives increased freedom. As one member puts it, "it was marvelous. . . to live in a collective, a free society where one could say what one thought, where if the village committee seemed unsatisfactory one could say. The committee took no big decisions without calling the whole village together in a general assembly. All this was wonderful." [Ronald Fraser, Blood of Spain, p. 360]
We discuss the revolution in more detail in section I.8. For example, sections I.8.3 and I.8.4 discuss in more depth how the industrial collectives. The rural collectives are discussed in sections I.8.5 and I.8.6. We must stress that these sections are summaries of a vast social movement, and more information can be gathered from such works as Gaston Leval's Collectives in the Spanish Revolution, Sam Dolfgoff's The Anarchist Collectives, Jose Peirats' The CNT in the Spanish Revolution and a host of other anarchist accounts of the revolution.
On the social front, anarchist organisations created rational schools, a libertarian health service, social centres, and so on. The Mujeres Libres (free women) combated the traditional role of women in Spanish society, empowering thousands both inside and outside the anarchist movement (see The Free Women of Spain by Martha A. Ackelsberg for more information on this very important organisation). This activity on the social front only built on the work started long before the outbreak of the war; for example, the unions often funded rational schools, workers centres, and so on.
The voluntary militias that went to free the rest of Spain from Franco were organised on anarchist principles and included both men and women. There was no rank, no saluting and no officer class. Everybody was equal. George Orwell, a member of the POUM militia (the POUM was a dissident Marxist party, influenced by Leninism but not, as the Communists asserted, Trotskyist) makes this clear:
The essential point of the [militia] system was the social equality between officers and men. Everyone from general to private drew the same pay, ate the same food, wore the same clothes, and mingled on terms of complete equality. If you wanted to slap the general commanding the division on the back and ask him for a cigarette, you could do so, and no one thought it curious. In theory at any rate each militia was a democracy and not a hierarchy. It was understood that orders had to be obeyed, but it was also understood that when you gave an order you gave it as comrade to comrade and not as superior to inferior. There were officers and N.C.O.s, but there was no military rank in the ordinary sense; no titles, no badges, no heel-clicking and saluting. They had attempted to produce within the militias a sort of temporary working model of the classless society. Of course there was not perfect equality, but there was a nearer approach to it than I had ever seen or that I would have though conceivable in time of war. . . [Op. Cit., p. 26]
In Spain, however, as elsewhere, the anarchist movement was smashed between Stalinism (the Communist Party) on the one hand and Capitalism (Franco) on the other. Unfortunately, the anarchists placed anti-fascist unity before the revolution, thus helping their enemies to defeat both them and the revolution. Whether they were forced by circumstances into this position or could have avoided it is still being debated (see section I.8.10 for a discussion of why the CNT-FAI collaborated and section I.8.11 on why this decision was not a product of anarchist theory).
Orwell's account of his experiences in the militia's indicates why the Spanish Revolution is so important to anarchists:
I had dropped more or less by chance into the only community of any size in Western Europe where political consciousness and disbelief in capitalism were more normal than their opposites. Up here in Aragon one was among tens of thousands of people, mainly though not entirely of working-class origin, all living at the same level and mingling on terms of equality. In theory it was perfect equality, and even in practice it was not far from it. There is a sense in which it would be true to say that one was experiencing a foretaste of Socialism, by which I mean that the prevailing mental atmosphere was that of Socialism. Many of the normal motives of civilised life -- snobbishness, money-grubbing, fear of the boss, etc. -- had simply ceased to exist. The ordinary class- division of society had disappeared to an extent that is almost unthinkable in the money-tainted air of England; there was no one there except the peasants and ourselves, and no one owned anyone else as his master. . . One had been in a community where hope was more normal than apathy or cynicism, where the word 'comrade' stood for comradeship and not, as in most countries, for humbug. One had breathed the air of equality. I am well aware that it is now the fashion to deny that Socialism has anything to do with equality. In every country in the world a huge tribe of party-hacks and sleek little professors are busy 'proving' that Socialism means no more than a planned state-capitalism with the grab-motive left intact. But fortunately there also exists a vision of Socialism quite different from this. The thing that attracts ordinary men to Socialism and makes them willing to risk their skins for it, the 'mystique' of Socialism, is the idea of equality; to the vast majority of people Socialism means a classless society, or it means nothing at all . . . In that community where no one was on the make, where there was a shortage of everything but no boot-licking, one got, perhaps, a crude forecast of what the opening stages of Socialism might be like. And, after all, instead of disillusioning me it deeply attracted me. . . [Op. Cit., pp. 83-84]
For more information on the Spanish Revolution, the following books are recommended: Lessons of the Spanish Revolution by Vernon Richards; Anarchists in the Spanish Revolution and The CNT in the Spanish Revolution by Jose Peirats; Free Women of Spain by Martha A. Ackelsberg; The Anarchist Collectives edited by Sam Dolgoff; "Objectivity and Liberal Scholarship" by Noam Chomsky (in The Chomsky Reader); The Anarchists of Casas Viejas by Jerome R. Mintz; and Homage to Catalonia by George Orwell.