[ Takver's Initiatives ] [ Radical Tradition Contents ] A Reader of Australian Anarchism 1886 - 1896 Edited and with an Introduction by Bob James This book was published by Bob James in 1979 in an edition of 500 copies. It proved to be a popular title at the time and rapidly sold out. I take great pleasure in making its contents available again, over the Internet. Takver, May 1st 1999. 1 o Introduction ...Bob James o 'What Is Anarchy', D.A. Andrade, in Liberty (Boston) May 28, 1887 (extract) o Joseph Symes, Photograph, Australasian Secular Association o 'Melbourne Anarchist Club Manifesto', D.A. Andrade, May 1886 o 'Constructive Anarchy', D.W. Brookhouse, Honesty, April to August, 1887 o Editorial, 'The Jubilee', (probably D.A. Andrade), 'Honesty', June, 1887 o 'What Is It to be an Anarchist?', J.D.(onovan), 'Honesty', June,1887 o 'Voluntary Communism', Robert Beattie, 'Honesty', October, 1887 o 'Land Nationalisation, State Socialism and Modern Socialism', W. R. Winspear, in 'The Australian Radical' May 26, 1888 (extract) o 'An Anarchist Plan of Campaign', D.A. Andrade, November, 1888 o 'Ingersoll On Marriage and Divorce', Alice Win, in 'The Australian Radical', April, 1889 o 'State Education', J.A. Andrews, in 'The Australian Radical', June, 1889 o 'Revolution and Physical Force', W.R. Winspear, in 'The Australian Radical', June, 1889 o 'Revolution and Physical Force', J.A. Andrews, 'The Australian Radical', July-August, 1889 o 'Vive Anarchy', E.J. Brady, - Poem, published from 1890 in various places o 'The Single Tax', J.A. Andrews, 'The Australian Radical', April, 1890 o Letter on 'Voluntary Co-operation' to 'Commonweal and Workers Advocate', Robert Beattie, November, 1891 o William Lane on Anarchism in 'Working-Mans Paradise' (extract) o William Lane, as 'John Miller', 'Mates' in 'the (Wagga) Hummer', January, 1892 (extract) o 'Manifesto to Australian Workers'(almost certainly J.A. Andrews) pamphlet reproduced in 'The (Brisbane) Worker', August, 1892 o 'Labor Song' or 'Hear Tigers Snarl', Arthur Desmond, reproduced in 'Commonweal and Workers Advocate' January, 1893 o 'Handbook of Anarchy', J.A. Andrews, mid 1894. With an introduction by Bob James from the 1985 publication in pamphlet form. o 'Anarchy' J.A. Andrews, letter to Daily Telegmph, probably mid- 1894 o 'Authority, Law and the State', J.A. Andrews, Pamphlet, October 1895 o 'Invicta Spes' (Unconquerable Hope), J.A. Andrews, 'The Bulletin', October 12, 1895 o 'The Anarchist', 'Wyvis'(i.e. A.C. McKay) in 'The Bulletin December, 1895 o 'On Decision Making', J.A. Andrews, probably 1896 o 'Reason and the Social Question', J.A. Andrews, 'Reason', January, 1896 o 'Let Us Increase Our Exports', J.A. Andrews, 'Reason', March, 1896 o 'The Social Question not a 'Class' Question', J.A. Andrews, 'Reason' March, 1896 o 'Hard Cash', Drawing in 'The (Sydney) Worker', November, 1893 o 'On the Social Question', Dr Fauset MacDonald, in 'The (Sydney) Worker', July, 1896 2 Introduction ... by Bob James Australia's Anarchist History (to be spelt out in a forthcoming book). At least as early as the 1840's the term 'anarchist' has been used as a slander by conservative spokespeople, e.g. against both Henry Parkes, and J.D. Lang, for their republican views by W.C. Wentworth. Writers of the time and later historians, often sympathetic to the positive side of anarchism have sometimes veered to the other extreme of seeing aboriginals, convict rebels, expansionist squatters, and working-class rebels as, at least, incipient anarchists. At certain periods of social 'crisis' (i.e. for the status quo) eg. that from which the present collection is taken, the media have used 'anarchist' and 'anarchism' indiscriminately and often, to boost sales or to blacken opponents of their benefactors. One result of the many uses to which the term could be put was that contemporary references abound, this presumably being one measure of public awareness that the creed existed. The many attempts to slander anarchism or anarchists are also a measure of the danger to vested interests it was perceived as representing. The first anarchists organisation in Australia was the Melbourne Anarchist Club, established in 1886, almost at the same time as the Haymarket (Chicago) explosion occurred. Such was the deliberate and inevitable misrepresentation of this event, that it is doubtful if the Club would have been established, at least publicly, if the 'Haymarket affair' had occurred a fortnight earlier. '... With one possible exception, the trial of the eight Chicago anarchists is the most dramatic in all labour history.' (Ernie Lane, 'Dawn to Dusk, p.16) The Club was the most important offshoot of the Australasian Secular Association begun and energised in Melbourne by Joseph Symes, largely through 'the Liberator'. Many radicals grew through the free-thought movement and the Andrades, for example, were early staunch supporters of the dynamic Symes, until they perceived the need to widen the range of atheism's critiques (See 'What is Anarchy?) At once, the ASA split into hostile camps and years of vituperation followed which