Anarchisme en Chine

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Les origines de l'anarchisme en Chine remontent jusqu'aux premiers mouvements nationalistes chinois. La prédominance à la fin du XIX^ème des mouvements nihiliste et anarcho-communiste en Russie, frontalière de la Chine, fut une source anarchiste notoire qui influença les mouvements nationalistes chinois.

L'utilisation de l'assassinat comme outil dans les mouvements anti-mandchous encouragé par des groupes comme le Corps Chinois d'Assissanat était calqué sur les martyrs et assassinats de groupes anti-tsaristes russes comme Narodnaya Volya (en français : La Volonté du Peuple) ou par les nationalistes panslavistes comme l'organisation Tsrna Ruka (en français : La Main Noire).

Bien que l'anarchisme et le nihilisme sont des idéologies bien distinctes, à cette époque, la presse populaire en Chine et en Europe confondait les deux. À la Conférence Internationale de Rome pour la Défense Sociale contre les Anarchistes (tenu du 24 novembre au 21 décembre 1898), l'anarchisme fut défini comme « n'importe quel acte utilisant des moyens violents afin de détruire l'organisation de la société ». Cette association avec la violence politique provoqua un intérêt premier pour l'anarchisme parmi certains révolutionaires chinois. En dépit du manque de traductions en chinois des textes anarchistes, cette influence fut cependant très limitée.

Les mouvements chinois étudiants

La première présence anarchiste explicite et reconnaissable est née en France et au Japon où les enfants de riches familles allèrent étudier grâce au programme chinois d’étude à l’étranger qui fut établi après la révolte ratée des Boxers en 1900. Bien qu’inaccessible à l’immense majorité de la population, ces programmes avaient déjà attiré en 1906 600 étudiants en Europe et environ 10 000 au Japon. Le Japon, particulièrement Tokyo, était la destination la plus populaire à cause de sa proximité géographique, son prix relativement abordable et l’affinité naturelle entre les deux cultures. En Europe, Paris était particulièrement populaire car la vie y était relativement bon marché, le gouvernement français aidant financièrement les étudiants, et parce que la France était vue comme le centre de la civilisation occidentale.

D’après certaines sources, c’était aussi un moyen pour les officiels du gouvernement chinois qui instaurèrent le programme d’éloigner les étudiants radicaux du pays, les plus radicaux étant envoyés en Europe, les plus modérés au Japon. Si ce fut le cas, alors cette politique fut remarquablement irréfléchie car les étudiants à l’étranger ont utilisé les méthodes et les idéologies du socialisme et de l’anarchisme européens pour transformer complètement la société chinoise. Il est intéressant de noter que chez les deux destinations d’étude, l’anarchisme est rapidement devenu l’idéologie occidentale adoptée par les étudiants la plus dominante. En 1906, deux groupes indépendants d’étudiants anarchistes furent créés à quelques mois d’écart, un à Tokyo, l’autre à Paris. Les localisations différentes, et peut-être aussi les penchants différents des étudiants envoyés vers ces destinations, ont eu pour résultat deux sortes d’anarchisme très différents.

Le groupe de Paris

D’après Li Shih-tseng, qui fit partie du mouvement, les influences du groupe de Paris pouvaient être divisées entre trois courants principaux : la pensée libertaire radicale et l’anarchisme, le darwinisme et le darwinisme social, et les philosophes chinois traditionnels. Bien que le groupe de Paris était beaucoup moins disposé que son homologue de Tokyo à comparer les enseignements de Lao-Tseu ou l’antique système "puits-champ" avec le communisme anarchiste qu’il soutenait, Li décrit le groupe comme étant composé de jeunes gens ayant reçu une excellente éducation dans la tradition chinoise classique. Il admit toutefois que les vieilles pensées les influençaient. Cependant, la tendance claire du groupe de Paris était de dissoudre et même activement combattre toute association anarchiste ayant une culture traditionnelle.

Le groupe de Tokyo

Le groupe de Tokyo fut attiré par les mêmes influences, mais dans un ordre de préférence différent. Tandis que le groupe de Paris s’était épris de la science et de la civilisation occidentales, le groupe de Tokyo enracina son anarchisme dans les traditions politique natives d’Asie. En pratique, cela signifie que le groupe de Paris étudiait l’esperanto, vantait l’anarcho-syndicalisme, et puisait beaucoup dans les travaux de Bakounine et Kropotkine. Le groupe de Tokyo vantait lui une société paysanne bâtie autour de villages gérés démocratiquement et organisés en une fédération libre pour l’entraide et la défense. Ils basaient leur philosophie sur une fusion du taoïsme, du bouddhisme et du système "puits-champ", et préférait Léon Tolstoï à Kropotkine. Les deux groupes préconisèrent très tôt l’assassinat, peut-être un indicateur des futures influences nihilistes, mais dès 1910, la conversion à l’anarchisme s’accompagnait typiquement par le refus de l’assassinat.

