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  437. <h1>
  438. <span><a id="jumper" href="#jumpto" title="Un peu perdu ?">?</a></span>
  439. The Tyranny of Stuctureless (archive)
  440. <time>Pour la pérennité des contenus liés. Non-indexé, retrait sur simple email.</time>
  441. </h1>
  442. <section>
  443. <article>
  444. <h3><a href="http://www.jofreeman.com/joreen/tyranny.htm">Source originale du contenu</a></h3>
  445. <p>The
  446. earliest version of this article was given as a talk at a conference
  447. called by the Southern Female Rights Union, held in Beulah, Mississippi
  448. in May 1970. It was written up for <u>Notes from the Third Year</u> (1971),
  449. but the editors did not use it. It was then submitted to several movement
  450. publications, but only one asked permission to publish it; others did
  451. so without permission. The first official place of publication was
  452. in Vol. 2, No. 1 of <u>The Second Wave</u> (1972). This early version
  453. in movement publications was authored by Joreen. Different versions
  454. were published in the <u>Berkeley Journal of Sociology</u>, Vol. 17,
  455. 1972-73, pp. 151-165, and <u>Ms.</u> magazine, July 1973, pp. 76-78,
  456. 86-89, authored by Jo Freeman. This piece spread all over the world.
  457. Numerous people have edited, reprinted, cut, and translated "Tyranny" for
  458. magazines, books and web sites, usually without the permission or knowledge
  459. of the author. The version below is a blend of the three cited here. <br/>
  460. <br/>
  461. <br/>
  462. </p>
  463. <p>During
  464. the years in which the women's liberation movement has been taking shape,
  465. a great emphasis has been placed on what are called leaderless, structureless
  466. groups as the main -- if not sole -- organizational form of the movement.
  467. The source of this idea was a natural reaction against the over-structured
  468. society in which most of us found ourselves, and the inevitable control
  469. this gave others over our lives, and the continual elitism of the Left
  470. and similar groups among those who were supposedly fighting this overstructuredness.<br/>
  471. The
  472. idea of "structurelessness," however, has moved from a healthy
  473. counter to those tendencies to becoming a goddess in its own right. The
  474. idea is as little examined as the term is much used, but it has become
  475. an intrinsic and unquestioned part of women's liberation ideology. For
  476. the early development of the movement this did not much matter. It early
  477. defined its main goal, and its main method, as consciousness-raising,
  478. and the "structureless" rap group was an excellent means to
  479. this end. The looseness and informality of it encouraged participation
  480. in discussion, and its often supportive atmosphere elicited personal insight.
  481. If nothing more concrete than personal insight ever resulted from these
  482. groups, that did not much matter, because their purpose did not really
  483. extend beyond this.<br/>
  484. </p>
  485. <p></td>
  486. <td> </td>
  487. </tr>
  488. <tr>
  489. <td><a href="#Top"><img src="../images/totop.gif" alt="" border="0"/></a></td>
  490. <td>
  491. <p> The
  492. basic problems didn't appear until individual rap groups exhausted
  493. the virtues of consciousness-raising and decided they wanted to do
  494. something more specific. At this point they usually foundered because
  495. most groups were unwilling to change their structure when they changed
  496. their tasks. Women had thoroughly accepted the idea of "structurelessness" without
  497. realizing the limitations of its uses. People would try to use the "structureless" group
  498. and the informal conference for purposes for which they were unsuitable
  499. out of a blind belief that no other means could possibly be anything
  500. but oppressive.<br/>
  501. If
  502. the movement is to grow beyond these elementary stages of development,
  503. it will have to disabuse itself of some of its prejudices about organization
  504. and structure. There is nothing inherently bad about either of these.
