Before the 20th century the word “communism” was not equal to Marxism and the Russian bolshevism with its rigid and authoritarian state-socialism. The term can be traced back to the French revolution and early revolutionary theorists such as Gracchus Babeuf (1760-1797). During that time “communism”represented the return to the organic community of voluntary human relations. The idea that primitive men knew a long period of “primordial-communism” was not limited to the writings of Karl Marx and Friedrich Engels. This idea was shared among almost all great classic historians from Greece to China, and is an essential part of the mythological history of almost all cultures of the world.
Our far ancestors who lived in a society of hunter-gatherers could not be anything else than “communist”. The land only supported small groups of humans, who lived of what nature offered them. The division of labour was very limited, the man hunted and the woman gathered. Although one was probably more specialized at its task then the other, no individual within the community could be specialized enough to survive on its own. They depended on each other and therefore there had been a strong natural and organic community. Surplus could only be cumulated limitedly, the surplus of meat simply rotted away before it could be eaten. In such a society simply no class structure could develop itself.
Social stratification within the early agrarian Germanic tribes that arose after the Neolithicum was always within arms length. The tribe leaders or shamans were part of and subjected to the community. Only through the emergence of bigscale systematic agriculture, irrigation and urban revolutions, the castes and classes came increasingly further apart of each other. Within the Germanic tribal life the Ásatrú religion took the form of a group activity in which the whole community participated. However with the growth of bigger cities, religion also became reduced to a ceremonial cult in which fellow community men were merely spectators.
Although since the first Neolithic Revolution daily life was changed greatly due to technological progress, “the primordial-communism” remained still as strongly as in the hunter-gatherer society that preceded it. The class structure and divisions of labour remained very limited and the community was still small, despite surplus allowed a further specialization of individuals. The exploitation of men by the state did not emerge untill the urban revolution drove the agrarian society away; when towns and agriculture started to expand over big areas. Together with the first small cities during the early Middle Ages, kings, priests and a new caste of traders appeared, as well as warfare with organized armies and bigscale irrigation.
Because of the rise of bigscale, agriculture surplus was created which led to the development of a new class of specialized craftsmen. Therefore in the early Middle Ages a primitive form of syndicalism appeared, were craft groups within the community organized themselves in religious guilds. In the end a new class of warriors and priests utilized this increasing specialisation by developing a rigid class structure and by making the peasant work for the maintenance of this new dominationstructure. Here we find the origin of our present alienation: they were forced to do unpaid work for an autority that stood far away from the people.
Before the 18th century men was still forced to co-operate with its environment to survive. However with the emerging industrialization and scientific progress entrepreneurs treated the world and the people more as a mine, that could be exploited unlimitedly, instead of a farm. When the capitalist forms of exploitation broke through the old feudal and mercantile forms, the contradictions between social- and economic content became even larger. The state and the capitalist system used the ongoing technological revolution for a growing industrial, administrative and political centralization, at the expense of the traditional community, resulting in an unprecedented alienation and loneliness of modern men.
The modern world is torn apart by two contradictory tendencies; one towards social death and the other towards the birth of a new society. While centralization and depersonalisation increase within the dominant globalized society, the concentration of capital increases because of the creation of multinationals and local initiative are being replaced by the central (supranational) state, life becomes increasingly unreal, meaningless and empty. However there are still people who have had enough of living a life without any meaning and all over the globe from time to time we witness uprises against alienation. Where the dominant powerstructure of capitalism fails, the general tendency is to replace it with free communism because people revert to basic initiative from the community.
The crisis of modern civilization is a phenomenon that is continiously without the benefit of an ideology. The call for freedom, the tendency towards the own family, the community and the people are mainly rudimentary and social instinctives. Some say the folkanarchist revolution is a revolution without theory and that it’s anti-ideological. In fact the theory and ideology exists in a tradition that is older then capitalism itself, as old as humanity itself. Folkanarchism does not fight the dominant stateorder because it opposes order, but because it opposes dominance structures. It sees the organic local community as a sovereign entity, which is governed and organized from the basis. It provides an answer to the alienation and to the dehumanization. It strives to return to the core of social and voluntary human relations that take shape in the family, the community and the people; back to free communism.