damaged both group's credibility. Influenced by the mainstream individualist trend, which came to Australia largely via Benjamin Tucker's 'Liberty' and his translation of Proudhon's works, Melbourne's anarchists moved through an initial stage of generalised anti-authoritarianism to (most clearly - there were numerous differences of opinion within the group) enunciate akin to what is today labelled 'anarcho-capitalism.' They insisted they were socialists, while retaining the notion of private property to cover the worker's right to his/her own product. This they regarded as inviolate, but sophistication produced development and opposition, both attended by Club splits. The Club's first major split was in mid-1888, when seceders left because of a uniquely Australian version of individualist-anarchism, articulated mainly by David Andrade, as had been the earlier position, and based on the use of labour notes measured in time units not in 3 labor product units. This group was thus in conflict with a 'Brookhouse-group' which retained the Tucker- model. They were both eventually opposed by a communist anarchist group, Jack Andrews in particular, which insisted on commonality of produce-ownership and thus access to society's goods on the basis of need. This difference was the context of the second split in late 1888- 89, which marked the virtual end of the Club, though meetings continued sporadically till 1896. The communist-anarchist group largely shifted to New South Wales, the individualists remaining in Melbourne, though many dropped out of sight at this point. Two significant figures in Melbourne radicalism, 'Chummy' Fleming and John White belonged to neither tendency definitely but tended to the communist side. Outside the two cities of Sydney and Melbourne, information about anarchists is less visible, the definitional lines are more blurred and 'anarchism' is most easily identified by the status- quo newspapers with worker-outrage, while workers' newspapers spend vast numbers of column inches discussing co-operation, mateship and democracy without always using the label anarchism. David Andrade insisted on maintaining a public stance, widening his sphere of interests and setting an example of self-reliance and grass-roots activism. He developed a detailed scheme to put many thousands of persons on the land in co-operative villages, and in 1894 he left Melbourne for the Dandenongs to put theory into practice. Unfortunately the family were burnt out in 1895 and though he continued to maintain a semblance of hopeful struggle for a couple of years, he gradually declined physically and mentally and spent his last 25 years in 'a home'. 'Chummy' Fleming continued his struggle for Melbourne's unemployed alongside John White and others, against the Trades Hall Council, labor politicians and technological change. 'Chummy' took as vehicle, for the period here covered, for his regular public speaking, the single-tax and free-trade movement. Later in the nineties he became heroically, obstinately anarchist, living out his political life as the anarchist presence in May Day marches and on the Yarra Bank and his physical life in extreme penury. John White preceded him to the grave, believing in the message but doubting the capacity of the masses to benefit from the theory's wisdom. (I have no writings for either White or Fleming in this collection). Robert Beattie, H.E. Bach, Larry Petrie, and a number of non-English speakers became part of a loosely organised network of propagandists, in all States (except perhaps Tasmania) roughly centred on the Schellenberg farm at Smithfield, just out of Sydney. This group held anarchist 'conferences', (attended I believe by a large number of the Sydney labor activists, eg. Rosa, MacNamara, Batho, Holman, etc. and on at least one occasion by an overseas organiser); printed and distributed many thousands of handbills, newsletters and books, and seeded numerous oppositional groups to the prevailing regime. One such group was the Active Service Brigade, and another into which a lot of effort was put in its early stages was what is now called the ALP.(ie the Australian Labor Party.) 4 Because of the largely 'invisible' nature of women, and the lack of public discussion of personal relations, the position of Rose Summerfield, Rose de Boheme (Mrs A.J. Rose-Soley) Creo Stanley and Alice Win is problematic, though I am sure significant. The Sydney groups took the brunt of repressive legislation and jaundiced legality, culminating in 1893-1895 with the 'Hard Cash', 'Justice' and Andrews trials, all for sedition, libel or for being likely to endanger public order. There were, during the period 1890-95, numerous 'strike-leaders' jailed and the position of the philosophy of anarchism and of individual anarchists is also significant in these 'class-war' acts. Since the masses didn't rise either for the labour movement or for anarchism, and since 'New Australia', William Lane's anarchist scheme involving hundreds of people split almost as soon as it arrived in South America, optimism gave way to mere doggedness or despair.