  505. They can be and often are misused, but to reject them out of hand because
  506. they are misused is to deny ourselves the necessary tools to further
  507. development. We need to understand why "structurelessness" does
  508. not work.</p>
  509. <p>FORMAL
  510. AND INFORMAL STRUCTURES</p>
  511. <p>Contrary
  512. to what we would like to believe, there is no such thing as a structureless
  513. group. Any group of people of whatever nature that comes together for
  514. any length of time for any purpose will inevitably structure itself in
  515. some fashion. The structure may be flexible; it may vary over time; it
  516. may evenly or unevenly distribute tasks, power and resources over the
  517. members of the group. But it will be formed regardless of the abilities,
  518. personalities, or intentions of the people involved. The very fact that
  519. we are individuals, with different talents, predispositions, and backgrounds
  520. makes this inevitable. Only if we refused to relate or interact on any
  521. basis whatsoever could we approximate structurelessness -- and that is
  522. not the nature of a human group.<br/>
  523. This
  524. means that to strive for a structureless group is as useful, and as deceptive,
  525. as to aim at an "objective" news story, "value-free"
  526. social science, or a "free" economy. A "laissez faire"
  527. group is about as realistic as a "laissez faire" society; the
  528. idea becomes a smokescreen for the strong or the lucky to establish unquestioned
  529. hegemony over others. This hegemony can be so easily established because
  530. the idea of "structurelessness" does not prevent the formation
  531. of informal structures, only formal ones. Similarly "laissez faire"
  532. philosophy did not prevent the economically powerful from establishing
  533. control over wages, prices, and distribution of goods; it only prevented
  534. the government from doing so. Thus structurelessness becomes a way of
  535. masking power, and within the women's movement is usually most strongly
  536. advocated by those who are the most powerful (whether they are conscious
  537. of their power or not). As long as the structure of the group is informal,
  538. the rules of how decisions are made are known only to a few and awareness
  539. of power is limited to those who know the rules. Those who do not know
  540. the rules and are not chosen for initiation must remain in confusion,
  541. or suffer from paranoid delusions that something is happening of which
  542. they are not quite aware.<br/>
  543. </p>
  544. </td>
  545. <td> </td>
  546. </tr>
  547. <tr>
  548. <td><a href="#Top"><img src="../images/totop.gif" alt="" border="0"/></a></td>
  549. <td>
  550. <p> For
  551. everyone to have the opportunity to be involved in a given group and
  552. to participate in its activities the structure must be explicit, not
  553. implicit. The rules of decision-making must be open and available to
  554. everyone, and this can happen only if they are formalized. This is
  555. not to say that formalization of a structure of a group will destroy
  556. the informal structure. It usually doesn't. But it does hinder the
  557. informal structure from having predominant control and make available
  558. some means of attacking it if the people involved are not at least
  559. responsible to the needs of the group at large. "Structurelessness" is
  560. organizationally impossible. We cannot decide whether to have a structured
  561. or structureless group, only whether or not to have a formally structured
  562. one. Therefore the word will not be used any longer except to refer
  563. to the idea it represents. Unstructured will refer to those groups
  564. which have not been deliberately structured in a particular manner.
  565. Structured will refer to those which have. A Structured group always
  566. has formal structure, and may also have an informal, or covert, structure.
  567. It is this informal structure, particularly in Unstructured groups,
  568. which forms the basis for elites.</p>
  569. <p>THE
  570. NATURE OF ELITISM</p>
  571. <p>"Elitist"
  572. is probably the most abused word in the women's liberation movement. It
  573. is used as frequently, and for the same reasons, as "pinko"
  574. was used in the fifties. It is rarely used correctly. Within the movement
  575. it commonly refers to individuals, though the personal characteristics
  576. and activities of those to whom it is directed may differ widely: An individual,
  577. as an individual can never be an elitist, because the only proper application
  578. of the term "elite" is to groups. Any individual, regardless
  579. of how well-known that person may be, can never be an elite.<br/>
  580. Correctly,
  581. an elite refers to a small group of people who have power over a larger
  582. group of which they are part, usually without direct responsibility to
  583. that larger group, and often without their knowledge or consent. A person
  584. becomes an elitist by being part of, or advocating the rule by, such a
  585. small group, whether or not that individual is well known or not known
  586. at all. Notoriety is not a definition of an elitist. The most insidious
  587. elites are usually run by people not known to the larger public at all.
  588. Intelligent elitists are usually smart enough not to allow themselves
  589. to become well known; when they become known, they are watched, and the
  590. mask over their power is no longer firmly lodged.<br/>
  591. Elites
  592. are not conspiracies. Very seldom does a small group of people get together
  593. and deliberately try to take over a larger group for its own ends. Elites
  594. are nothing more, and nothing less, than groups of friends who also happen
  595. to participate in the same political activities. They would probably maintain
  596. their friendship whether or not they were involved in political activities;
  597. they would probably be involved in political activities whether or not
  598. they maintained their friendships. It is the coincidence of these two
  599. phenomena which creates elites in any group and makes them so difficult
  600. to break.<br/>
  601. These
  602. friendship groups function as networks of communication outside any regular
  603. channels for such communication that may have been set up by a group.
  604. If no channels are set up, they function as the only networks of communication.
  605. Because people are friends, because they usually share the same values
  606. and orientations, because they talk to each other socially and consult
  607. with each other when common decisions have to be made, the people involved
  608. in these networks have more power in the group than those who don't. And
  609. it is a rare group that does not establish some informal networks of communication
  610. through the friends that are made in it.<br/>
  611. Some
  612. groups, depending on their size, may have more than one such informal
  613. communications network. Networks may even overlap. When only one such
  614. network exists, it is the elite of an otherwise Unstructured group, whether
  615. the participants in it want to be elitists or not. If it is the only such
  616. network in a Structured group it may or may not be an elite depending
  617. on its composition and the nature of the formal Structure. If there are
  618. two or more such networks of friends, they may compete for power within
  619. the group, thus forming factions, or one may deliberately opt out of the
  620. competition, leaving the other as the elite. In a Structured group, two
  621. or more such friendship networks usually compete with each other for formal
  622. power. This is often the healthiest situation, as the other members are
  623. in a position to arbitrate between the two competitors for power and thus
  624. to make demands on those to whom they give their temporary allegiance.<br/>
  625. The
  626. inevitably elitist and exclusive nature of informal communication networks
  627. of friends is neither a new phenomenon characteristic of the women's movement
  628. nor a phenomenon new to women. Such informal relationships have excluded
  629. women for centuries from participating in integrated groups of which they
  630. were a part. In any profession or organization these networks have created
  631. the "locker room" mentality and the "old school" ties
  632. which have effectively prevented women as a group (as well as some men
  633. individually) from having equal access to the sources of power or social
  634. reward. Much of the energy of past women's movements has been directed
  635. to having the structures of decision-making and the selection processes
  636. formalized so that the exclusion of women could be confronted directly.
