Event – Invasion Day: Australia’s Colonial Past and Present

6:30pm, January 22, New International Bookshop (Victorian Trades Hall, 54 Victoria St, Carlton)

white_australia_has_a_black_history

Australia has a long history of colonialism, racism, and genocide. It’s a history that is whitewashed and denied in favour of the narrative we’re presented with each year on ‘Australia Day’, or what should be more accurately titled Invasion Day.

Join Anarchist Affinity on Thursday 22nd at the New International Bookshop to hear from two speakers on the real history behind Invasion Day and what it means today.

The two speakers will be followed by a Q and A session.

Speakers:

Vivian Malo – Vivian Malo is a Gooniyandi woman and co-founder of First Nations Liberation, a resistance movement and Black Power revival.

Tony Birch – Indigenous academic, novelist and historian

Check out the facebook event page here.

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Anarchist Affinity holds monthly discussion meetings on various topics. We hope to encourage greater discussion amongst anarchists and others interested in social justice and anti-capitalist ideas about strategy, tactics and political ideas.

‘Calling out’ and the limitations of accountability processes

support-survivors-sign

Content warning: sexual violence, rape apologism.

Recently, I’ve been getting into discussions about whether calling out perpetrators of sexual violence and their supporters is a useful tactic. Some people have suggested that calling out is often unhelpful and doesn’t allow healing to occur. Instead, they suggest that we should focus on less public ways of responding to sexual violence. Apparently, we need to have more compassion for perpetrators and belief in their ability to change.

It has become fairly common for people to criticise ‘calling out’, as though public criticism of the actions of others began with the invention of tumblr. Some of these criticisms come from a genuine desire to think about how we can build more effective cultures of criticism within the left. But all too often, people criticise calling out to avoid dealing with underlying disagreements about which actions are actually worth criticising in the first place.

When it comes to calling out perpetrators of sexual violence, the criticisms often miss the mark. One problem is that it’s often not clear what is really meant by calling out in the first place. Is someone calling someone else out if they tell their friends they were raped? Or if they name the perpetrator to those around them? What about if they talk about their experiences in a group environment? Or does calling out only refer to public Facebook or website posts?
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Melbourne Anarchist Bookfair on this weekend!

Bookfair poster

The 4th Melbourne Anarchist Bookfair is on this Saturday the 9th of August!

The Anarchist Bookfair has become the biggest anarchist event in Melbourne, bringing together anarchists and other social and environmental justice activists to share ideas and strategies each year.

It is held at the Abbotsford Convent (1 St Heliers St, Abbotsford) from 10-6pm.

There will be over 40 anarchist and other activist stalls at the Bookfair this year. Anarchist Affinity will be having a stall. Come along and say hello, browse our zines and books, and find out about future events and actions!

There will also be 14 workshops on different topics throughout the day. You can see the schedule here.

Anarchist Affinity members will be speaking at workshops on:
‘Workers Power and Radical Labour Struggles’
‘Reclaiming Education from Neoliberalism’
‘Welfare Cuts and Collective Resistance’

Some of the other workshops worth checking out include:
‘Intersectional Feminism’
‘Fighting Operation Sovereign Borders’
‘First Nations Liberation. Decolonising NOW!’
‘What is Anarchism?’
‘Consent workshop with Undercurrent Victoria’
‘Anarchist Parenting’
‘Rise of Fascism in Europe and Australia’

For more info on the Bookfair, check out….

The Melbourne Anarchist Bookfair website

The facebook event page

The event’s safer spaces policy

Welfare Attacks and Collective Resistance

boycott_workfare_3_march

The Liberal government has initiated one of the most significant attacks on the rights and conditions of welfare recipients in Australia that has been seen in decades.

The cuts

One of the key changes proposed is tightened restrictions and greater compliance requirements for unemployed people under 30 on Newstart or Youth Allowance payments. From July 2015, young people will be forced to endure a six-month ‘waiting period’ before they will receive any unemployment benefits (a ‘hunger period’ or ‘homeless period’ might be a more accurate description). During this period welfare claimants will be required to look for 40 jobs per month or risk an extended removal of support, even if they find casual or part-time work. Unemployed young people will also have to wait until they are 25 (rather than 22) to receive the marginally more liveable Newstart payment, which provides $100 more a fortnight than Youth Allowance.

