Aself-managed social center, also known as anautonomous social center, is a self-organizedcommunity center in whichanti-authoritarians put on voluntary activities. These autonomous spaces, often in multi-purpose venues affiliated withanarchism, can include bicycle workshops,infoshops, libraries,free schools, meeting spaces,free stores and concert venues. They often become political actors in their own right.
The centers are found worldwide, for example inItaly, the United States and theUnited Kingdom. They are inspired by theanarchist movement along with left-wing movements andintentional communities. They aresquatted, rented, or owned cooperatively.
Self-managed social centers vary in size and function depending on local context.[1] Uses can include aninfoshop, a radical bookshop, a resource centre offering advice, ahacklab, a café, a bar, an affordable gig space, independent cinema or ahousing co-operative.[2] As well as providing a space for activities, these social centers can become actors in opposing local issues such asgentrification ormegaprojects.[3][4] Alongside protest camps, social centers are projects in which thecommons are created and practiced.[5]
Western anarchists have long created enclaves in which they could live their societal principles of non-authoritarianism, mutual aid, gifting, and conviviality in microcosm.[6] Some of these community sites include Wobbly union halls (1910s, 1920s), Barcelonan community centers during theSpanish Revolution, andsquatted community centers since the 1960s. They share a lineage with the radicalintentional communities that have periodically surfaced throughout history[7] and are sometimes termedTemporary Autonomous Zones[6] or "free spaces", in which a counter-hegemonic resistance can form arguments and tactics.[8] Anarchists outside the class-struggle and workplace activism tradition instead organize through autonomous spaces including social centers, squats, camps, and mobilizations.[9] While these alternative institutions tend to exist in transience, their proponents argue that their ideas are consistent between incarnations and that temporary institutions prevents government forces from easily clamping down on their activities.[10]
A free, orautonomous, space is defined as a place independent from dominant institutions and ideologies, formedoutside standard economic relations, and fostering self-directing freedom through self-reliance. These nonhierarchical rules encourage experimental approaches to organization, power-sharing, social interaction, personal development, and finance.[11] Social centers can be squatted, rented, or owned cooperatively. They are largely self-maintained by volunteers and often close for reasons of burnout and reduced participation, especially if participant free time wanes as their economic circumstances change.[12]
Since the 1980s,[13] young Italians maintainedself-managed social centers (centri sociali) where they gathered to work on cultural projects, listen to music, discuss politics, and share basic living information.[14] These projects are often squatted, and are known asCentro Sociale Occupato Autogestito (CSOA) (squatted self-managed social centers).[15] By 2001, there were about 150 social centers, set up in abandoned buildings such as former schools and factories.[16] These centers operate outside state and free market control,[16] and have an oppositional relationship with the police, often portrayed by conservative media as magnets for crime and illicit behavior. The Italian cultural centers were sometimes funded by city cultural programming.[14]
In the United States, self-managed social centers primarily take the form of infoshops and radical bookstores, such asBluestockings in New York City andRed Emma's in Baltimore.[12] Since the 1990s, North American anarchists have created community centers, infoshops, and free spaces to foster alternative cultures, economies, media, and schools as a counterculture with ado-it-yourself ethic. These social spaces, as distinguished from regional intentional communities of the midcentury, often seek to integrate their community with the existing urban neighborhood instead of wholly "dropping out" of society to rural communes.[7]
The rise ofsocial centres in the United Kingdom as cultural activity and political organizing hubs has been a major feature of the region's radical and anarchist politics.[17] For example, the1 in 12 Club inBradford provides a café, a children's play area, a bar, aninfoshop, large meeting areas and concert spaces.[18]
Infoshops are multi-functional spaces that disseminatealternative media and provide a forum for alternative cultural, economic, political, and social activities.[19] Individual infoshops vary in features but can include a small library or reading room and serve as a distribution center for both free and priced/retail alternative media,[20] particularly media with revolutionary anarchist politics.[21] While infoshops can serve as a kind of community library, they are designed to meet the information needs of its users rather than to compete with the public library or pre-existing information centers.[22] For alternative publishers and activist groups, infoshops can offer low-costreprographic services fordo-it-yourself publications, and provide a postal mail delivery address for those who cannot afford apost office box or receive mail at a squatted address. In the 1990s, available tools ranged from no-frillsphotocopiers todesktop publishing software. Besides these print publication functions, infoshops can also host meetings, discussions, concerts, or exhibitions.[20] For instance, as activist video grew in the 1990s, infoshops screened films and hosted discussion groups that, in turn, encouraged debate andcollective action.[19] The infoshop attempts to offer a space where individuals can publish without the restrictions of the mainstream press[8] and discuss alternative ideas unimpeded by homophobia, racism, and sexism.[23]
Organized by political activists, infoshops are often independent, precariously self-funded, and unaffiliated with any organization or council. They too are often staffed by their own self-selected users as volunteers[22] and like the anarchist media they distribute, operate on inexpensive, borrowed, or donated resources, such as secondhand computers and furniture.[24] As a result, infoshops and other marginal institutions are often short-lived, with minimal income to pay their short-term leases on rented storefronts.[25] Infoshops sometimes combine the function of other alternative venues: vegetarian cafés, independentrecord stores,head shops, and alternative bookstores.[20] But foremost, infoshops disseminate information, serving as library, archive, distributor, retailer,[21] and hub of an informal and ephemeral network of alternative organizations and activists.[26]
Anarchists, in pursuit of freedom fromdogma, believe that individuals must not be socialized into acceptance of authority or dogma as part of their education.[27] In contrast to traditional schools, anarchist free schools are autonomous, nonhierarchical spaces intended for educational exchange and skillsharing.[28] They do not have admittance criteria or subordinate relations between teacher and student. Free schools follow a loosely structured program that seeks to defy dominant institutions and ideologies under anonhierarchical division of power and prefigure a more equitable world. Classes are run by volunteers and held in self-managed social centers, community centers, parks, and other public places.[29]
Free schools follow in theanarchist education lineage from Spanish anarchistFrancisco Ferrer'sEscuela Moderna and resulting modern school movement in the early 1900s, through the predominantly Americanfree school movement of the 1960s.[30] The American anarchistPaul Goodman, who was prominent in this latter movement, advocated for small schools for children to be held in storefronts and to use the city as its classroom.[31]
In one example, a free school in Toronto grew from the closure of acountercultural community café with the opening of an anarchist free space. It sought to share ideas about how to create anti-authoritarian social relations through a series of classes. All were invited to propose and attend classes, whose topics included: 1920slove songs, alternativeeconomics,street art, critiques ofpatriarchy and how to combatviolence against women. The longest running classes were those that introduced anarchism and related politics of syndicalism and libertarian socialism. The course instructors served as facilitators, providing texts and encouraging participation, rather than as top-down lectures. The free space also hosted art events, parties, and conversational forums. Other initiatives were short-lived or nonstarters, such as an anemic lending library and free used goods table.[32] Another free school in Nottingham found skillshare-oriented classes with more traditional pedagogy more popular than sessions on radical education.[33]
Similar to free schools, free university projects are run from college campuses most prominently in Europe. Organized by volunteer student collectives, participants in these initiatives experiment with the process of learning and are not designed to replace the traditional university.[34]
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