  637. As we well know, these efforts have not prevented the informal male-only
  638. networks from discriminating against women, but they have made it more
  639. difficult.<br/>
  640. Because
  641. elites are informal does not mean they are invisible. At any small group
  642. meeting anyone with a sharp eye and an acute ear can tell who is influencing
  643. whom. The members of a friendship group will relate more to each other
  644. than to other people. They listen more attentively, and interrupt less;
  645. they repeat each other's points and give in amiably; they tend to ignore
  646. or grapple with the "outs" whose approval is not necessary for
  647. making a decision. But it is necessary for the "outs" to stay
  648. on good terms with the "ins." Of course the lines are not as
  649. sharp as I have drawn them. They are nuances of interaction, not prewritten
  650. scripts. But they are discernible, and they do have their effect. Once
  651. one knows with whom it is important to check before a decision is made,
  652. and whose approval is the stamp of acceptance, one knows who is running
  653. things.<br/>
  654. Since
  655. movement groups have made no concrete decisions about who shall exercise
  656. power within them, many different criteria are used around the country.
  657. Most criteria are along the lines of traditional female characteristics.
  658. For instance, in the early days of the movement, marriage was usually
  659. a prerequisite for participation in the informal elite. As women have
  660. been traditionally taught, married women relate primarily to each other,
  661. and look upon single women as too threatening to have as close friends.
  662. In many cities, this criterion was further refined to include only those
  663. women married to New Left men. This standard had more than tradition behind
  664. it, however, because New Left men often had access to resources needed
  665. by the movement -- such as mailing lists, printing presses, contacts,
  666. and information -- and women were used to getting what they needed through
  667. men rather than independently. As the movement has charged through time,
  668. marriage has become a less universal criterion for effective participation,
  669. but all informal elites establish standards by which only women who possess
  670. certain material or personal characteristics may join. They frequently
  671. include: middle-class background (despite all the rhetoric about relating
  672. to the working class); being married; not being married but living with
  673. someone; being or pretending to be a lesbian; being between the ages of
  674. twenty and thirty; being college educated or at least having some college
  675. background; being "hip"; not being too "hip"; holding
  676. a certain political line or identification as a "radical"; having
  677. children or at least liking them; not having children; having certain
  678. "feminine" personality characteristics such as being "nice";
  679. dressing right (whether in the traditional style or the antitraditional
  680. style); etc. There are also some characteristics which will almost always
  681. tag one as a "deviant" who should not be related to. They include:
  682. being too old; working full time, particularly if one is actively committed
  683. to a "career"; not being "nice"; and being avowedly
  684. single (i.e., neither actively heterosexual nor homosexual).<br/>
  685. Other
  686. criteria could be included, but they all have common themes. The characteristics
  687. prerequisite for participating in the informal elites of the movement,
  688. and thus for exercising power, concern one's background, personality,
  689. or allocation of time. They do not include one's competence, dedication
  690. to feminism, talents, or potential contribution to the movement. The former
  691. are the criteria one usually uses in determining one's friends. The latter
  692. are what any movement or organization has to use if it is going to be
  693. politically effective.<br/>
  694. The
  695. criteria of participation may differ from group to group, but the means
  696. of becoming a member of the informal elite if one meets those criteria
  697. art pretty much the same. The only main difference depends on whether
  698. one is in a group from the beginning, or joins it after it has begun.
  699. If involved from the beginning it is important to have as many of one's
  700. personal friends as possible also join. If no one knows anyone else very
  701. well, then one must deliberately form friendships with a select number
  702. and establish the informal interaction patterns crucial to the creation
  703. of an informal structure. Once the informal patterns are formed they act
  704. to maintain themselves, and one of the most successful tactics of maintenance
  705. is to continuously recruit new people who "fit in." One joins
  706. such an elite much the same way one pledges a sorority. If perceived as
  707. a potential addition, one is "rushed" by the members of the
  708. informal structure and eventually either dropped or initiated. If the
  709. sorority is not politically aware enough to actively engage in this process
  710. itself it can be started by the outsider pretty much the same way one
  711. joins any private club. Find a sponsor, i.e., pick some member of the
  712. elite who appears to be well respected within it, and actively cultivate
  713. that person's friendship. Eventually, she will most likely bring you into
  714. the inner circle.<br/>
  715. </p>
  716. </td>
  717. <td> </td>
  718. </tr>
  719. <tr>
  720. <td><a href="#Top"><img src="../images/totop.gif" alt="" border="0"/></a></td>
  721. <td>
  722. <p> All
  723. of these procedures take time. So if one works full time or has a similar
  724. major commitment, it is usually impossible to join simply because there
  725. are not enough hours left to go to all the meetings and cultivate the
  726. personal relationship necessary to have a voice in the decision-making.
  727. That is why formal structures of decision making are a boon to the
  728. overworked person. Having an established process for decision-making
  729. ensures that everyone can participate in it to some extent.<br/>
  730. Although
  731. this dissection of the process of elite formation within small groups
  732. has been critical in perspective, it is not made in the belief that
  733. these informal structures are inevitably bad -- merely inevitable.