Coopération et différences

Au début des années 1900, le mouvement anarchiste était largement occidental et les étudiants chinois à Paris étaient des supporteurs enthousiastes de l’anarchisme car il le voyait comme le mouvement le plus tourné vers l’avenir entre toutes les idéologies occidentales, et par conséquent le plus éloigné de la culture chinoise qu’ils pensaient moribonde à cause de sa tradition. Cette position les a régulièrement placé en opposition avec le groupe de Tokyo qui voyait mieux le côté bénéfique de la culture traditionnelle, et même avançait que puisque la Chine n’avait pas encore embrassé l’illusion de la démocratie libérale capitaliste, il serait plus facile pour eux que pour les européens de réaliser la transition vers l’anarchisme.

Cependant ces différences ne signifie pas que les deux groupes rejetaient toute coopération. Puisqu’ils revendiquaient tous deux une structure politique décentralisée, l’importance de l’économie locale et l’autodétermination politique, ils parvinrent à l’accord tacite qu’après la révolution les deux systèmes pourraient coexister pacifiquement. Le conflit était essentiellement dû aux valeurs, aux priorités, et par implication aux méthodes pour réaliser la révolution, que les deux groupes promouvaient. En particulier, le conflit reposait sur la place, s’il y en a une, qu’aurait les philosophies traditionnelles chinoises pour influencer les pensées et actions anarchistes. C’était une source majeure de débat et de friction entre les deux groupes.

Le fait que les avocats de différents anarchismes soient en désaccord sur certains points mais acceptent de coopérer n’est pas une tendance unique dans l’expérience anarchiste chinoise. Pour cette raison, beaucoup de politologues décrivent l’anarchie comme un mouvement de mouvements, ou comme Noam Chomsky le définissent comme «un ensemble d'idéologies et de mouvements partageant certaines caractéristiques basiques». La diversité idéologique inhérente dans un tel mouvement de mouvements a été historiquement un de ses grands atouts, mais a aussi régulièrement empêché ses tentatives de se transformer en une force cohésive pour changer la société.

Comparaison avec les anarchistes européen-ne-s

Les groupes de Paris et de Tokyo étaient unanimes dans leur condamnation du confucianisme et dans leur volonté de transformer la société. Tandis que le mouvement anarchiste européen revendiquait aussi une transformation sociale, les anarchistes chinois-es se révoltaient pour abolir l'ancienne culture, à laquelle ils accordaient une importance principale. Les anarchistes européen-ne-s destinaient certaines de leurs critiques les plus dures au christianisme, vu comme un des trois piliers de l’autoritarisme, avec le capitalisme et l’État. Les anarchistes chinois-es déclarèrent la guerre totale à la culture confucianiste, qu’ils voyaient comme une forme de contrôle social assez analogue au christianisme occidental dans sa pénétration hégémonique de la société et sa proscription des normes sociales. Comme Chtu Min-I (un des membres du groupe de Paris) écrivit : «Les chinois semblent être les plus fidèles adorateurs des choses anciennes, tant et si bien que leur esprit a été complètement enchaîné par les coutumes et qu'ainsi ils sont devenus esclaves des anciens.» Au cours des vingt années suivantes, cet accent porté sur la transformation culturelle sera adoptée en pratique par tous les éléments de la gauche radicale chinoise. Sa rhétorique, si ce n’est sa substance, sera reprise par Mao pour justifier la Révolution Culturelle.

L'anarchisme et le nationalisme

Pour de plus amples précisions, se reporter à l'article anarchisme et luttes de libération nationale.

Dans la première phase du mouvement, les anarchistes des deux écoles prenaient généralement part au mouvement nationaliste, bien qu’en théorie ils rejetaient le nationalisme et les États-nations.

