On Arishima Takeo’s liberation of his tenant farmers in 1922 and declaration of cooperative ownership, he created a space for the proliferation of anarchist thought in a completely new and undefined sphere.[1] Consequently, the Arishima cooperative farm in Hokkaido can be used to redefine traditional notions of anarchism as ‘anti-modern’ and trace the movement of Japanese anarchism into a global sphere.
20th Century anarchism was characterised by a total rejection of state in favour of social revolution.[2] Revolutionary discourse focused on a cultural transformation with emphasis on the individual. In historiography, therefore, it has been misunderstood as introspective and anti-modern due to anarchist’s intellectual isolation from the recognised structure of the state.[3] Furthermore, the proliferation of isolated Japanese anarchist communities has resulted in depictions of these groups as remote spheres with little connection to the globalised world or political trends.[4] These ideas were reversed by Sho Konishi, who traces the expansion of anarchism to the ‘opening’ of Japan in the 1950s (Kaikoku) where the cultural and intellectual spheres of Russia and Japan merged.[5] He believed that anarchism adopted a transnational and global character which propelled it into modernity.
This is exemplified in the development of the Arishima cooperative farm and its creation of a new space and time. This did not isolate the community but distinguished them from their origins as tenant farmers and consequently propelled them into the sphere of modernity with a new identity. The Cooperative Living Handbook contained a history of the farm and was used to affirm membership in the cooperative.[6] As such, it became a physical demonstration of the connection with a shared heritage that had been constructed around the new freedom of the cooperative. The book served to create a new timeline of history as a reconstruction of the past that legitimised their liberation and placed them firmly in a trajectory of modernisation.
Additionally, the division of space was significant in the construction of a new space and time. Monuments and objects commemorating original members of the cooperative were placed in the centre of the community and used to mark out meeting forums.[7] These were viewed as symbolic objects which affirmed the overturning of the old ideological order in favour of liberation. They reflected the desire for a similar process in the wider political structures of Japan. The physical demarcation of space with such objects suggests that tenants sought to separate their new freedom as a new sphere of possibility which had no relation to the community’s past constraints as tenant farmers. It further implies that for the Arishima farmers, time renewed and began again upon their liberation. As such, this demonstrates that, far from internalised, the cooperative saw itself at the forefront of progress, looking forward into a devolved era of change.
Moreover, the Arishima cooperative did succeed in integrating itself into a wider global narrative. The farm held festivals, including the Autumn Harvest Festival and children’s Olympic festivals, which were open to outsiders and became known throughout the region.[8] Not only did the cooperative look forwards, but it aimed to do so in conjunction with surrounding communities. The proliferation of anarchist thought across the region is exemplified in the adoption of Anarchism by the Hokkaido-wide industrial cooperative in 1926.[9] Additionally, the Agricultural Industrial Cooperative Association published its journal ‘Kyoei’, which sought to promote ‘world thinking’ amongst agricultural labourers. Within this, we can see the Arishima anarchist thought centred within global anarchist thought as the communities sought to educate and connect with the wider world as their practices of mutual aid ‘sogo fujo’ united with wider global narratives of mass liberation.
The Arishima anarchist cooperative can therefore be used to trace the evolution of anarchist thought from a local sphere to global narrative. The vision of the farmers at the forefront of progress allowed for the creation of a new space and time through physical means. This allows for a revision of Japanese anarchism as modern and international. Throughout its evolution, the Arishima Cooperative remained engaged with the intellectual spheres around them as they forged their community to become a vehicle of progress which symbolised a new modernity.
[1] Sho Konishi, “Ordinary Farmers Living Anarchist Time: Arishima Cooperative Farm in Hokkaido, 1922–1935.” Modern Asian Studies, vol. 47, no. 6, (2013), p.1845.
[2] Arif Dirlik, Anarchism in the Chinese Revolution, (London 1991), p.29.
[3] Sho Konishi, “Ordinary Farmers”, p.1848.
[4] James Scott in Sho Konishi, “Ordinary Farmers”, P.1848
[5] Sho Konishi, Anarchist Modernity: Cooperatism and Japanese-Russian Intellectual Relations in Modern Japan, (Massachusetts 2013), p.2.
[6] Sho Konishi, “Ordinary Farmers”, P.1858.
[7] Ibid, P.1867
[8] Ibid, p.1878, p1882.
[9] Ibid, p.1884.