  734. All groups create informal structures as a result of interaction patterns
  735. among the members of the group. Such informal structures can do very
  736. useful things But only Unstructured groups are totally governed by
  737. them. When informal elites are combined with a myth of "structurelessness," there
  738. can be no attempt to put limits on the use of power. It becomes capricious.<br/>
  739. This
  740. has two potentially negative consequences of which we should be aware.
  741. The first is that the informal structure of decision-making will be
  742. much like a sorority -- one in which people listen to others because
  743. they like them and not because they say significant things. As long
  744. as the movement does not do significant things this does not much matter.
  745. But if its development is not to be arrested at this preliminary stage,
  746. it will have to alter this trend. The second is that informal structures
  747. have no obligation to be responsible to the group at large. Their power
  748. was not given to them; it cannot be taken away. Their influence is
  749. not based on what they do for the group; therefore they cannot be directly
  750. influenced by the group. This does not necessarily make informal structures
  751. irresponsible. Those who are concerned with maintaining their influence
  752. will usually try to be responsible. The group simply cannot compel
  753. such responsibility; it is dependent on the interests of the elite.</p>
  754. <p>
  755. THE "STAR" SYSTEM</p>
  756. <p>The
  757. idea of "structurelessness" has created the "star"
  758. system. We live in a society which expects political groups to make decisions
  759. and to select people to articulate those decisions to the public at large.
  760. The press and the public do not know how to listen seriously to individual
  761. women as women; they want to know how the group feels. Only three techniques
  762. have ever been developed for establishing mass group opinion: the vote
  763. or referendum, the public opinion survey questionnaire, and the selection
  764. of group spokespeople at an appropriate meeting. The women's liberation
  765. movement has used none of these to communicate with the public. Neither
  766. the movement as a whole nor most of the multitudinous groups within it
  767. have established a means of explaining their position on various issues.
  768. But the public is conditioned to look for spokespeople.<br/>
  769. While
  770. it has consciously not chosen spokespeople, the movement has thrown up
  771. many women who have caught the public eye for varying reasons. These women
  772. represent no particular group or established opinion; they know this and
  773. usually say so. But because there are no official spokespeople nor any
  774. decision-making body that the press can query when it wants to know the
  775. movement's position on a subject, these women are perceived as the spokespeople.
  776. Thus, whether they want to or not, whether the movement likes it or not,
  777. women of public note are put in the role of spokespeople by default.<br/>
  778. This
  779. is one main source of the ire that is often felt toward the women who
  780. are labeled "stars." Because they were not selected by the women
  781. in the movement to represent the movement's views, they are resented when
  782. the press presumes that they speak for the movement. But as long as the
  783. movement does not select its own spokeswomen, such women will be placed
  784. in that role by the press and the public, regardless of their own desires.<br/>
  785. This
  786. has several negative consequences for both the movement and the women
  787. labeled "stars." First, because the movement didn't put them
  788. in the role of spokesperson, the movement cannot remove them. The press
  789. put them there and only the press can choose not to listen. The press
  790. will continue to look to "stars" as spokeswomen as long as it
  791. has no official alternatives to go to for authoritative statements from
  792. the movement. The movement has no control in the selection of its representatives
  793. to the public as long as it believes that it should have no representatives
  794. at all. Second, women put in this position often find themselves viciously
  795. attacked by their sisters. This achieves nothing for the movement and
  796. is painfully destructive to the individuals involved. Such attacks only
  797. result in either the woman leaving the movement entirely-often bitterly
  798. alienated -- or in her ceasing to feel responsible to her "sisters."
  799. She may maintain some loyalty to the movement, vaguely defined, but she
  800. is no longer susceptible to pressures from other women in it. One cannot
  801. feel responsible to people who have been the source of such pain without
  802. being a masochist, and these women are usually too strong to bow to that
  803. kind of personal pressure. Thus the backlash to the "star" system
  804. in effect encourages the very kind of individualistic nonresponsibility
  805. that the movement condemns. By purging a sister as a "star,"
  806. the movement loses whatever control it may have had over the person who
  807. then becomes free to commit all of the individualistic sins of which she
  808. has been accused.</p>
  809. <p>POLITICAL
  810. IMPOTENCE</p>
  811. <p>Unstructured
  812. groups may be very effective in getting women to talk about their lives;
  813. they aren't very good for getting things done. It is when people get tired
  814. of "just talking" and want to do something more that the groups
  815. flounder, unless they change the nature of their operation. Occasionally,
  816. the developed informal structure of the group coincides with an available
  817. need that the group can fill in such a way as to give the appearance that
  818. an Unstructured group "works." That is, the group has fortuitously
  819. developed precisely the kind of structure best suited for engaging in
  820. a particular project. <br/>
  821. While working in this kind of group is a very heady experience, it is also rare
  822. and very hard to replicate. There are almost inevitably four conditions
  823. found in such a group;<br/>
  824. </p>
  825. <p>
  826. 1)<i>
  827. It is task oriented</i>. Its function is very narrow and very specific,
  828. like putting on a conference or putting out a newspaper. It is the task
  829. that basically structures the group. The task determines what needs to
  830. be done and when it needs to be done. It provides a guide by which people
  831. can judge their actions and make plans for future activity.<br/>
  832. 2)
  833. <i>It is relatively small and homogeneous</i>. Homogeneity is necessary
  834. to insure that participants have a "common language" for interaction.