Attaques nationalistes

Les premières attaques contre le mouvement anarchiste naissant vinrent des nationalistes qui voyaient l’anarchisme comme une menace envers leur effort pour construire une nation forte, unifiée, centralisée et moderne qui puisse tenir tête au pouvoir envahissant de l’impérialisme occidental. Comme un lecteur nationaliste écrivit au journal anarchiste Hsin Shih-chi, publié par le groupe de Paris :

« Si vous, anarchistes, savaient seulement crier stupidement « Nous ne voulons pas de gouvernement, pas de soldats, pas de limites nationales, et pas d’État » et que vous êtes pour l’harmonie universelle, la justice, la liberté et l’égalité, je crains que ceux qui connaissent seulement la force brute et non la justice rassemblent leurs armées pour diviser notre pays et notre peuple. »

Les nationalistes affirmaient aussi que leur mouvement ne pouvait défaire les dynasties Mandchoue et Qing qu’en créant un front populaire, et que sur le long terme, si l’anarchisme avait une chance de réussir, il devrait nécessairement être précédé par un système républicain qui sécuriserait la Chine.

Réponse des anarchistes

La réponse des éditeurs de Hsin Shih-chi, écrite par Li Shih-tseng, était basée sur l’idée que la révolution qu’ils prêchaient serait mondiale, simultanée et spontanée. Donc les impérialistes étrangers seraient trop préoccupés avec les révolutions dans leur propre pays pour penser envahir ou harceler la Chine plus longtemps. Ils affirmaient aussi qu’avoir un gouvernement fort, centralisé et coercitif n’avait pas empêché les ennemis de la Chine de l’attaquer dans le passé, et que sur le long terme la tyrannie restait la tyrannie, indépendamment de son origine étrangère ou chinoise. Ainsi, la seule approche pour les gens qui voulaient accéder à la liberté devait être de s’opposer à toute autorité, fût-elle mandchoue, han, étrangère ou chinoise.

Rétrospectivement, la question évidente est comment espéraient-ils l’arrivée d’une révolution mondiale spontanée. La réponse est que les membres du groupe de Paris, comme le faisaient de nombreux radicaux de tout acabit partout sur le globe à l’époque, croyait que la révolution pouvait être assimilée à une force de la nature. Dans ce contexte, la révolution viendrait car elle était indubitablement nécessaire, et leur rôle était simplement de préparer le peuple pour elle et de l’aider à voir l’absolue nécessité d’un changement social. Cette perspective donne un aperçu important de la nature fondamentalement évolutionnaire du mouvement, et explique l’attention que le mouvement portait sur l’éducation plutôt que sur la construction de l’organisation.

Résultat de la collaboration

L’implication d’éminentes figures nationalistes indique le rôle des relations personnelles au sein de l’organisation du groupe de Paris. Les individus qui ont fondé ce groupe étaient issus du mouvement national et y sont restés fortement liés grâce à un réseau d’amitiés personnelles. Ainsi, il était naturel pour eux d’essayer de faire entrer leurs amis dans l’organisation dans l’espoir qu’ils gagnent leur cause (et de récupérer l’influence qu’ils avaient).

Le vrai résultat d’une telle collaboration fut que ce sont les anarchistes, et non les nationalistes, qui compromirent leur position puisque en agissant ainsi, ils eurent accès à des positions stratégiques dans le gouvernement nationaliste auquel ils étaient théoriquement opposés. Cette même année Jing Meiju et Zhan Ji (un autre anarchiste affilié au groupe de Tokyo) furent tous deux élus au Parlement républicain. Shifu et le groupe de Guangzhou déclarèrent qu’en faisant cela ils étaient traîtres à la cause et qu’ils avaient prouvé leur manque d’engagement dans le mouvement, mais les deux hommes continuèrent de s’appeler anarchistes et furent actifs dans la promotion de l’anarchisme jusqu’à la fin des années 1920.

Toutefois, en contrepoint d’une telle collaboration, il y a une preuve que beaucoup d’autres anarchistes auraient pu rejoindre le nouveau gouvernement nationaliste et acquérir une position de pouvoir et de privilèges mais refusèrent pour ne pas violer leurs principes. Comme l’écrivent Robert Scalapino et G.T. Yu dans Le mouvement anarchiste chinois : « On peut quelque peu douter que beaucoup refusèrent de jouer le type de rôle politique qui était désespérément nécessaire à une période où le personnel entraîné était extrêmement rare comparé aux tâches à accomplir. »

Problèmes stratégiques

Arif Dirlik argumente en disant que ces problèmes sont significatifs de l’ambiguïté persistante dans la définition de l’anarchisme. Plus précisément, le problème était un problème stratégique. Ces gens se considéraient comme anarchistes car ils travaillaient sur le long terme à l’abolition du capitalisme, de l’État, et de toute autorité coercitive en général. De leur point de vue, l’anarchisme était un but sur le très long terme et non quelque chose qu’ils s’attendaient à voir se réaliser de leur vivant. Chiang par exemple, pensait qu’il faudrait 3000 ans pour mener à bien la révolution dont-ils rêvaient.

