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The Anarchist-feminist position is different in its definition of criminality from that of the existing corporate state, that being: that a primary step towards any kind of evolved criminal justice system is to evaluate an individual offense on the basis of life over property, and the number of lives affected by one individual's actions would without exception be of greater importance than that the price of material things. A man who's chemical company has poisoned hundreds of people down-river will be treated as a greater criminal than the man who has boosted a car and sunk it in that same river, or sold it to organized crime. By fingering the real criminals in our society and making them accountable, we will not be giving a green light to so-called organized crime, because in very few cases are these two not economically interlinked. It is simply that crimes against property are not viewed with the same severity as crimes against life. Because Anarchism is interchangable with Anti-Statism and because Anarchists as a species exist in conflict with the corporate ruling elite and back up our convictions with various forms of direct action - many of us are familiar with the existing prison system, are active supporters of political POWs in Canada and abroad. Anarchists are interested in strategies that develop an alternative to the present method of warehousing legal offenders with the common denominator of poverty.

"Some of the best examples of women's alienation in theory come from the marxist tradition, for example, Engel's description of woman's oppression as class oppression. Similarly marxist-feminist attempts to use marxism to understand women's oppression have often resulted in in this type of invisability for their subjects: our domestic labour, once seen as non-productive, is now thought to 'produce use-values' for capitalism rather than service the needs of men in a patriarchy, procreation is...'reproducing the labour force'; and our positions within the family and relations with other family member are significant only as part of the 'social relationship of production,' not reproduction...Women's activity is still treated from an androcentric perspective and there is no effort to shift the grounding of the analysis (emph. ed.) away from male ego and experience, and onto female ego and experience. Women qua women remain both invisible and eccentric..."

"The manner in which feminism interacted with a revolutionary conciousness is well-illustrated in the life of Ting-Ling, whose real name was Chian Ping-tsu. Age thirteen, after a personal revolt against the family system, she led a demonstration of girls from her school-Chou-Nan Girls' Middle school-which surrounded a session of the Hunan Provincial Council and demanded the equality of women and the right to enherit property. Later in the twenties at school in Shanghai she describes how th students helped girl workers on strike at the big weaving mills in Pootaing:

'We collected money on the streets and went out to do propaganda for the strike, to encourage the workers and explain the reason for their action. We went from one group of girl workers to another, but it was hard to talk to them because of different dialects and some of us had to have an interpreter. The girl workers were surprised to get support from students and much interested in us.'

In 1922 she became an anarchist...to make cooperative villages and do away with government.This was in marked contrast to the Marxists. 'They only said Marx was correct and you must join us because we are the only correct party.'

In the thirties she initiated the New Realist Literary Trend, through a radical literary magazine, The Great Dipper, and taught classes for workers who were beginning to write realist stories. When the Sino-Japanese War broke out she returned to political organizing..."

- Shiela Rowbotham, Woman, Resistance and Revolution.

"We do not wish to enter the debate about what human characteristics are and are not 'innate.' All we will say is that human beings have an innate ability to think and learn -- that much is obvious, we feel -- and that humans are sociable creatures, needing the company of others to feel complete and to prosper.

These two features, we think, suggest the viability of an anarchist society. The innate ability to think for oneself automatically makes all forms of hierarchy illegitimate, and our need for social relationships implies that we can organise without the state. The deep unhappiness and alienation afflicting modern society reveals that the centralization and authoritarianism of capitalism and the state is denying some innate needs within us."

- Anon (male?) collaborator Anarchist FAQ website

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