After the six month wait, welfare recipients will be forced to do 25 hours of ‘Work for the Dole’ each week in ‘individual work-like situations’. If we think of a dole payment as the ‘wage’ for this labour, this means that if you’re on Youth Allowance you will be paid $8.29 an hour for your efforts, or $10.61 for those on Newstart, which is well below the minimum wage of $16.87 an hour. And after six months of this, young unemployed people will once again have their payments removed for a further six months. The cycle begins again!

Young people on the Disability Support Pension (DSP) will also be hard hit by these attacks. If young people receiving the DSP are assessed to be able to work more than eight hours a week, they will be forced to undertake Work for the Dole or other job search activities in order to keep their payment. Young people who started receiving the DSP between 2008 and 2011 will also be re-assessed, and new tightened eligibility requirements will be applied, which means that some people who previously received this support will have it taken away.

The recent release of the interim McClure review into welfare paints a grim picture of future limitations on the DSP and expanded income management. The report recommends that the Disability Support Payment be restricted to claimants with a ‘permanent’ disability who have no capacity to work. Claimants who do not fulfil this condition would be moved onto unemployment payments, and would most likely receive lower payments than if they were receiving the DSP. This proposed change would target the majority of people on the DSP who either have a disability with periodic effects, or who have a long-term disability but nonetheless would be considered to have some capacity to work. McClure has noted that this proposed change will specifically target people with mental illnesses, such as depression.

The review also recommends that income management be expanded across Australia, so that young unemployed people and single mothers can only spend their dole payments on certain products from certain stores. Both the Labor Party and the Liberals have indicated that they would support the expansion of income management.

These changes will have a drastic impact on the lives of those who rely on government benefits. For those suffering through six months without any source of income, or DSP claimants now found to be to be ineligible for this payment, life looks bleak. Youth unemployment is currently at 12%. At least 700,000 people will be affected by these changes over the next four years, 550,000 of whom will be forced to apply for emergency relief services. These proposed cuts to welfare would ‘save’ $1.2 billion – a miniscule figure compared to the $12.4 billion to be spent on new military jets.

There are many reasons why we must create an organised resistance to these cuts and increased restrictions. The human impact of forcing hundreds of thousands of people onto even more inadequate welfare payments, or removing their access to this support entirely, is the most obvious and frightening consequence of these policies. Existing non-government forms of support for those living in poverty are already overwhelmed and under resourced. No one knows how unemployed young people whose support is removed will find the resources to survive through six month periods without any source of income. This will have its greatest impact on the most marginalised and oppressed groups of unemployed young people – those unable to access material support from their families, those fleeing abusive situations, people facing racist or anti-queer discrimination, or those living in rural areas where jobs are scarce.

Welfare, discipline and capitalism

It’s important to think about the role that attacks on welfare play in the
capitalist system. Capitalism requires regular measures to depress wages in order to continue existing. For capitalists to increase their profits and minimise labour costs – to maximise exploitation – they must continually try to find ways to pay workers less. In contemporary times, we are told that this keeps the labour market ‘competitive’ and ‘flexible.’ In reality, this means keeping workers poorly paid and unable or too scared to fight for better conditions.

The current welfare system in Australia is, in part, the result of successful working class struggles for survival under capitalism. However, these changes highlight the fact that contemporary welfare regimes also play a powerful disciplinary role in maintaining a compliant and highly exploited workforce. The highly bureaucratised, dehumanising and inadequate character of Australia’s welfare system benefits capitalists and their state allies by making unemployment as miserable an experience as possible. A highly disciplinary welfare system puts bosses and owners in a better position as a class to maximise the exploitation of their workers. Inadequate welfare makes it harder for workers to leave shit jobs which are underpaid or have unfair conditions. It also increases the risks of workplace organising, as young workers may face the prospect of having no income if they participate in industrial action and lose their job as a result of standing up for themselves and others.