Ainsi, on comprend mieux pourquoi les anarchistes pouvaient être tentés de faire campagne pour le gouvernement et d’avoir un mandat politique ou de collaborer avec des éléments compatissants du gouvernement, puisque ainsi cela les aiderait à accomplir leurs objectifs sur le long terme. Cette attitude est clairement différente de l’anarchisme révolutionnaire de Kropotkine et de Bakounine, ou même du groupe de Guangzhou, dont le but était la révolution immédiate et la création d’une société anarchiste dans le futur proche.

Cette tendance de certains membres les plus riches du mouvement de travailler à la révolution sur le long terme et de se concentrer sur la philosophie et la théorie plutôt que sur l’organisation concrète a peut-être été enracinée chez les classes sociales les plus basses. La rupture entre anarchistes, marxistes ou socialistes philosophes les plus riches, et les révolutionnaires ouvriers peut être une caractéristique commune des mouvements révolutionnaires.

Croissance du mouvement anarchiste

It was for this reason that the Paris group would declare that education was the most important activity revolutionaries could be involved in, and that only through educating the people could anarchism be achieved. [See for example Wu Zhihui: "Education as Revolution," The New Era, September 1908] Accordingly, they geared their activities towards education instead of assassination or grass roots organizing (the other two forms of activism which they condoned in theory).

To these ends the Paris group would set up a variety of student-run businesses, including a Tofu factory, to fund the studies of radical students from China who wanted an education abroad. The students would come to work part time and study part time, thus gaining a European education for a fraction of what it would cost otherwise; and in the process gaining first-hand experience on what it might mean to live, work, and study in an anarchist society. This study-abroad program would play a critical role in infusing anarchist language and ideas into the broader nationalist and revolutionary movements as hundreds of students participated in the program. The approach was eminently pragmatic in that it served a real need for students who wanted to study abroad but lacked the financial resources to do so, and it demonstrated that anarchist organizational models based on mutual aid and cooperation were viable alternatives to profit-driven capitalist ventures.

Despite the occasional friction, the overwhelming tendency of both the Paris and the Tokyo groups was to assist the nationalist cause. In fact, several of the Paris groups members were early members of the Kuomintang and became close friends of Sun Yet-Sen. On at least two occasions Sun asked for and received “considerable” economic assistance from Chang Ching-Chiang, who was associated with the Paris group.

This collaboration was understandable given the emphasis by both the anarchists and the nationalists on the importance of Revolutionaries working together, and because of the extreme eclecticism of Sun Yat-Sen who stated that “the end goal of the three peoples principles [was] communism and anarchism.” It may also explain the willingness of the Paris group to accept funding from the Nationalist government to expand their programs during World War I some years later.

L'anarchisme, mouvement de masse

By 1911 anarchism had become the driving force behind popular mobilization and had moved beyond its initial association with relatively wealthy students studying abroad to become a genuine revolutionary movement among the people as a whole. There is some evidence that the grassroots workers movement which was developing at this time enjoyed a secondary influx of anarchist ideals as people who had been working in the United States were forced to return to China following the passage of the Chinese Exclusion Act in 1882. This act severely limited (but did not eliminate) the flow of Chinese workers to and from the United States.

L'influence des anarchistes américains

In the United States, anarchists had been almost alone in the labor movement in explicitly opposing racism against Asian and Mexican workers, and when Emma Goldman came to speak in San Francisco in the 1890s there were several thousand Chinese workers in attendance. Additionally, from 1908 on, many thousands of Chinese workers in North America - particularly those working in California and the Pacific North-West - became members of the Industrial Union, the Industrial Workers of the World (IWW). The Wobblies (as IWW members were called) were the first American labor union to oppose the institution of White supremacy in an organized and deliberate fashion and to actively recruit Asians, Blacks, Latinos, and migratory workers. Their defense of Chinese immigrants who were being subjected to systematic harassment and discrimination won them a large base of membership among Chinese workers, and widespread support among the Chinese community in North America.

The influence of Chinese IWW members returning to China has gone largely unstudied, but the strong anarchist participation in the Chinese union movement and the willing reception that they met may owe something to this earlier relationship between Chinese workers and anarchist Revolutionaries.

