Anarcho-Ecosocialist Principles and Praxis
Equality, liberty, direct democracy, communality, and universal mutual aid;
as long as life exists, there is hope!
Equality; social justice, rational tolerance, free association, voluntary cooperation, egalitarian relationships, mutual respect and solidarity amongst men and women of all ethnicities, origins, hereditary roots and sexual orientations.
Liberty; freedom from all forms of domination, hierarchy, economic classes, social exploitation, oppression and tyranny, by means of free education, self-organization, direct action, civil disobedience and creative resistance, building dual power structures and alternative institutions committed to universal social justice and ecological harmony involved in local community struggles using tactical coordination for synchronized action; primarily, general strike (worker, student and rental) followed by occupations of workplaces, institutions, needed land and unused residential buildings.
Direct democracy; organised collective self-determination, cooperation and shared responsibility through participation in workplace councils/committees and local residential or land-sharing cooperative collectives, with each person having inclusive, proportionate influence in horizontal policy-making and equal say in all decision-making affecting them. Local collectives could buy (for the time being) as directly as possible from producers, exchange services or barter with other collectives or cooperatives, sharing and consuming things together. They could also function as work councils if all members share a workplace. These collectives would probably consist of 3 to 20 people, small enough to facilitate friendly discussion, debate, and consensus, while avoiding the formation of competing elites that tend to dominate larger groups. They could split up (peacefully) if the group gets too big, remaining more or less open to newcomers. Local collectives could organize neighbourhood or village assemblies that would need to function horizontally and meet regularly for all types of community matters. Until political/economic power can be based at this level, people can form various social solidarity networks that could include the unemployed, as well as residential and worker cooperatives.
Communality; coordinated networks of local collectives and neighbourhood assemblies, workplace councils and syndical trade-union committees establishing autonomous municipal/township communes with collective (directly democratic) control of land, resources and means of production. This may necessitate (strictly voluntary) coordinated self-defence of the social revolution during a period of political upheaval, to bring about ‘communalism’ (as defined through 'social ecology'). Neighbourhood assemblies would then include every adult citizen in proposing policies and voting in decisions that affect them. Citizens would elect a congress of delegates (subject to recall) who would form various administration councils (with regular rotation of posts and complete transparency), responsible for making (tentative) decisions in matters that effect large numbers of people; municipal legislation (to be decided by three-quarter majority votes through referenda perhaps), establishing fair and ecological standards of local production, consumption and justice in general, outlined in a communal constitution, revisable when and if necessary, as well as adjudication and administration of restorative (non-punitive) justice, through rational non-authoritative enforcement of legislation and processes for truth and reconciliation. All bureaucratic aspects of communal government would be reduced to the barest minimum, eventually dissolving completely. Municipal or township communes would gradually become loosely connected, ecologically integrated village networks, in regionally shared wild spaces and parkland commons. Economic decentralization and self-sufficiency at the subsistence level would be achieved by developing a communal economy through collective provisioning, localised service exchange, barter and honor systems.
Universal mutual aid; regional to global confederation of free communes with open borders, subject only to environmental constraints. Fully transparent and inclusive democratic social institutions with recallable delegates, elected from the base, with limited mandates for administration in matters requiring regional to global levels of organisation, such as a health and disaster relief, monitoring and protection of ‘Universal Human Rights’ or an 'Earth Charter' (revised to abolish private property and state, encompass direct democracy and demand universal access to clean water, uncontaminated soil, adequate food, shelter, clothing, sanitation, medicine, health care, education, tools and machines, solar and wind generated electricity, clean fuel technology, communications networks, public transportation, means of mass production and means of recycling ultimately eliminating all hazardous wastes and most undesirable labour. The confederal economy would use directly democratic organizational structures for autogestion (workers’ self-management) and participatory planning at the horizontal level. Workplace councils and trade union syndical production committees would stipulate with consumer collectives through neighbourhood, municipal and regional administrative committees, establishing socially and ecologically indicative values for exchange while insuring universal access to all basic needs. Every worker would have balanced job complexes with equitable remuneration and all industries would have to abide by local regulations for social justice and ecological protection. This type of large-scale solidarity economy beyond borders could function dynamically in perpetual social revolution, adapting itself to differences amongst communes and regions without creating political tensions. The 'participatory economy' model does not ignore, oversimplify or underestimate the destructive resilience and complexities of global capitalism (corporate fascism). It is ideal for building a dual power economy while capitalism remains dominant. By promoting equality, diversity, solidarity and efficient autogestion, 'participatory economics' could help bring about a rational and ethical society, with life based on affirming, nurturing and preserving humanity, diversity, and community.
*This writing is intended to supplement the Peoples Global Action Manifesto and can be printed in one page format using ‘Arial 8 pt’ on ‘Microsoft Word’.