Forcing young people to work for their dole payments provides a source of cheap or free labour to capitalists and allows them to drag down the wages of other workers. As Joseph Kay, from the syndicalist union Solidarity Federation, comments, measures like Work for the Dole are “a massive state subsidy to private capital.” In the UK, where ‘Workfare’ (an equivalent to Work for the Dole) was implemented across the country in 2011, there are documented instances of welfare claimants being used as a free replacement for part-time or casual staff. For instance, in 2012 Asda sent workers home over Christmas and replaced them with welfare claimants on Workfare. Work for the Dole programs also function to create an especially vulnerable category of workers. Welfare claimants on Work for the Dole cannot refuse to work, which means that if they complain about workplace conditions or take part in industrial action, they will risk being sanctioned for non-compliance and losing their dole payment with nothing else to fall back on.

One important thing to remember is that government measures to discipline workers are often trialled on the most oppressed sections of the working class. Income management was a key part of the 2007 Northern Territory Intervention. The Howard government justified its implementation by playing on racist and colonialist stereotypes about Aboriginal people being unable to manage their own affairs. Income management was introduced to 73 Aboriginal communities in the Northern Territory, and affected over 20,000 claimants. Income management has since been extended to Aboriginal and non-Aboriginal welfare recipients in Bankstown (NSW), Logan, Rockhampton and Livingstone, (QLD), Playford (SA) and Greater Shepparton (VIC). It is now likely that income management will be extended even further to cover welfare claimants across Australia. Thus, the prediction made by many Aboriginal activists that attacks on the rights of Aboriginal welfare claimants
will be extended to other sections of the working class is becoming a reality.

If the McClure review’s recommendations about income management are accepted, we may see Australia follow the UK’s example and combine Work for the Dole with large scale income management. Through this, welfare claimants will be forced to labour for free for selected capitalists and then forced to spend their government benefits at these same shops, thus creating a double subsidy for capital. For instance, UK welfare recipients have been forced to work for companies like Asda and have then been required to use their welfare payments to buy from them as well, guaranteeing Asda both sales and free labour.

These examples highlight the coercive and exploitative character of the proposed welfare changes. These attacks will function to increase the coercive forces which affect both people currently working and the unemployed by placing both groups in a more economically precarious and less powerful bargaining position. The welfare cuts also allow the state to exert greater control over people’s lives, by imposing certain forms of employment and certain purchasing patterns.

capital

UK opposition to Workfare and Atos

When thinking about how we can successfully resist these cuts, we can look to welfare activists in the UK for inspiration. In 2011, the UK state announced the introduction of Workfare – a scheme similar to Work for the Dole under which welfare claimants are forced to do unpaid labour. The Boycott Workfare campaign was created in response, supported by the activities of Solidarity Federation. This direct action campaign targeted companies using Workfare labour in a name and shame campaign which involved hundreds of pickets outside businesses across the UK. The campaign has achieved some important wins, by forcing at least 35 companies to reject Workfare as a result of the pickets. The Boycott Workfare campaign was accompanied by other, more specific, initiatives, such as the ‘Keep Volunteering Voluntary’ campaign. As part of this campaign, more than 393 organisations which use volunteers across the UK committed to boycott government Workfare schemes.

UK welfare activists also organised political actions against the notorious French corporation Atos, which was contracted by the state to determine who should be entitled to disability welfare payments and whether they should be forced to work. Atos decisions resulted in many people with a serious need for care being deprived of economic support. Significant numbers of people died or committed suicide in the aftermath of having this support withdrawn, some while waiting for the results of their appeals. David Coupe, despite being housebound with a back injury, ulcers and diabetes, had his welfare entitlements cut as a result of an Atos assessment, and received no welfare for the last 10 months of his life before dying as a result of cancer. Pickets across the UK were organised by welfare claimants at the offices of Atos and forced the company into an early withdrawal from their contract. In Southend, some Atos workers even joined the protesters picketing their office. While Atos’s back-down was a small victory, this fight is not over. Other companies, including Serco and G4S, are vying for a new UK government contract for similar services. Thus, the same companies who act as prison guards in Australian detention centres, and prisons across the globe, may become responsible for disciplining welfare claimants in the UK. Like the Pinkertons, these corporations are the private police of contemporary capitalism.