La révolution nationaliste de 1911

Following the Nationalist revolution of 1911 and the victory of the Revolutionary Alliance, which counted several prominent anarchists as movement elders, anarchists throughout China had a bit more room to engage in organizing. At the same time, Nationalist rule was by no means a guarantee of freedom to organize for antiauthoritarians, and government persecution was ongoing. With Nationalist goals of overthrowing the Manchu Qing dynasty having been achieved, the main ideological opposition to anarchism came from self-described Socialists, including the Chinese Socialist Society(CSS) and the Left wing of the nationalist movement which – following Sun Yet-Sen’s lead – called itself socialist. Jiang Kanghu, who founded the Chinese Socialist Society in 1911, had been a contributor to the New Era (one of the publications of the Paris Group), and included the abolition of the State, the traditional family structure, and Confucian culture as planks of his parties’ platform.

The main source of conflict came because the CSS wanted to retain market relations but supplement them with a broad social safety net, since they felt that without any incentive mechanism people would not produce anything and the society would collapse. Other sources of friction had to do with the CSS’s focus on building the revolution in China first, and using elected office as a tool to do so – both significant deviations from classical anarchism. Jiang did not call himself an anarchist, so his party was generally perceived as being outside the movement, despite the similarities. In 1912 Jiang's party split into two factions, the pure socialists, led by the anarchist Buddhist monk Tai xu, and the remains of the party led by Jiang.

Shifu, who would go on to be one of the most significant figures in the anarchist movement in mainland China founded a group in Guangzhou later that same year, with an explicitly anarchist-communist platform.

Les socialistes purs

The Pure Socialists revised platform included the complete abolition of property and an anarchist-communist economic system. Shifu criticized them for retaining the name “Socialist” but their platform was clearly anarchist so the two groups generally considered each other comrades. The emphasis on the importance of the Peasant struggle, which had been pioneered earlier by the Tokyo group, would also become a major subject of discussion and organizing among Chinese anarchists from both the Pure Socialists and the Guangzhou group in this period. It was anarchists who first pointed to the crucial role that the peasants must play in any serious revolutionary attempt in China, and anarchists were the first to engage in any serious attempts to organize the Peasants.

Le groupe de Canton

The main base of anarchist activity in mainland China during this phase was in Guangzhou, and the Paris and Tokyo groups continued to have significant influence. The Pure Socialists were also strongly involved, but because they were as much Buddhists as they were anarchists, were more concerned with promoting virtue and less focused on immediate revolution. By this time the Paris group had rendered their anarchism into an extremely abstract philosophy that was more concerned with the place of the individual in society than with the day-to-day realities of working people. This is perhaps not surprising given the relatively wealthy backgrounds of most of the Paris group, but it would lead to increased friction between them and their more class-struggle oriented comrades in Guangzhou.

The Guangzhou group is usually described as being “led” by Shifu, and this is generally accurate insofar as we understand it as leadership by example since he was never granted any formal position or coercive authority by the group. Their most significant contributions at this stage were the foundation of “an alliance between intellectuals and workers” and their propaganda work which set out to differentiate anarchism from all the other socialisms that were gaining in popularity; and in so doing crystallized for the first time exactly what anarchism was.

Where the Paris group had preferred to outline their ideal in terms of negative freedoms, i.e. freedom from coercion, freedom from tradition, etc; the Guangzhou group used positive assertions of rights and workers, women, peasants, and other oppressed groups to outline their vision of an anarchist society. Noticeably absent was any mention of Ethnic minorities, since a basic part of their platform was the elimination of Ethnic, Racial, and National identities in favor of an internationalist identity that placed primary importance on loyalty to humanity as a whole, instead of to ones ethnic or racial group.

It is important to recognize that this position was formulated in response to the primacy placed on ethnicity by the Anti-Manchu movement, which sought to assert the illegitimacy of the Qing dynasty based in part on the fact that its members were part of an ethnic minority out of touch with the Han majority, a position which anarchists of all four major groups decried as racist and unbefitting a movement that claimed to be working for liberation. Their position, therefore, was that ethnicity-based organizing promoted Racism, and had no place in a Revolution that sought liberation for all of humanity.

While consistent with the stance of the global anarchist movement at the time, this position elicits mixed responses from modern anarchists, many of whom see revolutionary potential in the struggles of oppressed ethnic and racial groups. In terms of the Revolutionary project in China, Ward Churchill cites the declarations of support for ethnic self-determination for China’s ethnic minorities which the Communist movement made as key to winning their movement the support of those groups. This was to prove decisive during the later civil war between the Communist Party of China and Chinese Nationalism. It is ironic that the anarchist movement, which is based on the idea of local political and economic self-determination – and thus fulfills the autonomist aspirations of those groups - was unable to articulate to minority communities how their desire for self-determination would be realized within the context of an anarchist society.