  835. People from widely different backgrounds may provide richness to a consciousness-raising
  836. group where each can learn from the others' experience, but too great
  837. a diversity among members of a task-oriented group means only that they
  838. continually misunderstand each other. Such diverse people interpret words
  839. and actions differently. They have different expectations about each other's
  840. behavior and judge the results according to different criteria. If everyone
  841. knows everyone else well enough to understand the nuances, these can be
  842. accommodated. Usually, they only lead to confusion and endless hours spent
  843. straightening out conflicts no one ever thought would arise.<br/>
  844. 3)
  845. <i>There is a high degree of communication</i>. Information must be passed
  846. on to everyone, opinions checked, work divided up, and participation assured
  847. in the relevant decisions. This is only possible if the group is small
  848. and people practically live together for the most crucial phases of the
  849. task. Needless to say, the number of interactions necessary to involve
  850. everybody increases geometrically with the number of participants. This
  851. inevitably limits group participants to about five, or excludes some from
  852. some of the decisions. Successful groups can be as large as 10 or 15,
  853. but only when they are in fact composed of several smaller subgroups which
  854. perform specific parts of the task, and whose members overlap with each
  855. other so that knowledge of what the different subgroups are doing can
  856. be passed around easily.<br/>
  857. 4)
  858. <i>There is a low degree of skill specialization</i>. Not everyone has
  859. to be able to do everything, but everything must be able to be done by
  860. more than one person. Thus no one is indispensable. To a certain extent,
  861. people become interchangeable parts.<br/>
  862. </p>
  863. <p>
  864. While
  865. these conditions can occur serendipitously in small groups, this is not
  866. possible in large ones. Consequently, because the larger movement in most
  867. cities is as unstructured as individual rap groups, it is not too much
  868. more effective than the separate groups at specific tasks. The informal
  869. structure is rarely together enough or in touch enough with the people
  870. to be able to operate effectively. So the movement generates much motion
  871. and few results. Unfortunately, the consequences of all this motion are
  872. not as innocuous as the results' and their victim is the movement itself.<br/>
  873. Some
  874. groups have formed themselves into local action projects if they do not
  875. involve many people and work on a small scale. But this form restricts
  876. movement activity to the local level; it cannot be done on the regional
  877. or national. Also, to function well the groups must usually pare themselves
  878. down to that informal group of friends who were running things in the
  879. first place. This excludes many women from participating. As long as the
  880. only way women can participate in the movement is through membership in
  881. a small group, the nongregarious are at a distinct disadvantage. As long
  882. as friendship groups are the main means of organizational activity, elitism
  883. becomes institutionalized.<br/>
  884. For
  885. those groups which cannot find a local project to which to devote themselves,
  886. the mere act of staying together becomes the reason for their staying
  887. together. When a group has no specific task (and consciousness raising
  888. is a task), the people in it turn their energies to controlling others
  889. in the group. This is not done so much out of a malicious desire to manipulate
  890. others (though sometimes it is) as out of a lack of anything better to
  891. do with their talents. Able people with time on their hands and a need
  892. to justify their coming together put their efforts into personal control,
  893. and spend their time criticizing the personalities of the other members
  894. in the group. Infighting and personal power games rule the day. When a
  895. group is involved in a task, people learn to get along with others as
  896. they are and to subsume personal dislikes for the sake of the larger goal.
  897. There are limits placed on the compulsion to remold every person in our
  898. image of what they should be.<br/>
  899. </p>
  900. </td>
  901. <td> </td>
  902. </tr>
  903. <tr>
  904. <td><a href="#Top"><img src="../images/totop.gif" alt="" border="0"/></a></td>
  905. <td>
  906. <p> The
  907. end of consciousness-raising leaves people with no place to go, and
  908. the lack of structure leaves them with no way of getting there. The
  909. women the movement either turn in on themselves and their sisters or
  910. seek other alternatives of action. There are few that are available.
