Archive Fire: Emma Goldman (1869-1940)

Emma Goldman was an activist, anarchist and public figure in the U.S during the first 35 years of the 19th century.

Born in Lithuania (then part of the Russian Empire), to an Orthodox Jewish family, Goldman suffered from a violent relationship with her father. Although she attended schools in Königsberg, her father refused to allow her further education when the family moved to Saint Petersburg. Still, she read voraciously and educated herself on politics and the social theory of her time.

Goldman emigrated to the United States with her sister Helena and settled in Rochester, New York, at the age of sixteen. Married briefly in 1887, Goldman divorced her husband and moved to New York City.

Initially attracted to anarchism after the Haymarket affair, Goldman was inspired and encouraged toward public speaking by Johann Most and eventually became a renowned lecturer, attracting crowds of thousands.

The writer and anarchist Alexander Berkman became her lover, lifelong intimate friend, and comrade. Together they planned to assassinate Henry Clay Frick as an act of propaganda of the deed. Though Frick survived the attempt on his life, Berkman was sentenced to twenty-two years in prison. Goldman herself was imprisoned several times in the years that followed, for "inciting to riot" and illegally distributing information about birth control.

Emma has generally been heralded as a free-thinking "rebel woman" by admirers, and derided as an advocate of politically motivated murder and violent revolution by her critics. Goldman was respected by many people within the various radical and social movements existing in the U.S at that time. Her speeches, political engagements and writing focused on the rights of women, corrupt elites and revolution.

In 1906, Goldman founded the anarchist journal Mother Earth.

Below is a brief clip from the documentary Anarchism in America showing a mature Goldman talking about her first return to the U.S after exile:

ANARCHISM: WHAT IT REALLY STANDS FOR
(Excerpts from Anarchism & Other Essays, 1911)

by Emma Goldman

ANARCHISM is the philosophy of a new social order based on liberty unrestricted by man-made law; the theory that all forms of government rest on violence, and are therefore wrong and harmful, as well as unnecessary.

Anarchism is the only philosophy which brings to man the consciousness of himself; which maintains that God, the State, and society are non-existent, that their promises are null and void, since they can be fulfilled only through man's subordination. Anarchism is therefore the teacher of the unity of life; not merely in nature, but in man. Anarchism is the great liberator of man from the phantoms that have held him captive; it is the arbiter and pacifier of the two forces for individual and social harmony. To accomplish that unity, Anarchism has declared war on the pernicious influences which have so far prevented the harmonious blending of individual and social instincts, the individual and society.

Religion, the dominion of the human mind; Property, the dominion of human needs; and Government, the dominion of human conduct, represent the stronghold of man's enslavement and all the horrors it entails. Religion! How it dominates man's mind, how it humiliates and degrades his soul. God is everything, man is nothing, says religion. But out of that nothing God has created a kingdom so despotic, so tyrannical, so cruel, so terribly exacting that naught but gloom and tears and blood have ruled the world since gods began. Anarchism rouses man to rebellion against this black monster. Break your mental fetters, says Anarchism to man, for not until you think and judge for yourself will you get rid of the dominion of darkness, the greatest obstacle to all progress.

"Property is robbery," said the great French Anarchist Proudhon. Yes, but without risk and danger to the robber. Monopolizing the accumulated efforts of man, property has robbed him of his birthright, and has turned him loose a pauper and an outcast. Property has not even the time-worn excuse that man does not create enough to satisfy all needs. The A B C student of economics knows that the productivity of labor within the last few decades far exceeds normal demand. But what are normal demands to an abnormal institution? The only demand that property recognizes is its own gluttonous appetite for greater wealth, because wealth means power; the power to subdue, to crush, to exploit, the power to enslave, to outrage, to degrade.

Real wealth consists in things of utility and beauty, in things that help to create strong, beautiful bodies and surroundings inspiring to live in. But if man is doomed to wind cotton around a spool, or dig coal, or build roads for thirty years of his life, there can be no talk of wealth. What he gives to the world is only gray and hideous things, reflecting a dull and hideous existence,--too weak to live, too cowardly to die. Strange to say, there are people who extol this deadening method of centralized production as the proudest achievement of our age. They fail utterly to realize that if we are to continue in machine subserviency, our slavery is more complete than was our bondage to the King. They do not want to know that centralization is not only the death-knell of liberty, but also of health and beauty, of art and science, all these being impossible in a clock-like, mechanical atmosphere.

Anarchism cannot but repudiate such a method of production: its goal is the freest possible expression of all the latent powers of the individual. That being the ideal of Anarchism, its economic arrangements must consist of voluntary productive and distributive associations, gradually developing into free communism, as the best means of producing with the least waste of human energy. Anarchism, however, also recognizes the right of the individual, or numbers of individuals, to arrange at all times for other forms of work, in harmony with their tastes and desires.

Such free display of human energy being possible only under complete individual and social freedom, Anarchism directs its forces against the third and greatest foe of all social equality; namely, the State, organized authority, or statutory law,--the dominion of human conduct.

Just as religion has fettered the human mind, and as property, or the monopoly of things, has subdued and stifled man's needs, so has the State enslaved his spirit, dictating every phase of conduct. "All government in essence," says Emerson, "is tyranny." It matters not whether it is government by divine right or majority rule. In every instance its aim is the absolute subordination of the individual.

In fact, there is hardly a modern thinker who does not agree that government, organized authority, or the State, is necessary only to maintain or protect property and monopoly. It has proven efficient in that function only....