In practical terms, the work of the movement at this stage was propaganda and organizing. Guangzhou anarchists founded a newspaper called Peoples Voice and began organizing workers, while in Taiyuan (Taiwan), Jing Meijiu - who had converted to anarchism as part of the Tokyo group - founded an explicitly anarchafeminist worker-run factory/school to serve as a tool to help women simultaneously earn a living and receive an education.

L'influence du groupe de Paris

The similarity to the Paris groups Diligent Work and Frugal Study program is obvious. In 1912, members of the Paris group that had returned to China established the “Promote Virtue Society,” whose leadership included prominent anarchists like Li Shezeng and Nationalists like Wang Jiangwei.

The focus of that society, in keeping with the tendencies of the Paris group, was as much on virtuous and moral personal behavior as it was on Revolutionary praxis. Their rules for membership delineated different levels of commitment and discouraged members from eating meat and visiting prostitutes; and concretely forbade them from riding in Sedan chairs, taking concubines, or holding public office.

While it may be tempting to see such rules as superfluous, the evidence suggests we should take them seriously, since most of the anarchist organizations in China in this period included similar rules for their members. The goal was to create a cadre of Revolutionaries who would lead by example and help create a model for a new revolutionary culture. There are obvious parallels here to the traditional obligation for people involved in public life to set an example and promote virtue as well.

Le besoin français d'ouvriers

Only a few years later, during World War I, the Paris group would take advantage of the French Governments need for laborers to gain funding from the French and Chinese governments to expand their work-study movement to include Chinese workers. The students continued to come, but part of their program of education now included holding classes and educating the thousands of Chinese workers supplementing the French war effort. In so doing they aided one imperialist capitalist power in its self-defense against another imperialist capitalist power.

While a small number of well-known anarchists, including Peter Kropotkin, supported the French during World War I because they saw France as more progressive than Germany and feared a German victory would undermine their Revolutionary activity in France, this was definitely a minority position in terms of the global movement.

The Paris group was nothing if not pragmatic, and since the Chinese workers were going to come one way or another, they took advantage of the situation and used it as an opportunity to meet their enemies short term needs while fulfilling their long-term goal of educating the workers. The fact that they were able to get government funding for an education program with the goal of training young people and workers in how to become effective revolutionaries is a vindication of their tactics.

La diffusion des idées anarchistes

The practical implications of such a broad diffusion of anarchist ideas, and the setting in which it took place, are both strong indicators of the strong fusion of pragmatism and idealism that typified the Paris groups activities. In any case, the increased contact with actual flesh-and-blood workers had a profound effect on their propaganda and theory, with labor issues suddenly becoming a much more prominent part of their platform.

L'anarchisme, mouvement populaire

By 1914 anarchism had become a genuine popular movement in China as increasing numbers of people from peasants and factory workers to intellectuals and students became disillusioned with the Nationalist government and its inability to realize the peace and prosperity it had promised.

A major liability that the movement had picked up along the way, however, was the extreme diffusion of anarchist idea to the point where it was becoming difficult to define exactly who was and who was not an anarchist. Shifu set out to remedy that situation in a series of articles in Peoples Voice, which attacked Jiang Kanghu, Sun Yet-Sen, and the Pure Socialists.

The debates that ensued served for the first time to really crystallize what exactly was meant by anarchism in the broad sense. These articles were generally friendly in tone. The goal was to clearly differentiate between the different schools of thought that were available at that time. The letters directed at Sun Yet Sen and the Nationalists were aimed at exposing the ambiguities of their use of the word “socialism” to describe their goals, which were clearly not socialist according to any contemporary definition. The attacks on Jiang and the CSS sought to portray their vision of revolution and socialism as too narrow because it was focused on a single country, and to oppose their retention of market relations as part of their platform. The attack on the Pure Socialists was by far the mildest, with the main criticism being that if they were anarchists then they should call themselves anarchists and not socialists. Peoples Voice invited and printed responses from all parties, and their goal seems to have been the creation of an open and respectful debate among friends.

For the next five years the movement would grow slowly but steadily as each of the disparate groups continued their propaganda, education, and organizing projects. In 1915 the anarchist arguments for a Social Revolution that had originated a decade earlier with the original Paris group would find broader acceptance in the New Culture Movement which was pioneered by a small group of intellectuals in Beijing but spread to the rest of the county over the next four years, until it merged into the May Fourth movement.

