Thank Gaia that we’ve managed to maintain a historical thread of reality through the last century, however timid and broken it may be. There are answers in the history explored below, a long forgotten history that we’ve been coerced into negating. This whispers to the common sense of the community and the village within us; the inclination that leads one to turn to her/his neighbors for help and information before turning to the the state authorities or the closest blaring talking box—because you still know your neighbors and what they go through. Remember that impulse based on instinct? Capitalism didn’t give you that, nor did the government.
From “An Overview of the Spanish Libertarian Movement,” by Murray Bookchin: “Spanish anarchism, by contrast, followed a decisively different approach. It sought out the precapitalist collectivist traditions of the village, nourished what was living and vital in them, evoked their revolutionary potentialities as liberatory modes of mutual aid and self-management, and deployed them to vitiate the obedience, hierarchical mentality, and authoritarian outlook fostered by the factory system. Ever mindful of the “embourgeoisment” of the proletariat (a term continually on Bakunin’s lips in the later years of his life), the Spanish anarchists tried to use the precapitalist traditions of the a peasantry and working class against the assimilation of the workers’ outlook to an authoritarian industrial rationality. In this respect, their efforts were favored by the continuous fertilization of the Spanish proletariat by rural workers who renewed these traditions daily as they migrated to the cities. The revolutionary élan of the Barcelona proletariat — like that of the Petrograd and Parisian proletariats — was due in no small measure to the fact that these workers never solidly sedimented into a hereditary working class, totally removed from precapitalist traditions, whether of the peasant or the craftsman. Along the Mediterranean coastal cities of Spain, many workers retained a living memory of a noncapitalist culture — one in which each moment of life was not strictly regulated by the punch clock, the factory whistle, the foreman, the machine, the highly regulated work day, and the atomizing world of the large city. Spanish anarchism flourished within a tension created by these antagonistic traditions and sensibilities. Indeed, where a “Germanic proletariat” (to use another of Bakunin’s cutting phrases) emerged in Spain, it drifted either toward the UGT or toward the Catholic unions. Its political outlook, reformist when not overtly conservative, often clashed with the more déclassé working class of Catalonia and the Mediterranean coast, leading to conflicting tendencies within the Spanish proletariat as a whole.”