In anarchist theory, "social revolution" means far more than just revolution. For anarchists, a true revolution is far more than just a change in the political makeup, structure or form of a society. It must transform all aspects of a society — political, economic, social, interpersonal relationships, sexual and so on — and the individuals who comprise it. Indeed, these two transformations go hand in hand, complementing each other and supporting each other — individuals, while transforming society, transform themselves in the process.

As Alexander Berkman put it, "there are revolutions and revolutions. Some revolutions change only the governmental form by putting a new set of rulers in place of the old. These are political revolutions, and as such they are often meet with little resistance. But a revolution that aims to abolish the entire system of wage slavery must also do away with the power of one class to oppress another. That is, it is not any more a mere change of rulers, of government, not a political revolution, but one that seeks to alter the whole character of society. That would be a social revolution." [ABC of Anarchism, p. 34]

It means two related things. Firstly, it means transforming all aspects of society and not just tinkering with certain aspects of the current system. Where political revolution means, in essence, changing bosses, social revolution means changing society. Thus social revolution signifies a change in the social, economic and cultural and sexual in a libertarian direction, a transformation in the way society is organised and run. Social revolution, in other words, does not aim to alter one form of subjection for another, but to do away with everything that can enslave and oppress the individual. Secondly, it means bringing about this fundamental change directly by the mass of people in society, rather than relying on political means of achieving this end, in the style of Marxist-Leninists and other authoritarian socialists. For anarchists, such an approach is a political revolution only and doomed to failure. Hence the "actual, positive work of the social revolution must . . . be carried out by the toilers themselves, by the labouring people." [Alexander Berkman, Op. Cit., p. 45]

That is not to say that an anarchist social revolution is not political in content — far from it; it should be obvious to anyone reading this FAQ that there are considerable political theories at work within anarchism. What we are saying, however, is that anarchists do not seek to seize power and attempt, through control of law enforcement and the military (in the style of governments) to bring change about from the top-down. Rather, we seek to bring change upward from below, and in so doing, make such a revolution inevitable and not contingent on the machinations of a political vanguard. As Durruti argued, "[w]e never believed that the revolution consisted of the seizure of power by a minority which would impose a dictatorship on the people . . . We want a revolution by and for the people. Without this no revolution is possible. It would be a Coup d'Etat, nothing more." [quoted by Abel Paz, Durruti: The People Armed, pp. 135-7]

Thus, for anarchists, a social revolution is a movement from below, of the oppressed and exploited struggling for their own freedom. Moreover, such a revolution does not appear as if by magic. Rather, it is the case that revolutions "are not improvised. They are not made at will by individuals. They come about through the force of circumstance and are independent of any deliberate will or conspiracy." [Michael Bakunin, quote by Brian Morris, Bakunin: The Philosophy of Freedom, p. 139] They are, in fact, a product of social evolution and of social struggle. As Malatesta reminds us:

"the oppressed masses . . . have never completely resigned themselves to oppression and poverty, and who today more than ever than ever show themselves thirsting for justice, freedom and wellbeing, are beginning to understand that they will not be able to achieve their emancipation except by union and solidarity with all the oppressed, with the exploited everywhere in the world. And they also understand that the indispensable condition for their emancipation which cannot be neglected is the possession of the means of production, of the land and of the instruments of labour." [Anarchy, p. 30]

Thus any social revolution proceeds from the daily struggles of working class people (just as anarchism does). It is not an event, rather it is a process — a process which is occurring at this moment. Thus, for anarchists, a social revolution is not something in the future but an process which is occurring in the here and now. As German Anarchist Gustav Landauer put it:

"The State is not something that can be destroyed by a revolution, but it is a condition, a certain relationship between human beings, a mode of human behaviour; we destroy it by contracting other relationships, by behaving differently." [quoted by George Woodcock, Anarchism, p. 421]

This does not mean that anarchists do not recognise that a revolution will be marked by, say, insurrectionary events (such as a general strike, wide scale occupations of land, housing, workplaces, etc., actual insurrections and so on). Of course not, it means that we place these events in a process, within social movements and that they do not occur in isolation from history or the evolution of ideas and movements within society.