The New Culture Movement was not anarchist, but in it’s glorification of science and extreme disdain for Confucianism and traditional culture it extended critiques that had originated with the Paris group, and the proliferationof anarchist thought during this period can be seen as a confirmation of the influence anarchists had on the movement from its foundation on. The participants saw it as a conscious attempt to create a Chinese renaissance, and consciously sought to create and live the new culture that they espoused.

Déclin de l'influence et montée du maoïsme

Once the Bolsheviks in Russia had consolidated their power, they immediately sought to expand their sphere of influence. Their interpretation of Karl Marx’s prediction that the revolution would be global was that – as the vanguard — it was their role to use the resources at their disposal to instigate and support Bolshevik-style revolutions all over the world. In keeping with Lenin’s doctrine on imperialism, their focus was on the undeveloped nations, because they believed that once those nations had thrown off imperialism, Western capitalism — deprived of the material support and raw materials it required — would collapse. They also specifically targeted countries with already established revolutionary movements, and China clearly qualified.

In 1919 the anarchists played a significant role in the May 4th Movement which swept the country. It was at this time that first Bolshevik started organising in China and began contacting anarchist groups for aid and support. The anarchists, mistaking the Bolshevicks for allies & unaware of how the Bolsheviks had subordinated the soviets to their party apparatus, helped them set up communist study groups — many of which were originally majority anarchist — and introduced the Bolsheviks into the Chinese labor and student movements.

Installation du Parti Communiste

In 1921, with the establishing of the Communist Party of China (CPC), the anarchist movement almost immediately began to lose ground. Several reasons for this have been suggested. First, the anarchists lacked the ability to coordinate activities across regions. Second, there was a growing awareness that the Bolsheviks were Marxists, not anarchists — which caused an immediate loss of prestige for the anarchists who had previously claimed the success of the Russian Revolution for their own. Third, and perhaps most critical, is the evolutionary nature of large sections of the movement which did not expect to see their goals met any time in the even remotely near future; this appealed less to workers who wanted immediate change. Bolshevism and the CPC platform were immediately attractive to working people because they offered the promise of change in the immediate future, or even present.

When the CPC entered into the First United Front with the Kuomintang against the warlords in 1924, they gained even broader access to the labor movement, and to mass movements in general. In a period of two years, the CPC grew from a membership of only a few hundred to over 50,000 through their support and assimilation of the various mass movements.

Attaques à l'encontre de l'anarchisme

With increased membership, the CPC no longer felt the need to conceal their disdain for the anarchist movement and began a series of attacks against anarchism and anarchists in its internal publications. The purpose of these attacks was to discredit their opposition, and to bring the ideology of their newly-acquired mass base into line. This is particularly critical since virtually all of the CPC’s leadership for the next fifty years would be drawn from people who had started as anarchists. The fact that so many radicals left the anarchist movement and joined the CPC is indicative of the limitations of Chinese anarchism during this period.

As the influence of the CPC grew, their attacks on anarchism became more overt and less friendly. Where the first debates between Ou Shenbai and Chen Duxiu, his former teacher, had been friendly, later debates became actively hostile. As the anarchist movement rapidly shrank into insignificance, the comrades became increasingly desperate.

A minority of anarchists, mostly from the Paris group, had been involved in the Kuomintang almost from its founding; but that the majority of anarchists, in keeping with their stated principles against involvement in the exercise of coercive authority, had declined to participate in this alliance. The "Diligent Work and Frugal Study" program was one product of this collaboration of the anarchists with nationalists. When the Kuomintang purged the CPC from its ranks in 1927, the small minority of anarchists who had long participated in it urged their younger comrades to join the movement and utilize the Nationalist movement as a vehicle to defeat the Communists and realise anarchism. This drew immediate opposition from those anarchist groups that were still functioning. But even those critical of this opportunism, however, eventually joined in — if only because doing so seemed to be the only remaining chance to make their movement relevant again and reclaim its lost momentum.

The result of this last collaboration was the creation of China's first Labor University, which was intended to be a domestic version of the Paris groups educational program and sought to create a new generation of Labor Intellectuals who would finally overcome the gap between "those who work with their hands” and “those who work with their minds." The university would only function for a very few years before the Nationalist government decided they the project was to subversive to allow it too continue and pulled funding.

It had been acceptable for the anarchists to use government funding to promote anarchism as long as they did so in France, but when they began to do so at home, their "allies" were less than pleased. When the KMT initiated a second wave of repression against the few remaining mass movements, anarchists left the organization en masse and were forced underground as hostilities between the KMT and CPC — both of whom were hostile towards anti-authoritarians — escalated.

