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https://en.wikipedia.org/wiki/Anarchism

Anarchism

Anarchism is a political philosophy and movement that is sceptical of authority and rejects all involuntary, coercive forms of hierarchy. Anarchism calls for the abolition of the state, which it holds to be unnecessary, undesirable, and harmful. As a historically left-wing movement, placed on the farthest left of the political spectrum, it is usually described alongside communalism and libertarian Marxism as the libertarian wing (libertarian socialism) of the socialist movement, and has a strong historical association with anti-capitalism and socialism. Humans lived in societies without formal hierarchies long before the establishment of formal states, realms, or empires. With the rise of organised hierarchical bodies, scepticism toward authority also rose. Although traces of anarchist thought are found throughout history, modern anarchism emerged from the Enlightenment. During the latter half of the 19th and the first decades of the 20th century, the anarchist movement flourished in most parts of the world and had a significant role in workers' struggles for emancipation. Various anarchist schools of thought formed during this period. Anarchists have taken part in several revolutions, most notably in the Paris Commune, the Russian Civil War and the Spanish Civil War, whose end marked the end of the classical era of anarchism. In the last decades of the 20th and into the 21st century, the anarchist movement has been resurgent once more. Anarchism employs a diversity of tactics in order to meet its ideal ends which can be broadly separated into revolutionary and evolutionary tactics; there is significant overlap between the two, which are merely descriptive. Revolutionary tactics aim to bring down authority and state, having taken a violent turn in the past, while evolutionary tactics aim to prefigure what an anarchist society would be like. Anarchist thought, criticism, and praxis have played a part in diverse areas of human society. Criticism of anarchism include claims that it is internally inconsistent, violent, or utopian. Etymology, terminology, and definition The etymological origin of anarchism is from the Ancient Greek anarkhia, meaning "without a ruler", composed of the prefix an- ("without") and the word arkhos ("leader" or "ruler"). The suffix -ism denotes the ideological current that favours anarchy. Anarchism appears in English from 1642 as anarchisme and anarchy from 1539; early English usages emphasised a sense of disorder. Various factions within the French Revolution labelled their opponents as anarchists, although few such accused shared many views with later anarchists. Many revolutionaries of the 19th century such as William Godwin (1756–1836) and Wilhelm Weitling (1808–1871) would contribute to the anarchist doctrines of the next generation but did not use anarchist or anarchism in describing themselves or their beliefs. The first political philosopher to call himself an anarchist () was Pierre-Joseph Proudhon (1809–1865), marking the formal birth of anarchism in the mid-19th century. Since the 1890s and beginning in France, libertarianism has often been used as a synonym for anarchism and its use as a synonym is still common outside the United States. Some usages of libertarianism refer to individualistic free-market philosophy only, and free-market anarchism in particular is termed libertarian anarchism. While the term libertarian has been largely synonymous with anarchism, its meaning has more recently diluted with wider adoption from ideologically disparate groups, including both the New Left and libertarian Marxists, who do not associate themselves with authoritarian socialists or a vanguard party, and extreme cultural liberals, who are primarily concerned with civil liberties. Additionally, some anarchists use libertarian socialist to avoid anarchism's negative connotations and emphasise its connections with socialism. Anarchism is broadly used to describe the anti-authoritarian wing of the socialist movement. Anarchism is contrasted to socialist forms which are state-oriented or from above. Scholars of anarchism generally highlight anarchism's socialist credentials and criticise attempts at creating dichotomies between the two. Some scholars describe anarchism as having many influences from liberalism, and being both liberals and socialists but more so, while most scholars reject anarcho-capitalism as a misunderstanding of anarchist principles. While opposition to the state is central to anarchist thought, defining anarchism is not an easy task for scholars, as there is a lot of discussion among scholars and anarchists on the matter, and various currents perceive anarchism slightly differently. Major definitional elements include the will for a non-coercive society, the rejection of the state apparatus, the belief that human nature allows humans to exist in or progress toward such a non-coercive society, and a suggestion on how to act to pursue the ideal of anarchy. History Pre-modern era Before the establishment of towns and cities, an established authority did not exist. It was after the creation of institutions of authority that anarchistic ideas espoused as a reaction. The most notable precursors to anarchism in the ancient world were in China and Greece. In China, philosophical anarchism (the discussion on the legitimacy of the state) was delineated by Taoist philosophers Zhuang Zhou and Laozi. Alongside