One emerging arena of struggle in the UK is the call for solidarity from welfare claimants to workers in the government or private agencies contracted to carry out the most punitive and exploitative aspects of the welfare system. In 2013, emails were leaked showing UK job centre employees are required to meet ‘sanction targets’ for welfare recipients, and job centres are ranked against one another in league tables measuring the number of welfare recipients who were being punished through the removal of financial support. Welfare activists responded to this by organising pickets against job centres known to be using these targets. They have also called for job centre workers to refuse to give out sanctions or meet targets as a form of industrial action in solidarity with welfare recipients. Workers in this area and welfare claimants have attempted to organise a rank-and-file campaign within the Public and Commercial Services Union, although significant elements within the union have been hostile to this campaign. While this aspect of the struggle in the UK is still in the very early stages, it points to the possibility of attempting to find solidarity with workers within Centrelink or Job Network agencies in Australia.

These forms of resistance are all limited – many UK companies still take part in Workfare, and Atos will be replaced by a new contractor. Yet, they still are interesting and potentially useful examples of radical struggle against welfare restrictions and cuts which could be used in political struggles around welfare in Australia.

Thoughts on successful resistance

We must fight back against the Abbott government’s proposed cuts to welfare. We have to defend the limited and partial gains we have wrought from the state because we need these measures to survive under capitalism. Most of us cannot wait for a revolution to address our economic needs. However, we also need to acknowledge the inadequacy of welfare payments and the coercive function of policies such as income management and Work for the Dole. We should be clear that we will never be able to build a welfare system that will allow the unemployed to flourish in this economic system, because it will not be consistent with the capitalist drive to maximise exploitation.

As some anonymous libertarian socialists noted in 1985:

The Welfare State is just the contemporary face of the capitalist state. If it offers all kinds of services and financial support – things that we need to survive – it doesn’t do this because we need them, but because capitalism needs us to have them in order for it to survive. We shouldn’t be surprised if capitalism ‘snatches back’ benefits or imposes new conditions for granting them as its priorities change. It is only able to ‘service’ our needs because capitalist society has developed through destroying our opportunities for doing so ourselves.”

The demand for a welfare system that truly supports those without work is at its core an anti-capitalist demand. While people who argue for a fair welfare system may not consider themselves anti-capitalists, the only way we can have a welfare system not constantly under threat from the ruling class, is to create an entirely different type society in which the interests of the minority who control production and distribution are not pitted against those who must work to survive. We shouldn’t be ashamed to talk about the role of capitalism, the state, and other forms of oppression in maintaining the coercive and exploitative aspects of the welfare system. We won’t be able to successfully confront the inadequacies of the current welfare system without understanding the role it plays in the broader political and economic context.

It’s vitally important for us to attempt to prevent these attacks from becoming policy in the first place. But we also need to think about how we’ll react if this part of the budget is passed by Parliament, and how we can create a more effective response to the already existing problems with Australia’s welfare system.

We need to think about new locations for resistance. Central rallies in the middle of cities are one tool for resistance, but they are not the only form of action we can take. Other places we might focus our political organising on Centrelink offices, Job Network offices and businesses which employ welfare recipients on Work for the Dole. By broadening the reach of our political action we can increase our opportunities to organise with other welfare claimants, as well as bringing our collective power to bear the organisations and businesses responsible for carrying out these exploitative policies.

We can also look to models of organisation which unemployed people have used in Australia’s recent history. The Wollongong Out of Workers’ Union (WOW) was an anarchist influenced unemployed people’s organisation which was formed in 1983. WOW was unusual in that only unemployed people could become full members and have access to voting rights, meaning it was a group that was both about the interests of unemployed people and controlled by them. WOW’s campaigns focused on demands for a living wage, a shorter working week, and long-term job security with fair conditions. They also explicitly linked the terrible situation of unemployed people to the functioning of capitalism. The group involved hundreds of members, and used direct action tactics, such as occupying “the local Social Security offices, the local taxation department and even the national headquarters of the Labor Party in Canberra.” Members of WOW set up an office in a squatted house, and for a period of six years turned this space into an organising space, a welfare rights drop-in centre and a soup kitchen. They also created a newspaper (The Gong) and helped initiate the National Union of Unemployed People. While this model might not work in all situations, it is certainly worth thinking about whether the form of unemployed-led organising WOW members used to such great effect would be useful in our contemporary contexts.