Les anarchistes aujourd'hui en Chine

Overtly anarchist organizing has ceased to be a factor in modern Chinese politics due to the heavy repression levied against anti-authoritarians by the Maoist state since the time of the Cultural Revolution. However, as an underground resistance movement anarchism remains influential. Libertarian socialist and Anarchist communist currents have been particularly strong in the anti-dictatorship movement and in China's underground Labor Movement. The best known of these in the Western world is the Autonomous Beijing group, one of several groups responsible for organizing the Tiananmen Square protests of 1989. More recently, the Associated press has reported the emergence of a distinctly anarchist labor movement in China's old industrial rust-belt and a growing number of assassinations of communist party officials and factory bosses by disgruntled workers. Unfortunately, due to the extreme censorship imposed by the government of the People's Republic of China, it is nearly impossible to accurately catalogue the ideological motivations and affiliations of such movements and groups.

Pour approfondir

• Taoism as early Chinese anarchism by Murray Rothbard in his Histories of Economic Thought.
• Leanings toward anarchism in early Confucianism (PDF format) by philosopher Roderick Long.
• Jean-Jacques Gandini, Aux Sources de la révolution chinoise : les anarchistes. Contribution historique de 1902 à 1927, Lyon : Atelier de Création libertaire, 1986.
• Anarchisme en Chine (1949-1981), Wiebieralski

Réferences

Ouvrages cités

• Anonymous “A Letter to Hsin Shi-chi from a Certain Individual with Answers” Hshin Shi-Chi No8. Aug 10, 1907
• Bernal, M. “The Triumph of Anarchism over Marxism,” China in Revolution. Ed M.C Wright, (New Haven: Yale University Press, 1971
• Berkman, Alexander. The Russian Tragedy Der Syndicalist, Berlin, 1922. Reprinted by Phoenix Press, London.
• Chu Ho Chung, “The Record of European T’ung Meng Hui, inLo Chia-lun. (Documents of the Red Revolution), vol II Taipei 1953
• Chtu, Min-I “Looking to the Past” Hsin Shin-chi no 24, Nov. 30 1907
• Choi, Jennifer Jung Hee. The Rhetoric of Inclusion: The I.W.W. and Asian Workers http://userwww.sfsu.edu/~epf/1999/choi.html
• Churchill, Ward. “Marxism and Native Americans.” Acts of Rebellion: The Ward Churchill Reader. Routledge Nov. 2002
• Dirlik, Arif. Anarchism in the Chinese Revolution. University of California Press. Berkeley and LA, CA. 1991
• Feng Tzu-yu “The Master of the Hsin Shih-chi, Chang Ching-Chiang” Vol II pp 227-230
• Gasster, Michael: Chinese intellectuals and the revolution of 1911: the birth of modern Chinese radicalism (1969). Seattle: University of Washington Press, pp. 155-189.
• Goldman, Emma. Living My Life Volume I Dover Publications (June 1, 1930)
• Goldman, Emma. Living My Life Volume II. Alfred A Knopf Inc. New York, 1931
• Internet-Encyclopedia.org, http://internet-encyclopedia.org/wiki.php?title=Libertarian_socialism
• Mouchan, G.E. (Editor) “Selection Of Materials on Anarchist Thought,”. Beijing Daxue Chubanshe
• Nakamura Tetsuo: The Influence of Kemuyama Sentarō's Modern Anarchism on the Chinese Revolutionary Movement, in: Etō, Shinkichi und Schiffrin, Harold Z. (Hg.) (a): The 1911 Revolution in China – Interpretive Essays (1984). Tokyo: University of Tokyo Press, pp. 95-105.
• Polan, A.J. Lenin and the End of Politics, Methuen, London, 1984
• Scalapino, R. and Yu. G.T. “The Chinese Anarchist Movement” University of California Press, Berkeley CA 1969
• Shifu, "Goals and Methods of the Anarchist-Communist Party," The People's Voice, July 1914 (reprinted in Anarchism: A Documentary History of Libertarian Ideas - Volume One: From Anarchy to Anarchism (300CE-1939), ed. Robert Graham).[1]
• Zarrow, Peter: Anarchism and Chinese political culture. New York : Columbia University Press, 1990, cop. 1990. - XI, 343 p ; 24 cm. - Studies of the East Asian Institute.
• Zarrow, Peter: He Zhen and Anarcho-Feminism in China, in: The Journal of Asian Studies, Vol. 47, No. 4, Nov. 1988, pp. 796-813.

1. REDIRECT Modèle:Wikipedia (traduit de l'article anglais et augmenté)