Stoicism, Taoism has been said to have had "significant anticipations" of anarchism. Anarchic attitudes were also articulated by tragedians and philosophers in Greece. Aeschylus and Sophocles used the myth of Antigone to illustrate the conflict between rules set by the state and personal autonomy. Socrates questioned Athenian authorities constantly and insisted on the right of individual freedom of conscience. Cynics dismissed human law (nomos) and associated authorities while trying to live according to nature (physis). Stoics were supportive of a society based on unofficial and friendly relations among its citizens without the presence of a state. In medieval Europe, there was no anarchistic activity except some ascetic religious movements. These, and other Muslim movements, later gave birth to religious anarchism. In the Sasanian Empire, Mazdak called for an egalitarian society and the abolition of monarchy, only to be soon executed by Emperor Kavad I. In Basra, religious sects preached against the state. In Europe, various sects developed anti-state and libertarian tendencies. Renewed interest in antiquity during the Renaissance and in private judgment during the Reformation restored elements of anti-authoritarian secularism, particularly in France. Enlightenment challenges to intellectual authority (secular and religious) and the revolutions of the 1790s and 1848 all spurred the ideological development of what became the era of classical anarchism. Modern era During the French Revolution, partisan groups such as the Enragés and the saw a turning point in the fermentation of anti-state and federalist sentiments. The first anarchist currents developed throughout the 18th century as William Godwin espoused philosophical anarchism in England, morally delegitimising the state, Max Stirner's thinking paved the way to individualism and Pierre-Joseph Proudhon's theory of mutualism found fertile soil in France. By the late 1870s, various anarchist schools of thought had become well-defined and a wave of then unprecedented globalisation occurred from 1880 to 1914. This era of classical anarchism lasted until the end of the Spanish Civil War and is considered the golden age of anarchism. Drawing from mutualism, Mikhail Bakunin founded collectivist anarchism and entered the International Workingmen's Association, a class worker union later known as the First International that formed in 1864 to unite diverse revolutionary currents. The International became a significant political force, with Karl Marx being a leading figure and a member of its General Council. Bakunin's faction (the Jura Federation) and Proudhon's followers (the mutualists) opposed state socialism, advocating political abstentionism and small property holdings. After bitter disputes, the Bakuninists were expelled from the International by the Marxists at the 1872 Hague Congress. Anarchists were treated similarly in the Second International, being ultimately expelled in 1896. Bakunin famously predicted that if revolutionaries gained power by Marx's terms, they would end up the new tyrants of workers. In response to their expulsion from the First International, anarchists formed the St. Imier International. Under the influence of Peter Kropotkin, a Russian philosopher and scientist, anarcho-communism overlapped with collectivism. Anarcho-communists, who drew inspiration from the 1871 Paris Commune, advocated for free federation and for the distribution of goods according to one's needs. At the turn of the century, anarchism had spread all over the world. It was a notable feature of the international syndicalism movement. In China, small groups of students imported the humanistic pro-science version of anarcho-communism. Tokyo was a hotspot for rebellious youth from countries of the far east, travelling to the Japanese capital to study. In Latin America, Argentina was a stronghold for anarcho-syndicalism, where it became the most prominent left-wing ideology. During this time, a minority of anarchists adopted tactics of revolutionary political violence. This strategy became known as propaganda of the deed. The dismemberment of the French socialist movement into many groups and the execution and exile of many Communards to penal colonies following the suppression of the Paris Commune favoured individualist political expression and acts. Even though many anarchists distanced themselves from these terrorist acts, infamy came upon the movement and attempts were made to exclude them from American immigration, including the Immigration Act of 1903, also called the Anarchist Exclusion Act. Illegalism was another strategy which some anarchists adopted during this period. Despite concerns, anarchists enthusiastically participated in the Russian Revolution in opposition to the White movement; however, they met harsh suppression after the Bolshevik government was stabilised. Several anarchists from Petrograd and Moscow fled to Ukraine, notably leading to the Kronstadt rebellion and Nestor Makhno's struggle in the Free Territory. With the anarchists being crushed in Russia, two new antithetical currents emerged, namely platformism and synthesis anarchism. The former sought to create a coherent group that would push for revolution while the latter were against anything that would resemble a political party. Seeing the victories of the Bolsheviks in the October Revolution and the resulting Russian Civil War, many workers and activists turned to communist parties which grew at the expense of anarchism