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" "There are many different though often complementary ways of looking at anarchism, but in a nutshell, it can be defined as the striving toward a "free society of free individuals."
Cindy Milstein is an American anarchist activist based in Brooklyn. They have also been involved with the Institute for Social Ecology, and are currently a board member with the Institute for Anarchist Studies and a co-organizer of the Renewing the Anarchist Tradition conference. Milstein speaks regularly in public, at anarchist conferences and bookfairs as well as radical spaces, including the Finding Our Roots conference, the Unschooling Oppression conference, the Montreal Anarchist Bookfair, the Bay Area Bookfair, the New York Anarchist Book Fair, and Left Forum, among others. Milstein was an active member of Occupy Philly.
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Even much of the Left can see no other "realistic" choices to control an out-of-control world than those that are presented to us from on high. Given this, the leftist horizon narrows to what's allegedly achievable: nongovernmental organization or global South participation in international decision-making bodies, or for that matter, Left-leaning heads of state in the global South or a Barack Obama in the global North; or the rectification and greening of the wrongs of capitalism. These and other such demands are bare minimums within the current system. Still, they are a far cry from any sort of liberatory response. They work with a circumscribed and neutralized notion of democracy, where democracy is neither of the people, by the people, nor for the people, but rather, only in the supposed name of the people. What gets dubbed democracy, then, is mere representation, and the best that progressives and leftists can advocate for within the confines of this prepackaged definition are improved versions of a fundamentally flawed system.
Despite the difficulties, anarchists never advocate a purely reformist attitude. They try their best never to participate in reform as an end in itself, or to bring about improvements that also make the present social order look attractive. Their efforts to move from "here" to "there" intentionally highlight how current social arrangements cannot, by their own raison d'être, meet everyone's needs and desires.
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The concept of utopia within anarchism isn't some faraway, never-neverland; nor is it a way to ignore material needs or desires. Rather, it's precisely a means of taking full account of material as well as nonmaterial needs and desires—not simply bread and butter, but bread, butter, and also roses—and imagining ways that everyone can fully satisfy them. Anarchism looks to the past, when people lived out communal and self-governed forms of organization; it sees potentialities in the present; and it sustains the clear-eyed trust that humans can always do better in the future. The utopian sensibility in anarchism is this curious faith that humanity can not only demand the impossible but also realize it. It is a leap of faith, but grounded in and indeed gleaned from actual experiences, large and small, when people gift egalitarian lifeways to each other by creating them collectively.