A-Infos (en) Brazil, Charter of Principles of the Anarchist Federation of Rio de Janeiro (FARJ)

Anarchism is a political ideology of social transformation, which is expressed through an 
anti-authoritarian mode of reflection, interpretation and intervention on reality. It 
constitutes a revolutionary theory that struggles against all forms of exploitation and 
oppression. It has its historical origins in the working class struggles over almost two 
centuries. Committed to these principles, which are a continuation of the 
organisationalist current of anarchism, the Federação Anarquista do Rio de Janeiro (FARJ) 
proposes to work – now and without intermediations – in order to interfere in the 
different realities that make up the universe of social movements. ---- To achieve its 
intended goals – to move immediately towards a world where all are free and equal – the 
FARJ will respect the firm ethical precepts that sustain it, promoting the development of 
a political culture that is based on respect for the plurality of perspectives and 
affinity of objectives.


Charter of Principles of the Anarchist Federation of Rio de Janeiro (Federação Anarquista 
do Rio de Janeiro - FARJ)

“We desire the freedom and well-being of all men, all without exception. We want that 
every human being can develop and live in the happiest way possible. And we believe that 
this freedom and this well-being cannot be given by a man or by a party, but that everyone 
should find in themselves their conditions, and conquer them.
We consider that only the most complete application of the principle of solidarity can 
destroy war, oppression and exploitation, and solidarity can only be born of free 
agreement, of the spontaneous and desired harmonising of all concerned.” - Errico Malatesta

Anarchism is a political ideology of social transformation, which is expressed through an 
anti-authoritarian mode of reflection, interpretation and intervention on reality. It 
constitutes a revolutionary theory that struggles against all forms of exploitation and 
oppression. It has its historical origins in the working class struggles over almost two 
centuries. Committed to these principles, which are a continuation of the 
organisationalist current of anarchism, the Federação Anarquista do Rio de Janeiro (FARJ) 
proposes to work – now and without intermediations – in order to interfere in the 
different realities that make up the universe of social movements.

To achieve its intended goals – to move immediately towards a world where all are free and 
equal – the FARJ will respect the firm ethical precepts that sustain it, promoting the 
development of a political culture that is based on respect for the plurality of 
perspectives and affinity of objectives.

The FARJ is an organisation of active minority, made up of militants conscious of their 
historical responsibility ("a subject who has a libertarian ethic knows why they're 
struggling and is able to explain the ideological motives of struggle, [and] has 
commitment and self-discipline to carry out the tasks undertaken " – Ideal Peres). It 
proposes a radical transformation of society having as its starting point everyday popular 
life. It seeks always to support the development and strengthening of self-organisation, 
in the construction of independent and combative activities, in order that we all achieve 
a truly just society, free and equal, within the conception that each of its components is 
only an interim fighter inserted in the continued pursuit of human beings but for the 
realisation of the perfect dream, at least for creating the best possible utopias. To this 
end, the FARJ always seeks to support the training and development of other self-managed 
organisations, participating combatively in the day-to-day struggles of popular movements 
in action, first, in Brazil, in Latin America and especially in Rio de Janeiro.

To achieve these objectives, the FARJ has well-defined principles and content. The 
assumption of coherence with these principles is what determines ideological authenticity 
pertaining to anarchism.

In summary, these principles are:

1. Freedom

Freedom is the founding principle of anarchism. The struggle for freedom precedes anarchy. 
The desire to be free – from the contingencies of nature, principally, and, in the second 
instance, from human predators themselves, which by means of instruments of domination 
suffocate true egalitarian and fraternal dynamics – is the axis around which, in a 
permanent process historical, social, political and economic transformations turn. 
Individual freedom, however, can only find its greatest expression in collective freedom. 
States, capitalism and their results, class society, false educational principles, 
authoritarian family practices and ideologies of mass alienation, as well as mistaken 
theories of social emancipation, which lead to the formation of new tyrannies, currently 
constitute the greatest obstacles to the full libertarian development of humanity.
2. Ethics and Values

The libertarian ethic is synonymous with anarchism, and is its backbone. It is a 
non-negotiable militant commitment, and presupposes consistency between life and ideology, 
that is, living anarchism. We understand that the ends are in the means, just as the tree 
is in the seed, and that we will only arrive at libertarian ends with political 
responsibility and through libertarian means. Ethics are exercised in mutual respect, and 
are responsible for defining the priority of values.
3. Federalism

Federalism is a non-hierarchical method of political organisation of society. It 
presupposes the decentralisation of the process of decision-making and enables the 
integration of self-managed nuclei at all levels.
It is based on mutual aid and on free association, with equal rights and duties for all. 
We consider it essential that the federal units exercise their right to deliberate, 
through delegations taken in the grassroots assemblies, guided by agreed principles, and 
having the organisational and militant commitment to abide by the resolutions of the 
council of delegates, thus respecting the decisions of the federative body.