  911. Some women just "do their own thing." This can lead to a
  912. great deal of individual creativity, much of which is useful for the
  913. movement, but it is not a viable alternative for most women and certainly
  914. does not foster a spirit of cooperative group effort. Other women drift
  915. out of the movement entirely because they don't want to develop an
  916. individual project and they have found no way of discovering, joining,
  917. or starting group projects that interest them.<br/>
  918. Many
  919. turn to other political organizations to give them the kind of structured,
  920. effective activity that they have not been able to find in the women's
  921. movement. Those political organizations which see women's liberation
  922. as only one of many issues to which women should devote their time
  923. thus find the movement a vast recruiting ground for new members. There
  924. is no need for such organizations to "infiltrate" (though
  925. this is not precluded). The desire for meaningful political activity
  926. generated in women by their becoming part of the women's liberation
  927. movement is sufficient to make them eager to join other organizations
  928. when the movement itself provides no outlets for their new ideas and
  929. energies. Those women who join other political organizations while
  930. remaining within the women's liberation movement, or who join women's
  931. liberation while remaining in other political organizations, in turn
  932. become the framework for new informal structures. These friendship
  933. networks are based upon their common nonfeminist politics rather than
  934. the characteristics discussed earlier, but operate in much the same
  935. way. Because these women share common values, ideas, and political
  936. orientations, they too become informal, unplanned, unselected, unresponsible
  937. elites -- whether they intend to be so or not.<br/>
  938. These
  939. new informal elites are often perceived as threats by the old informal
  940. elites previously developed within different movement groups. This
  941. is a correct perception. Such politically oriented networks are rarely
  942. willing to be merely "sororities" as many of the old ones
  943. were, and want to proselytize their political as well as their feminist
  944. ideas. This is only natural, but its implications for women's liberation
  945. have never been adequately discussed. The old elites are rarely willing
  946. to bring such differences of opinion out into the open because it would
  947. involve exposing the nature of the informal structure of the group.<br/>
  948. Many
  949. of these informal elites have been hiding under the banner of "anti-elitism" and "structurelessness." To
  950. effectively counter the competition from another informal structure,
  951. they would have to become "public," and this possibility
  952. is fraught with many dangerous implications. Thus, to maintain its
  953. own power, it is easier to rationalize the exclusion of the members
  954. of the other informal structure by such means as "red-baiting," "reformist-baiting," "lesbian-baiting," or "straight-baiting." The
  955. only other alternative is to formally structure the group in such a
  956. way that the original power structure is institutionalized. This is
  957. not always possible. If the informal elites have been well structured
  958. and have exercised a fair amount of power in the past, such a task
  959. is feasible. These groups have a history of being somewhat politically
  960. effective in the past, as the tightness of the informal structure has
  961. proven an adequate substitute for a formal structure. Becoming Structured
  962. does not alter their operation much, though the institutionalization
  963. of the power structure does open it to formal challenge. It is those
  964. groups which are in greatest need of structure that are often least
  965. capable of creating it. Their informal structures have not been too
  966. well formed and adherence to the ideology of "structurelessness" makes
  967. them reluctant to change tactics. The more Unstructured a group is,
  968. the more lacking it is in informal structures, and the more it adheres
  969. to an ideology of "structurelessness," the more vulnerable
  970. it is to being taken over by a group of political comrades.<br/>
  971. Since
  972. the movement at large is just as Unstructured as most of its constituent
  973. groups, it is similarly susceptible to indirect influence. But the
  974. phenomenon manifests itself differently. On a local level most groups
  975. can operate autonomously; but the only groups that can organize a national
  976. activity are nationally organized groups. Thus, it is often the Structured
  977. feminist organizations that provide national direction for feminist
  978. activities, and this direction is determined by the priorities of those
  979. organizations. Such groups as NOW, WEAL, and some leftist women's caucuses
  980. are simply the only organizations capable of mounting a national campaign.
  981. The multitude of Unstructured women's liberation groups can choose
  982. to support or not support the national campaigns, but are incapable
  983. of mounting their own. Thus their members become the troops under the
  984. leadership of the Structured organizations. The avowedly Unstructured
  985. groups have no way of drawing upon the movement's vast resources to
  986. support its priorities. It doesn't even have a way of deciding what
  987. they are.<br/>
  988. The
  989. more unstructured a movement it, the less control it has over the directions
  990. in which it develops and the political actions in which it engages.
  991. This does not mean that its ideas do not spread. Given a certain amount
  992. of interest by the media and the appropriateness of social conditions,
  993. the ideas will still be diffused widely. But diffusion of ideas does
  994. not mean they are implemented; it only means they are talked about.
  995. Insofar as they can be applied individually they may be acted on; insofar
  996. as they require coordinated political power to be implemented, they
  997. will not be.<br/>
  998. As
  999. long as the women's liberation movement stays dedicated to a form of
  1000. organization which stresses small, inactive discussion groups among
  1001. friends, the worst problems of Unstructuredness will not be felt. But
  1002. this style of organization has its limits; it is politically inefficacious,
  1003. exclusive, and discriminatory against those women who are not or cannot
  1004. be tied into the friendship networks. Those who do not fit into what
  1005. already exists because of class, race, occupation, education, parental