and other socialist movements. In France and the United States, members of major syndicalist movements such as the General Confederation of Labour and the Industrial Workers of the World left their organisations and joined the Communist International. In the Spanish Civil War of 1936, anarchists and syndicalists (CNT and FAI) once again allied themselves with various currents of leftists. A long tradition of Spanish anarchism led to anarchists playing a pivotal role in the war. In response to the army rebellion, an anarchist-inspired movement of peasants and workers, supported by armed militias, took control of Barcelona and of large areas of rural Spain, where they collectivised the land. The Soviet Union provided some limited assistance at the beginning of the war, but the result was a bitter fight among communists and anarchists at a series of events named May Days as Joseph Stalin tried to seize control of the Republicans. Post-war era At the end of World War II, the anarchist movement was severely weakened. The 1960s witnessed a revival of anarchism, likely caused by a perceived failure of Marxism–Leninism and tensions built by the Cold War. During this time, anarchism found a presence in other movements critical towards both capitalism and the state such as the anti-nuclear, environmental, and peace movements, the counterculture of the 1960s, and the New Left. It also saw a transition from its previous revolutionary nature to provocative anti-capitalist reformism. Anarchism became associated with punk subculture as exemplified by bands such as Crass and the Sex Pistols. The established feminist tendencies of anarcha-feminism returned with vigour during the second wave of feminism. Black anarchism began to take form at this time and influenced anarchism's move from a Eurocentric demographic. This coincided with its failure to gain traction in Northern Europe and its unprecedented height in Latin America. Around the turn of the 21st century, anarchism grew in popularity and influence within anti-capitalist, anti-war and anti-globalisation movements. Anarchists became known for their involvement in protests against the World Trade Organization (WTO), the Group of Eight and the World Economic Forum. During the protests, ad hoc leaderless anonymous cadres known as black blocs engaged in rioting, property destruction and violent confrontations with the police. Other organisational tactics pioneered in this time include affinity groups, security culture and the use of decentralised technologies such as the Internet. A significant event of this period was the confrontations at the 1999 Seattle WTO conference. Anarchist ideas have been influential in the development of the Zapatistas in Mexico and the Democratic Federation of Northern Syria, more commonly known as Rojava, a de facto autonomous region in northern Syria. Thought Anarchist schools of thought have been generally grouped into two main historical traditions, social anarchism and individualist anarchism, owing to their different origins, values and evolution. The individualist current emphasises negative liberty in opposing restraints upon the free individual, while the social current emphasises positive liberty in aiming to achieve the free potential of society through equality and social ownership. In a chronological sense, anarchism can be segmented by the classical currents of the late 19th century and the post-classical currents (anarcha-feminism, green anarchism, and post-anarchism) developed thereafter. Beyond the specific factions of anarchist movements which constitute political anarchism lies philosophical anarchism which holds that the state lacks moral legitimacy, without necessarily accepting the imperative of revolution to eliminate it. A component especially of individualist anarchism, philosophical anarchism may tolerate the existence of a minimal state but claims that citizens have no moral obligation to obey government when it conflicts with individual autonomy. Anarchism pays significant attention to moral arguments since ethics have a central role in anarchist philosophy. Anarchism's emphasis on anti-capitalism, egalitarianism, and for the extension of community and individuality sets it apart from anarcho-capitalism and other types of economic libertarianism. Anarchism is usually placed on the far-left of the political spectrum. Much of its economics and legal philosophy reflect anti-authoritarian, anti-statist, libertarian, and radical interpretations of left-wing and socialist politics such as collectivism, communism, individualism, mutualism, and syndicalism, among other libertarian socialist economic theories. As anarchism does not offer a fixed body of doctrine from a single particular worldview, many anarchist types and traditions exist and varieties of anarchy diverge widely. One reaction against sectarianism within the anarchist milieu was anarchism without adjectives, a call for toleration and unity among anarchists first adopted by Fernando Tarrida del Mármol in 1889 in response to the bitter debates of anarchist theory at the time. Belief in political nihilism has been espoused by anarchists. Despite separation, the various anarchist schools of thought are not seen as distinct entities but rather as tendencies that intermingle and are connected through a set of uniform principles such as individual and local autonomy, mutual aid, network organisation, communal democracy, justified authority and decentralisation. Classical Inceptive currents among