4. Internationalism

Internationalism is exercised, in practice, through federalism. We understand that 
internationalism is enriched by respect for diversity of cultural practices and is 
practiced by the solidarity of struggles and through social self-management.
5. Self-management

An anti-capitalist and anti-statist method of socio-economic management at all levels. It 
is characterised as the management of the means of production and social organisation for 
the benefit of the collectivity; it is exercised from the grassroots entities, with equal 
rights and participation of all responsible.
Self-management, as a process of constructing the new, while still living with the current 
outdated system, potentiates the transformations that point to an egalitarian society.

6. Direct Action

A method of action based on individual and collective protagonism. It is marked by 
horizontality and by a minimum of intermediation that, when necessary, does not result in 
the emergence of decision-making centres separated from those concerned.
Direct action is expressed in multiple variants and at all levels and expression, 
connecting the workers and oppressed to the centre of political action.

“Only direct action shakes thrones, threatens tyrannies, convolves worlds; it alone, 
principally, educates and strengthens the dispossessed people in their millennial 
struggle. Direct action is the revolution.” (José Oiticica)

7. Class struggle

We affirm our identity as workers. We fight for a classless society in which everyone can 
work and have the right to a dignified life. To achieve this objective, we consciously 
face a daily class struggle against the exploitative elites and the state. We believe that 
the end of class society will only be achieved with the emancipation of the oppressed in 
the process of the social revolution.
8. Political Practice and Social Insertion

We understand that, as workers, our intervention must be guided by our own social reality, 
based on the struggles that we face in our daily lives. However, considering that we 
anarchists believe that political action involves a greater commitment to social causes, 
we must always seek to relate our own militant practice to the diverse manifestations of 
popular struggles. Therefore, we believe that any expressions in this direction in the 
social, cultural, peasant, trade union, student, community, ecological etc. camps – as 
long as inserted in the context of the struggles for freedom – contemplate our political 
practice of social insertion.
9. Mutual Aid

We propose to achieve active solidarity in struggle, fraternising with all comrades truly 
working for a more just and egalitarian world. Thus, we consider that mutual aid is a 
logical and direct consequence of the set of principles of anarchism, since we can only 
implement them through effective solidarity between the exploited and oppressed.
***

Our conception is that anarchism, as social thought, does not allow the separating of 
theory and practice, ends from means and action from transformation; it does not allow for 
rigid frameworks wishing to establish, for the attitudes of militants, an abstract model 
that determines their principles and strategies. Anarchism, by being anti-dogmatic and 
establishing freedom as its primary concern, seeks in the evident contradictions of the 
capitalist system its field of action. Therefore, it is within the class struggle that the 
anarchists must be, while having a society of oppressed and oppressors, of bosses and 
workers, owners and dispossessed. However, as anarchists understand that the class 
struggle is a means and not an ends, they must be on the alert for certain interpretations 
of authoritarian meaning that conceive of history as the mere result of the struggle 
between classes. If there really is a factor that transforms history for libertarians, it 
can only be the result of the struggle continually engendered by revolutionaries against 
oppression and in search of solidarity. For anarchists, man isn’t, in the new society, a 
simple result of historical materialism. Men are not forged by the hammer blows levelled 
by predetermined dialectics nor by some scheme that transcends them to concrete action.
Therefore, direct action is not only a means or methodology of combat, but the only way to 
materialise, in attitudes, the desire for individual and collective transformation. In 
this way the anarchists, who never sought a scientistic systematisation of their social 
thought, affirm that only through concrete actions can the radical process of 
transformation result.

Without masters or dogmas, libertarian militants proceed advocating social insertion in 
the most pressing issues of their lives. Such a relationship puts in the hands of the 
people and other organised groups the task of changing everything to please everyone. We 
think that anarchic elements were present in the classless societies of yesterday, and 
continue, in those of today, not because they represent the result of economic 
contradictions, but to express, in the fullest form, the desire for freedom common to all 
individuals and communities throughout time. For this anarchism served, in the nineteenth 
and twentieth centuries, as an important inspiration for the struggle against the 
bourgeoisie in the same way as it should determine the ethical standards of the future 
anarchic society.

Translation: Jonathan - ZACF

Related Link: http://farj.org
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