  1006. or marital status, personality, etc., will inevitably be discouraged
  1007. from trying to participate. Those who do fit in will develop vested
  1008. interests in maintaining things as they are.<br/>
  1009. The
  1010. informal groups' vested interests will be sustained by the informal
  1011. structures which exist, and the movement will have no way of determining
  1012. who shall exercise power within it. If the movement continues deliberately
  1013. to not select who shall exercise power, it does not thereby abolish
  1014. power. All it does is abdicate the right to demand that those who do
  1015. exercise power and influence be responsible for it. If the movement
  1016. continues to keep power as diffuse as possible because it knows it
  1017. cannot demand responsibility from those who have it, it does prevent
  1018. any group or person from totally dominating. But it simultaneously
  1019. insures that the movement is as ineffective as possible. Some middle
  1020. ground between domination and ineffectiveness can and must be found.<br/>
  1021. These
  1022. problems are coming to a head at this time because the nature of the
  1023. movement is necessarily changing. Consciousness-raising as the main
  1024. function of the women's liberation movement is becoming obsolete. Due
  1025. to the intense press publicity of the last two years and the numerous
  1026. overground books and articles now being circulated, women's liberation
  1027. has become a household word. Its issues are discussed and informal
  1028. rap groups are formed by people who have no explicit connection with
  1029. any movement group. The movement must go on to other tasks. It now
  1030. needs to establish its priorities, articulate its goals, and pursue
  1031. its objectives in a coordinated fashion. To do this it must get organized
  1032. -- locally, regionally, and nationally.</p>
  1033. <p>PRINCIPLES
  1034. OF DEMOCRATIC STRUCTURING</p>
  1035. <p>Once
  1036. the movement no longer clings tenaciously to the ideology of "structurelessness,"
  1037. it is free to develop those forms of organization best suited to its healthy
  1038. functioning. This does not mean that we should go to the other extreme
  1039. and blindly imitate the traditional forms of organization. But neither
  1040. should we blindly reject them all. Some of the traditional techniques
  1041. will prove useful, albeit not perfect; some will give us insights into
  1042. what we should and should not do to obtain certain ends with minimal costs
  1043. to the individuals in the movement. Mostly, we will have to experiment
  1044. with different kinds of structuring and develop a variety of techniques
  1045. to use for different situations. The Lot System is one such idea which
  1046. has emerged from the movement. It is not applicable to all situations,
  1047. but is useful in some. Other ideas for structuring are needed. But before
  1048. we can proceed to experiment intelligently, we must accept the idea that
  1049. there is nothing inherently bad about structure itself -- only its excess
  1050. use.<br/>
  1051. </p>
  1052. <p> While
  1053. engaging in this trial-and-error process, there are some principles
  1054. we can keep in mind that are essential to democratic structuring
  1055. and are also politically effective:<br />
  1056. </p>
  1057. <p>
  1058. 1)
  1059. <u>Delegation</u> of specific authority to specific individuals
  1060. for specific tasks by democratic procedures. Letting people assume
  1061. jobs or tasks only by default means they are not dependably done.
  1062. If people are selected to do a task, preferably after expressing
  1063. an interest or willingness to do it, they have made a commitment
  1064. which cannot so easily be ignored.<br />
  1065. 2)
  1066. Requiring all those to whom authority has been delegated to be
  1067. <u>responsible</u> to those who selected them. This is how the
  1068. group has control over people in positions of authority. Individuals
  1069. may exercise power, but it is the group that has ultimate say
  1070. over how the power is exercised.<br />
  1071. 3)
  1072. <u>Distribution</u> of authority among as many people as is reasonably
  1073. possible. This prevents monopoly of power and requires those in
  1074. positions of authority to consult with many others in the process
  1075. of exercising it. It also gives many people the opportunity to
  1076. have responsibility for specific tasks and thereby to learn different
  1077. skills.<br />
  1078. 4)
  1079. <u>Rotation</u> of tasks among individuals. Responsibilities which
  1080. are held too long by one person, formally or informally, come
  1081. to be seen as that person's &quot;property&quot; and are not easily
  1082. relinquished or controlled by the group. Conversely, if tasks
  1083. are rotated too frequently the individual does not have time to
  1084. learn her job well and acquire the sense of satisfaction of doing
  1085. a good job.<br />
  1086. 5)
  1087. <u>Allocation</u> of tasks along rational criteria. Selecting
  1088. someone for a position because they are liked by the group or
  1089. giving them hard work because they are disliked serves neither
  1090. the group nor the person in the long run. Ability, interest, and
  1091. responsibility have got to be the major concerns in such selection.
  1092. People should be given an opportunity to learn skills they do
  1093. not have, but this is best done through some sort of &quot;apprenticeship&quot;
  1094. program rather than the &quot;sink or swim&quot; method. Having
  1095. a responsibility one can't handle well is demoralizing. Conversely,
  1096. being blacklisted from doing what one can do well does not encourage
  1097. one to develop one's skills. Women have been punished for being
  1098. competent throughout most of human history; the movement does
  1099. not need to repeat this process.<br />
  1100. 6)
  1101. <u>Diffusion of information</u> to everyone as frequently as possible.
  1102. Information is power. Access to information enhances one's power.
  1103. When an informal network spreads new ideas and information among
  1104. themselves outside the group, they are already engaged in the
  1105. process of forming an opinion -- without the group participating.
  1106. The more one knows about how things work and what is happening,
  1107. the more politically effective one can be.<br />
  1108. 7)
  1109. <u>Equal access to resources</u> needed by the group. This is
  1110. not always perfectly possible, but should be striven for. A member
  1111. who maintains a monopoly over a needed resource (like a printing
  1112. press owned by a husband, or a darkroom) can unduly influence
  1113. the use of that resource. Skills and information are also resources.