Berkman echoes this point when he argued that while "a social revolution is one that entirely changes the foundation of society, its political, economic and social character," such a change "must first take place in the ideas and opinions of the people, in the minds of men [and women]." This means that "the social revolution must be prepared. Prepared in these sense of furthering evolutionary process, of enlightening the people about the evils of present-day society and convincing them of the desirability and possibility, of the justice and practicability of a social life based on liberty." [Alexander Berkman, Op. Cit., p. 38] And such preparation would be the result of social struggle in the here and now, social struggle based on direct action, solidarity and self-managed organisations. While Berkman concentrates on the labour movement in his classic work, but his comments are applicable to all social movements:

"In the daily struggle of the proletariat such an organisation [a syndicalist union] would be able to achieve victories about which the conservative union, as at present built, cannot even dream. . . . Such a union would soon become something more than a mere defender and protector of the worker. It would gain a vital realisation of the meaning of unity and consequent power, of labour solidarity. The factory and shop would serve as a training camp to develop the worker's understanding of his proper role in life, to cultivate his [or her] self-reliance and independence, teach him [or her] mutual help and co-operation, and make him [or her] conscious of his [or her] responsibility. He will learn to decide and act on his [or her] own judgement, not leaving it to leaders or politicians to attend to his [or her] affairs and look out for his [or her] welfare. . . He [or she] will grow to understand that present economic and social arrangements are wrong and criminal, and he [or she] will determine to change them. The shop committee and union will become the field of preparation for a new economic system, for a new social life." [Op. Cit., p. 59]

In other words, the struggle against authority, exploitation, oppression and domination in the here and now is the start of the social revolution. It is this daily struggle which creates free people and the organisations it generates "bear . . . the living seed of the new society which is to replace the old one. They are creating not only the ideas, but also the facts of the future itself." [Michael Bakunin, Bakunin On Anarchism, p. 255] Hence Bakunin's comment that anarchists think socialism will be attained only "by the development and organisation, not of the political but of the social organisation (and, by consequence, anti-political) power of the working masses as much in the towns as in the countryside." [Michael Bakunin: Selected Writings, pp. 197-8] Such social power is expressed in economic and community organisations such as self-managed unions and workplace/community assemblies (see section J.5).

Anarchists try and follow the example of our Spanish comrades in the C.N.T. and F.A.I. who, when "faced with the conventional opposition between reformism and revolution, they appear, in effect, to have put forward a third alternative, seeking to obtain immediate practical improvements through the actual development, in practice, of autonomous, libertarian forms of self-organisation." [Nick Rider, "The Practice of Direct Action: The Barcelona Rent Strike of 1931", in For Anarchism, pp. 79-105, David Goodway (ed.), p. 99] While doing this, anarchists must also "beware of ourselves becoming less anarchist because the masses are not ready for anarchy." [Malatesta, Life and Ideas, p. 162]

Therefore, revolution and anarchism is the product of struggle, a social process in which anarchist ideas spread and develop. However, "[t]his does not mean. . . that to achieve anarchy we must wait till everyone becomes an anarchist. On the contrary. . . under present conditions only a small minority, favoured by specific circumstances, can manage to conceive what anarchy is. It would be wishful thinking to hope for a general conversion before a change actually took place in the kind of environment in which authoritarianism and privilege now flourish. It is precisely for this reason that [we] . . . need to organise for the bringing about of anarchy, or at any rate that degree of anarchy which could become gradually feasible, as soon as a sufficient amount of freedom has been won and a nucleus of anarchists somewhere exists that is both numerically strong enough and able to be self-sufficient and to spread its influence locally." [Errico Malatesta, The Anarchist Revolution, pp. 83-4]

Thus anarchists influence the struggle, the revolutionary process by encouraging anarchistic tendencies within those who are not yet anarchists but are instinctively acting in a libertarian manner. Anarchists spread the anarchist message to those in struggle and support libertarian tendencies in it as far as they can. In this way, more and more people will become anarchists and anarchy will become increasingly possible. We discuss the role of anarchists in a social revolution in section J.7.4 and will not do so now.

For anarchists, a social revolution is the end product of years of social struggle. It is marked by the transformation of a given society and the breaking down of all forms of oppression and the creation of new ways of living, new forms of self-managed organisation, a new attitude to live itself. Moreover, we do not wait for the future to introduce such transformations in our daily life. Rather, we try and create as much anarchistic tendencies in today's society as possible in the firm belief that in so doing we are pushing the creation of a free society nearer.

So anarchists, including revolutionary ones, try to make the world more libertarian and so bring us closer to freedom. Few anarchists think of anarchy as something in (or for) the distant future, rather it is something we try and create in the here and now by living and struggling in a libertarian manner. Once enough people do this, then a more extensive change towards anarchy (i.e. a revolution) is inevitable.