Yes. In many tribal cultures (what some people call "primitive"), we find a strong respect for individuals. As Paul Radin points out, "[i]f I were to state . . . what are the outstanding features of aboriginal civilisation, I . . . would have no hesitation in answering that . . . respect for the individual, irrespective of age or sex" is the first one. [The World of Primitive Man, p. 11]
Murray Bookchin comments on Radin's statement as follows, "respect for the individual, which Radin lists first as an aboriginal attribute, deserves to be emphasised, today, in an era that rejects the collective as destructive of individuality on the one hand, and yet, in an orgy of pure egotism, has actually destroyed all the ego boundaries of free-floating, isolated, and atomised individuals on the other. A strong collectivity may be even more supportive of the individual as close studies of certain aboriginal societies reveal, than a 'free market' society with its emphasis on an egoistic, but impoverished, self" [Remaking Society, p. 48]
This individualisation associated with tribal cultures was also noted by Howard Zinn. He quotes Gary Nash describing Iroquois culture (which appears typical of most Native American tribes):
"No laws and ordinances, sheriffs and constables, judges and juries, or courts or jails — the apparatus of authority in European societies — were to be found in the north-east woodlands prior to European arrival. Yet boundaries of acceptable behaviour were firmly set. Though priding themselves on the autonomous individual, the Iroquois maintained a strict sense of right and wrong . . ." [quoted by Zinn in A People's History of the United States, p. 21]
This respect for individuality existed in a society based on communistic principles. As Zinn notes, in the Iroquois "land was owned in common and worked in common. Hunting was done together, and the catch was divided among the members of the village. Houses were considered common property and were shared by several families. The concept of private ownership of land and homes was foreign to the Iroquois." In this communal society women "were important and respected" and families were matrilineal. Power was shared between the sexes (unlike the European idea of male domination). Similarly, children "while taught the cultural heritage of their people and solidarity with the tribe, were also taught to be independent, not to submit to overbearing authority. They were taught equality of status and the sharing of possessions." [Zinn, Op. Cit., p. 20]
As Zinn stresses, Native American tribes "paid careful attention to the development of personality, intensity of will, independence and flexibility, passion and potency, to their partnership with one another and with nature." [Op. Cit., pp. 21-2]
Thus tribal societies indicate that community defends individuality, with communal living actually encouraging a strong sense of individuality. This is to be expected, as equality is the only condition in which individuals can be free and so in a position to develop their personality to its full. Furthermore, this communal living took place within an anarchist environment:
"The foundation principle of Indian government had always been the rejection of government. The freedom of the individual was regarded by practically all Indians north of Mexico as a canon infinitely more precious than the individual's duty to his [or her] community or nation. This anarchistic attitude ruled all behaviour, beginning with the smallest social unity, the family. The Indian parent was constitutionally reluctant to discipline his [or her] children. Their every exhibition of self-will was accepted as a favourable indication of the development of maturing character. . ." [Van Every, quoted by Zinn, Op. Cit., p. 136]
In addition, Native American tribes also indicate that communal living and high standards of living can and do go together. The Cherokees, for example, in the 1870s, "land was held collectively and life was contented and prosperous" with the Department of the Interior recognising that it was "a miracle of progress, with successful production by people living in considerable comfort, a level of education 'equal to that furnished by an ordinary college in the States,' flourishing industry and commerce, an effective constitutional government, a high level of literacy, and a state of 'civilisation and enlightenment' comparable to anything known: 'What required five hundred years for the Britons to accomplish in this direction they have accomplished in one hundred years,' the Department declared in wonder." [Noam Chomsky, Year 501, p. 231]
Senator Henry Dawes of Massachusetts visited "Indian Territory" in 1883 and described what he found in glowing terms:
"There was not a pauper in that nation, and the nation did not owe a dollar. It built its own capitol, in which we had this examination, and it built its schools and its hospitals." No family lacked a home. [Cited by Chomsky, Op. Cit., p. 231]
(It must be mentioned that Dawes recommended that the society must be destroyed because "[t]hey have got as far as they can go, because they own their land in common. . .there is no enterprise to make your home any better than that of your neighbours. There is no selfishness, which is the bottom of civilisation. Till this people will consent to give up their lands, and divide them among their citizens so that each can own the land he cultivates, they will not make much more progress." The introduction of capitalism — as usual by state action — resulted in poverty and destitution, again showing the link between capitalism and high living standards is not clear cut, regardless of claims otherwise).
Undoubtedly, having access to the means of production ensured that members of such cultures did not have to place themselves in situations which could produce a servile character structure. As they did not have to follow the orders of a boss they did not have to learn to obey others and so could develop their own abilities to govern themselves. This self-government allowed the development of a custom in such tribes called "the principle of non-interference" in anthropology. This is the principle of defending someone's right to express the opposing view and it is a pervasive principle in the tribal world, and it is so much so as to be safely called a "universal".
The principle of non-interference is a powerful principle that extends from the personal to the political, and into every facet of daily life. Most modern people are aghast when they realise the extent to which it is practised, but it has proven itself to be an integral part of living anarchy (as many of these communities can be termed, although they would be considered imperfect anarchist societies in some ways). It means that people simply do not limit the activities of others, period. This in effect makes absolute tolerance a custom, or as the modern would say, a law. But the difference between law and custom is important to point out. Law is dead, and Custom lives (see section I.7.3).
As modern people we have so much baggage that relates to "interfering" with the lives of others that merely visualising the situation that would eliminate this daily pastime for many is impossible. But think about it. First of all, in a society where people do not interfere with each other's behaviour, people tend to feel trusted and empowered by this simple social fact. Their self-esteem is already higher because they are trusted with the responsibility for making learned and aware choices. This is not fiction; individual responsibility is a key aspect of social responsibility.
Therefore, given the strength of individuality documented in tribes with little or no hierarchical structures within them, can we not conclude that anarchism will defend individuality and even develop it in ways blocked by capitalism? At the very least we can say "possibly," and that is enough to allow us to question that dogma that capitalism is the only system based on respect for the individual.