  1114. Members' skills can be equitably available only when members are
  1115. willing to teach what they know to others.<br />
  1116. </p>
  1117. <p>
  1118. When
  1119. these principles are applied, they insure that whatever structures
  1120. are developed by different movement groups will be controlled
  1121. by and responsible to the group. The group of people in positions
  1122. of authority will be diffuse, flexible, open, and temporary. They
  1123. will not be in such an easy position to institutionalize their
  1124. power because ultimate decisions will be made by the group at
  1125. large. The group will have the power to determine who shall exercise
  1126. authority within it.</p></p>
  1127. </article>
  1128. </section>
  1129. <nav id="jumpto">
  1130. <p>
  1131. <a href="/david/blog/">Accueil du blog</a> |
  1132. <a href="http://www.jofreeman.com/joreen/tyranny.htm">Source originale</a> |
  1133. <a href="/david/stream/2019/">Accueil du flux</a>
  1134. </p>
  1135. </nav>
  1136. <footer>
  1137. <div>
  1138. <img src="/static/david/david-larlet-avatar.jpg" loading="lazy" class="avatar" width="200" height="200">
  1139. <p>
  1140. Bonjour/Hi!
  1141. Je suis <a href="/david/" title="Profil public">David&nbsp;Larlet</a>, je vis actuellement à Montréal et j’alimente cet espace depuis 15 ans. <br>
  1142. Si tu as apprécié cette lecture, n’hésite pas à poursuivre ton exploration. Par exemple via les <a href="/david/blog/" title="Expériences bienveillantes">réflexions bimestrielles</a>, la <a href="/david/stream/2019/" title="Pensées (dés)articulées">veille hebdomadaire</a> ou en t’abonnant au <a href="/david/log/" title="S’abonner aux publications via RSS">flux RSS</a> (<a href="/david/blog/2019/flux-rss/" title="Tiens c’est quoi un flux RSS ?">so 2005</a>).
  1143. </p>
  1144. <p>
  1145. Je m’intéresse à la place que je peux avoir dans ce monde. En tant qu’humain, en tant que membre d’une famille et en tant qu’associé d’une coopérative. De temps en temps, je fais aussi des <a href="https://github.com/davidbgk" title="Principalement sur Github mais aussi ailleurs">trucs techniques</a>. Et encore plus rarement, <a href="/david/talks/" title="En ce moment je laisse plutôt la place aux autres">j’en parle</a>.
  1146. </p>
  1147. <p>
  1148. Voici quelques articles choisis :
  1149. <a href="/david/blog/2019/faire-equipe/" title="Accéder à l’article complet">Faire équipe</a>,
  1150. <a href="/david/blog/2018/bivouac-automnal/" title="Accéder à l’article complet">Bivouac automnal</a>,
  1151. <a href="/david/blog/2018/commodite-effondrement/" title="Accéder à l’article complet">Commodité et effondrement</a>,
  1152. <a href="/david/blog/2017/donnees-communs/" title="Accéder à l’article complet">Des données aux communs</a>,
  1153. <a href="/david/blog/2016/accompagner-enfant/" title="Accéder à l’article complet">Accompagner un enfant</a>,
  1154. <a href="/david/blog/2016/senior-developer/" title="Accéder à l’article complet">Senior developer</a>,
  1155. <a href="/david/blog/2016/illusion-sociale/" title="Accéder à l’article complet">L’illusion sociale</a>,
  1156. <a href="/david/blog/2016/instantane-scopyleft/" title="Accéder à l’article complet">Instantané Scopyleft</a>,
  1157. <a href="/david/blog/2016/enseigner-web/" title="Accéder à l’article complet">Enseigner le Web</a>,
  1158. <a href="/david/blog/2016/simplicite-defaut/" title="Accéder à l’article complet">Simplicité par défaut</a>,
  1159. <a href="/david/blog/2016/minimalisme-esthetique/" title="Accéder à l’article complet">Minimalisme et esthétique</a>,
  1160. <a href="/david/blog/2014/un-web-omni-present/" title="Accéder à l’article complet">Un web omni-présent</a>,
  1161. <a href="/david/blog/2014/manifeste-developpeur/" title="Accéder à l’article complet">Manifeste de développeur</a>,
  1162. <a href="/david/blog/2013/confort-convivialite/" title="Accéder à l’article complet">Confort et convivialité</a>,
  1163. <a href="/david/blog/2013/testament-numerique/" title="Accéder à l’article complet">Testament numérique</a>,
  1164. et <a href="/david/blog/" title="Accéder aux archives">bien d’autres…</a>
  1165. </p>
  1166. <p>
  1167. On peut <a href="mailto:david%40larlet.fr" title="Envoyer un courriel">échanger par courriel</a>. Si éventuellement tu souhaites que l’on travaille ensemble, tu devrais commencer par consulter le <a href="http://larlet.com">profil dédié à mon activité professionnelle</a> et/ou contacter directement <a href="http://scopyleft.fr/">scopyleft</a>, la <abbr title="Société coopérative et participative">SCOP</abbr> dont je fais partie depuis six ans. Je recommande au préalable de lire <a href="/david/blog/2018/cout-site/" title="Attention ce qui va suivre peut vous choquer">combien coûte un site</a> et pourquoi je suis plutôt favorable à une <a href="/david/pro/devis/" title="Discutons-en !">non-demande de devis</a>.
  1168. </p>
  1169. <p>
  1170. Je ne traque pas ta navigation mais mon
  1171. <abbr title="Alwaysdata, 62 rue Tiquetonne 75002 Paris, +33.184162340">hébergeur</abbr>
  1172. conserve des logs d’accès.
  1173. </p>
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