Another part of our response to these attacks on welfare should be to provide practical support to those who will be most impacted by these changes, if they are implemented. This support doesn’t need to be the depoliticised charity of organisations like the Salvation Army, who ultimately support the system they clean up after. Rather, we should create our own forms of mutual aid which are based on solidarity rather than charity. As Paul Bowman notes, while charity is based on pious submission to a depoliticised notion of misfortune, solidarity involves identifying the cause of suffering and working with those who share a common enemy to transform the social and economic structures which create this suffering. One of the central ideological justifications for capitalist exploitation and state control is the idea that we need these ruling class controlled, hierarchical organisations to take care of one another.

By doing what we can to take care of one another, as part of our organised political resistance, we can demonstrate that this system doesn’t provide us with what we need, and that we have the capacity to organise a society of our own that could fulfil these needs. To truly take care of one another, though, we need to take control of the economic and social resources that are currently controlled and used for profit by the few. We should provide what support we can, but also remind ourselves that building a new society within the shell of the old is but only one step we need to take. Ultimately, we need a revolutionary transformation of the economic and political order to move from that old world into a free, classless society.

Resources

http://novaramedia.com/2013/04/welfare-dependency-and-the-crisis-of-work/

http://www.solfed.org.uk/is-this-farewell-welfare

http://plantowin.net.au/2014/07/the-radical-history-of-unemployed-activism/

http://libcom.org/history/wow-factor-wollongong%E2%80%99s-unemployed-dispossession-class-history

Silent No Longer: Confronting Sexual Violence in the Left

Image by Suzy X.

Image by Suzy X.

Content Warning: Experiences of sexual violence and victim blaming.

In 2012, a member of the UK Socialist Workers Party (SWP) came forward saying she had been raped and sexually harassed by the former National Secretary of the organisation, Martin Smith. The internal ‘investigation’ which followed demonstrated a number of common ways in which sexual violence is ignored and those who experience it are demonised. Some of the members of the Disputes Committee chosen to investigate the claim were close friends of Smith. The woman who had come forward was questioned about her sexual history and alcohol use. She was made to feel that members of the Disputes Committee thought she was “a slut who asked for it”. The Disputes Committee concluded that the accusation that Smith had raped and harassed her was “not proven.” Four members of the SWP who discussed their misgivings about the Committee’s decision on Facebook were expelled from the group. The woman who had accused Smith was not allowed to attend the SWP’s conference to contest the Disputes Committee’s decision. The SWP’s response to this case resulted in hundreds of members resigning. Meanwhile, Solidarity (an Australian affiliate of the SWP) labelled the SWP’s investigation of the rape claim “scrupulously fair”.

While there was a significant outcry amongst people in left-wing circles about the way members of the SWP responded to sexual violence within their group, there was little reflection on the fact that many other left-wing organisations respond in a similarly toxic way. The lack of internal democracy within the SWP certainly hindered the efforts of those seeking change within the organisation, but informal social processes influenced by misogynist ideas about sexual violence can be just as destructive to the lives of sexual violence survivors.

Gendered violence is a key way in which women’s oppression is maintained in our patriarchal society. In Australia, 1 in 5 women and 1 in 20 men over the age of 15 have experienced sexual violence since the age of 15 years (1). Violence perpetrated by men is the leading cause of preventable death, disability and illness in women aged 15-44 (2). Aboriginal women, poor women, women of differing abilities, and sex and gender diverse people are significantly more likely to experience sexual violence.

All too often, survivors of sexual violence are greeted with disbelief, anger, and defensiveness when they should be believed and supported. This happens in left-wing groups, our social movements, our friendship circles, our workplaces, and countless other places in society. While most left-wing groups and movements share a stated opposition to sexism, this does not make them immune to the misogynist assumptions which underlie victim blaming and which often come up when people are confronted by sexual violence committed by their friends or political comrades.

