A-Infos (en) Spaine, Regeneracion: Peaceful Masculinities for a Reformulation of Libertarian Socialism (ca, de, fr, it, pt, tr)[machine translation]

After many years burdened by dogmas and self-destructive practices 
within the libertarian movement, it seems that a range of possibilities 
is finally opening up for critiquing the organizational logics and key 
concepts that prevented a sincere debate capable of transforming 
reality. This is not to diminish the progress (however partial) made in 
recent years. But some issues still need to be fully addressed. At least 
one. ---- Many libertarian spaces in recent years suffered from a severe 
lack of female representation and dissident gender identities. This fact 
alone should make us reflect on how we have inhabited libertarian spaces.

The experience of many comrades in these spaces describes a tacit 
acceptance of the most conventional and toxic values of masculinity, 
wrapped in a liberating ideology. These groups exalt values such as 
rigid convictions and bravado, frequently transforming their activities 
into a quest for prestige rather than genuine political action. This, in 
turn, relegates activities considered less prestigious to a secondary 
role. Among these, reproductive labor, and particularly care work, stand 
out. This marginalization largely explains the periodic disarticulation 
and fragmentation of social movements, which leave behind small groups 
often more focused on squabbles and rivalries than on social 
transformation. Furthermore, the other major consequence of these 
masculinized dynamics is the glorification of action for its own sake, 
where acting becomes the de facto objective of the organization, 
progressively sidelining the aforementioned social transformation.

This is not to say that values such as conviction or courage cannot be 
functional for a specific practice, but rather that they become 
dysfunctional when they become an uncritical and normalized condition. a 
sine qua non for participating in the space, being heard, and demanding 
attention and agency. Ultimately, a way of inhabiting that brings us 
closer to hegemonic masculinities.

We are convinced that these ways of relating were reproduced similarly 
throughout much of the State, and that these dynamics have contributed 
to building a form of coexistence within anarchism that tends toward 
confrontation, hindering reflection on our own behavior and making it 
impossible for us to reach agreements in many areas.

This way of functioning, once normalized, does not only affect men, but, 
as a necessary condition for exercising agency, it meant a forced 
adaptation for the women and dissidents who were active alongside us. 
Often, aggressive attitudes, mistaken for militant conviction, were also 
practiced by them. Similarly, it also affects men who don't identify 
with that classic or toxic masculinity, who are often forced into a 
subservience and complicity that bears witness to a type of power 
closely linked to gender dynamics.

And we don't find these behaviors exclusively in political spaces. In 
leisure activities organized by social movements, behaviors directly 
related to the most toxic masculinity and machismo are regularly 
reproduced: violence, alcohol and drug abuse, and disrespectful behavior 
towards comrades. The constant repetition of these behaviors, despite 
the actions, conversations, and assembly decisions theoretically 
accepted by everyone, wears down comrades, who generally have to manage 
these situations during leisure time, in addition to the assemblies.

We know that today we are at a different point, and that it is 
appropriate to try to close the previous cycle. We see younger people 
practicing somewhat more relaxed forms of masculinity. We think they no 
longer confuse flexibility in reaching agreements with a lack of 
firmness, nor are they so easily swayed by pride when it comes to 
admitting a mistake. But this shouldn't be an excuse to avoid addressing 
such a complex issue, as it has enormous implications for achieving a 
libertarian political program: being slightly better doesn't solve the 
problem. The situation remains such that the majority of those occupying 
these spaces are cisgender men.

Consider how the personalities of the main political leaders globally 
perfectly conform to traditional masculinity. Can we conceive of a 
genocide like the one happening in Palestine without a complete absence 
of empathy? Or Trump's attitude toward his own allies without rampant 
narcissism? Or what about Putin's ambitions in Eastern Europe, devoid of 
obvious Machiavellianism? The most toxic attitudes of dominant 
masculinity lead us toward forms of public affairs management typical of 
authoritarian governments, and these not only have repercussions in the 
highest echelons of international politics but are also present in the 
construction of anti-capitalist organizations. For this very reason, it 
is urgent to reflect on what behaviors, reactions, and silences we want 
to normalize in our spaces.

And yes, we can say that these masculinities were there before we 
arrived. Even that our actions reflect a wound and that we treat others 
the same way we were treated. And yes, this explains, but it doesn't 
justify. Who are we today? Who do we want to be tomorrow? What kind of 
masculinities do we want to normalize for this reformulation of 
anarchism? And yes, patriarchy affects us all, and we're all quite toxic 
at times, but now it's we, as men, who are called upon to step forward 
for two reasons. First, because they already did. Second, because that 
construction of "classic" anarchist masculinity was (was it?) directly 
based on us.

Are we fostering, in our debates and interactions, the creation of more 
livable spaces? Isn't the lack of women and dissident identities in our 
recent organizations also related to this? Clearly, this isn't the only 
reason, and to address this issue, we should also consider the rejection 
by a large part of the population of aligning themselves with 
established political identities, which they perceive as unattractive, 
even though in their daily lives they share the values of libertarian 
socialism. But this, again, doesn't diminish our responsibility in the 
slightest.

It's related. But we have a field in which to work, one way or another.

It is within our power to normalize, from this moment forward, ways of 
inhabiting libertarian environments based on non-hegemonic 
masculinities. Peaceful masculinities that do not succumb to fratricidal 
logic, that reject the patriarchal pact, that assume their 
responsibilities, that admit their mistakes, and that are flexible in 
their positions to reach agreements. Likewise, we must reflect on the 
extent to which these new masculinities are due to a readjustment of the 
system to ensure its perpetuation.

However, individual accountability, while necessary, is not enough. 
Relying solely on it is to revert to the (neo)liberal logic of blaming 
people for systemic problems. We have a personal responsibility to 
change these behaviors, but perhaps the most effective tool for 
achieving this lies in collective agreements. These agreements also have 
the immense advantage that we can include in this process the ideas and 
opinions of the people who are directly affected by our behavior.

That is why we must emphasize the importance of a collective vision 
versus the individualized solution advocated by "liberal feminism." Just 
as it is fundamental to promote individual reflection, it is also 
crucial to propose collective solutions. For example, establishing 
moderation tools and applying them in assemblies; promoting shared 
reflection through training and group activities; or the equitable 
distribution of less visible tasks through methods such as scheduling or 
drawing lots, instead of leaving it to the voluntarism that leads to it 
falling on "the usual suspects." Perhaps in this way, new transformative 
movements could begin to shed the scourges of sexism and toxic 
masculinity, paving the way for new ways of thinking, priorities, and 
actions far removed from the pre-political conceptions held by those 
most resistant to change.

Masculinities by Xesta.

https://regeneracionlibertaria.org/2025/12/19/masculinidades-pacificas-para-unha-reformulacion-do-socialismo-libertario/
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