This is where I must admit my own position is particularly confusing. On the one hand, this is exactly the kind of attitude I have been arguing for for years. I like to describe myself precisely as a “small-a anarchist.” That is, I believe in anarchist principles—mutual aid, direct action, the idea building the new, free society in the shell of the old—but I’ve never felt a need to declare allegiance to any particular anarchist school (Syndicalists, Platformists, etc). Above all, I am happy to work with anyone, whatever they call themselves, willing to work on anarchist principles—which in America today, has largely come to mean, a refusal to work with or through the government or other institutions which ultimately rely on the threat of force, and a dedication to horizontal democracy, to treating each other as we believe free men and women in a genuinely free society would treat each other. Even the commitment to direct action, so often confused with breaking windows or the like, really refers to the refusal of any politics of protest, that merely appeals to the authorities to behave differently, and the determination instead to act for oneself, and to do what one thinks is right, regardless of law and authority. Gandhi’s salt march, for example, is a classic example of direct action. So was squatting Zuccotti Park. It’s a public space; we were the public; the public shouldn’t have to ask permission to engage in peaceful political assembly in its own park; so we didn’t. By doing so we not only acted in the way we felt was right, we aimed to set an example to others: to begin to reclaim communal resources that have been appropriated for purposes of private profit to once again serve for communal use—as in a truly free society, they would be—and to set an example of what genuine communal use might actually be like. For those who desire to create a society based on the principle of human freedom, direct action is simply the defiant insistence on acting as if one is already free.
Small-a anarchists such as myself were at the core of the anti-nuclear movement in the ‘70s and the global justice movement between 1998-2001, and over the years, we have put much of our creative energy into developing forms of egalitarian political process that actually work. I should emphasize that this is not just an anarchist project. Actually, the development of consensus process, which is probably the movement’s greatest accomplishment, emerges just as much from the tradition of radical feminism, and draws on spiritual traditions from Native American to Quakerism. This is where the whole exotic language of the movement comes from: facilitation, “the people’s microphone,” spokescouncils, blocks; though in the case of Occupy Wall Street, augmented and transformed by the experience of General Assembly movements across the Mediterranean.[....] Say what you will about Americans, and one can say many things, this is a country of deeply democratic sensibilities. The idea that we are, or are supposed to be, a democratic society is at the very core of what makes us proud to be Americans. If Occupy Wall Street has spread to every city in America, it’s because our financial overlords have brought us to such a pass that anarchists, pagan priestesses, and tree-sitters are about the only Americans left still holding out for the idea that a genuinely democratic society might be possible.