I was raped by someone who was involved in the Melbourne anarchist milieu in 2010. It was a horrible, frightening experience, made worse by the fact that it was someone who I had trusted as a friend and a political comrade. I was lucky, though. The friends, family members and people in the anarchist milieu I told about my experience believed me and the person who assaulted me is no longer welcome in many of Melbourne’s political spaces. I know too many people who have had similar experiences, but who have been called liars, ignored, lost friends and comrades, or been forced to remain silent. I can’t imagine how much harder it is for people who’ve survived sexual violence, and then been treated like this by those they thought they could trust, to keep on going.

When someone tells their friends or political comrades that they have experienced sexual violence, there are a number of common responses. Sometimes survivors who come forward are completely ignored. People who know the person who perpetrated sexual violence will say that they ‘don’t want to take sides’ and want to remain ‘neutral.’ Survivors are told that confronting a perpetrator of sexual violence will cause division in the movement or organisation. The personalities, political beliefs, lifestyles and appearance of survivors of sexual violence are scrutinised in minute detail. Survivors of sexual violence are called ‘crazy’ or seen as too emotional. If a survivor speaks out about violence they will often be presented as vindictively trying to wreck a perpetrator’s reputation. Perpetrators are frequently defended as being a ‘good person’ or a ‘good organiser’, as though this should excuse their violence. People attempt to justify their inaction by saying that they don’t want to act based on ‘rumours’ and that we should presume that a person accused of perpetrating sexual violence is ‘innocent until proven guilty.’ Some activists tell survivors not to go to the police, because of their role in supporting state oppression, but all too often provide no alternative forms of support.

These attitudes are used to justify a status quo within the left and within broader society in which the interests of those who perpetrate sexual violence are prioritised over those who are survivors of sexual violence. Part of the problem with many responses to sexual violence is that we have absorbed various legalistic ideas from state criminal ‘justice’ systems which are sexist and are used to justify legal inaction. For instance, the idea that we shouldn’t rush to judge a person accused of committing violence and should instead presume that they are innocent. This flawed idea is used by many to argue that we should not take the word of survivors when they tell us they have experienced sexual violence. However, as Lisbeth Latham comments in a recent piece on the SWP, “If we think of the refrain ‘people accused of rape are innocent until proven guilty’ then the opposing logic also at play is that those marking allegations of rape ‘are guilty of lying about the allegation until proven innocent.’ Defendants and their supporters (both legal and extra-legal) focus their energy not on proving innocence, but on undermining the credibility of the survivor.” We need to reject the state’s narrative about how we should deal with accusations of sexual violence.

It is crucially important for us to point out that when we perpetuate these ideas about sexual violence we are making a political choice which has disastrous consequences for survivors of sexual violence. We know that false accusations of sexual violence are incredibly rare. We know that forcing survivors to jump through endless hoops by demanding they provide ‘proof’ before we listen to and believe them is incredibly harmful and makes it extremely difficult or them to speak out about sexual violence. We know that our continual inaction allows perpetrators to continue abusing people within our communities with impunity. And we know that how we respond to sexual violence currently is killing our political organisations and movements, and frustrating their capacity to challenge sexism, racism, capitalism, and other forms of oppression and exploitation.

So, here’s what I think needs to happen: We need to make a political choice to believe survivors of violence. We need to bring gendered violence out into the open by treating survivors with trust and compassion, rather than hostility. We need to take people at their word when they tell us that they have experienced violence, including gendered and sexual violence, without requiring them to tell us about every little detail of what happened. And more than this, we need to make a choice to prioritise survivors in our political work. This means that we should have survivor-centred responses to sexual violence – where the needs and desires of survivors determine our response. We need to be open to excluding people responsible for sexual violence, at the discretion of the survivor, from our political spaces, or ganisations, and movements. And we need to be prepared to support survivors in engaging with the people who harmed them through accountability processes, if that is what they’d like to do. Most of all, though, we need to make it a political priority to actively support sexual violence survivors through all of the personal and political challenges that come in the aftermath of being assaulted.

Asking a perpetrator to leave an organisation or political space on the word of a survivor is often a point which divides people within the left. We have to remember that people are not entitled to be involved in our political spaces. Many of us would accept the need to reject an active Liberal Party member who wanted to join a radical political group based on their oppressive ideology. We need to be open to taking the same approach to those whose actions are a form of violent oppression. In my experience, knowing that I am unlikely to run into the person who raped me at a political space has made a world of difference to my ongoing recovery, especially in environments where I know I would be supported by those around me if I did see him. Asking someone to leave our spaces does not deny them their freedom or safety. But if we refuse to ask perpetrators to leave our spaces we are effectively risking the safety of survivors and forcing many survivors to self-exclude. Moreover, as women are a significant majority of sexual violence survivors, not dealing with sexual violence has the effect of reinforcing women’s oppression in our movements.

Gendered violence does not occur in a social vacuum – any response we make within our organisations and movements will be limited in scope. We will never be truly safe or free from violence while we live in a society fundamentally shaped by white supremacist capitalist patriarchy. Excluding perpetrators from our spaces can enable survivors to feel relatively safe in our movements, but it doesn’t prevent sexual violence from being committed in the first place or in other areas of society. To create a society in which sexual violence is no longer a tool of misogynist and racist oppression we need structural systemic change – in short, a revolution.

An essential part of fighting rape culture involves identifying these structural systems of oppression and exploitation which allow people to perpetrate sexual violence with impunity. We need to fight the dominant ideologies which suggest that some people deserve to be victims of violence, and bear responsibility for the harm that is done to them – whether because of their clothes, race, gender identity; or because they are a refugee, poor, in prison, or a sex worker. Yet it is not enough to merely struggle against sexism and sexual violence at a structural or ideological level. If we are ever going to build the collective power required to challenge these systems of oppression we must make a committed effort to challenge violence and other actions which reinforce oppression within our political organisations, our social movements, our friendship groups and all other areas of life.

Why would anyone believe talk of a post-revolutionary society without sexism if we cannot support survivors of sexual violence in our midst and take a stand against those who perpetrate gendered violence among us?

There are tentative signs of a growing movement against sexual violence on the left. In 2004, three women were raped at a large punk festival in Philadelphia in the US. The concert organisers established two collectives to support the survivors and hold the rapists to account. The collectives became Philly’s Pissed and Philly Stands Up which continued this work for a period of six years. Organisers of the 2012 Toronto and New York Anarchist bookfairs asked people who had been accused of sexual violence, and who were not actively engaging in some sort of accountability process, to not attend the events. Closer to home, groups like A World Without Sexual Assault and Stepping Up in Melbourne have provided support to survivors, facilitated accountability processes, and run awareness-raising workshops.

We need to continue to build on these political gains in our organising in Melbourne. One new project that that I am excited about aims to bring together collective wisdom about how organisations can respond to sexual violence in a way which genuinely supports survivors. This website resource will also gather together ideas about how tools like grievance collectives can be used to confront other oppressive behaviour, such as racist or sexist conduct. We will be inviting anarchist, socialist, social justice, environmental and other activist groups to commit to acting in accordance with this advice. As part of this commitment, groups will need to run workshops where their members can discuss practical ways they can avoid perpetuating destructive responses to sexual violence and avoid reinforcing systemic oppression. (If you’re interested in getting involved in this project, contact Anarchist Affinity and we’ll pass your details on to the organising collective).

Conclusion

For too long sexual violence survivors have been sacrificed at the altar of ‘movement building.’ This approach has a massively destructive impact on survivors, but it also prevents us from creating the kind of movements that we need. We must create social movements which build the revolutionary collective power of the working classes to confront all systems of oppression and exploitation. But to do this we need to start practicing what we preach. We need to challenge misogynist attitudes about sexual violence within our midst and create enduring structures which allow us to support survivors and hold perpetrators to account. Only then can we genuinely claim to be fighting for anarchism and social justice.

Resources

‘What is rape apologism?’

Em BC, ‘Misogyny and the left – we need to start practicing what we preach’

‘Betrayal – a critical analysis of rape culture in anarchist subcultures’

Endnotes

(1) Australian Bureau of Statistics Personal Safety Survey, 2006.

(2) VicHealth (2004) ‘The Health Costs of Violence: Measuring the burden of disease caused by intimate partner violence.’