classical anarchist currents were mutualism and individualism. They were followed by the major currents of social anarchism (collectivist, communist and syndicalist). They differ on organisational and economic aspects of their ideal society. Mutualism is an 18th-century economic theory that was developed into anarchist theory by Pierre-Joseph Proudhon. Its aims include reciprocity, free association, voluntary contract, federation and monetary reform of both credit and currency that would be regulated by a bank of the people. Mutualism has been retrospectively characterised as ideologically situated between individualist and collectivist forms of anarchism. In What Is Property? (1840), Proudhon first characterised his goal as a "third form of society, the synthesis of communism and property." Collectivist anarchism is a revolutionary socialist form of anarchism commonly associated with Mikhail Bakunin. Collectivist anarchists advocate collective ownership of the means of production which is theorised to be achieved through violent revolution and that workers be paid according to time worked, rather than goods being distributed according to need as in communism. Collectivist anarchism arose alongside Marxism but rejected the dictatorship of the proletariat despite the stated Marxist goal of a collectivist stateless society. Anarcho-communism is a theory of anarchism that advocates a communist society with common ownership of the means of production, direct democracy and a horizontal network of voluntary associations, workers' councils and worker cooperatives, with production and consumption based on the guiding principle "From each according to his ability, to each according to his need." Anarcho-communism developed from radical socialist currents after the French Revolution but was first formulated as such in the Italian section of the First International. It was later expanded upon in the theoretical work of Peter Kropotkin, whose specific style would go onto become the dominating view of anarchists by the late 19th century. Anarcho-syndicalism is a branch of anarchism that views labour syndicates as a potential force for revolutionary social change, replacing capitalism and the state with a new society democratically self-managed by workers. The basic principles of anarcho-syndicalism are direct action, workers' solidarity and workers' self-management. Individualist anarchism is a set of several traditions of thought within the anarchist movement that emphasise the individual and their will over any kinds of external determinants. Early influences on individualist forms of anarchism include William Godwin, Max Stirner, and Henry David Thoreau. Through many countries, individualist anarchism attracted a small yet diverse following of Bohemian artists and intellectuals as well as young anarchist outlaws in what became known as illegalism and individual reclamation. Post-classical and contemporary Anarchist principles undergird contemporary radical social movements of the left. Interest in the anarchist movement developed alongside momentum in the anti-globalisation movement, whose leading activist networks were anarchist in orientation. As the movement shaped 21st century radicalism, wider embrace of anarchist principles signaled a revival of interest. Anarchism has continued to generate many philosophies and movements, at times eclectic, drawing upon various sources and combining disparate concepts to create new philosophical approaches. The anti-capitalist tradition of classical anarchism has remained prominent within contemporary currents. Contemporary news coverage which emphasizes black bloc demonstrations has reinforced anarchism's historical association with chaos and violence. Its publicity has also led more scholars in fields such as anthropology and history to engage with the anarchist movement, although contemporary anarchism favours actions over academic theory. Various anarchist groups, tendencies, and schools of thought exist today, making it difficult to describe the contemporary anarchist movement. While theorists and activists have established "relatively stable constellations of anarchist principles", there is no consensus on which principles are core and commentators describe multiple anarchisms, rather than a singular anarchism, in which common principles are shared between schools of anarchism while each group prioritizes those principles differently. Gender equality can be a common principle, although it ranks as a higher priority to anarcha-feminists than anarcho-communists. Anarchists are generally committed against coercive authority in all forms, namely "all centralized and hierarchical forms of government (e.g., monarchy, representative democracy, state socialism, etc.), economic class systems (e.g., capitalism, Bolshevism, feudalism, slavery, etc.), autocratic religions (e.g., fundamentalist Islam, Roman Catholicism, etc.), patriarchy, heterosexism, white supremacy, and imperialism." Anarchist schools disagree on the methods by which these forms should be opposed. The principle of equal liberty is closer to anarchist political ethics in that it transcends both the liberal and socialist traditions. This entails that liberty and equality cannot be implemented within the state, resulting in the questioning of all forms of domination and hierarchy. Tactics Anarchists' tactics take various forms but in general serve two major goals, namely to first oppose the Establishment and secondly to promote anarchist ethics and reflect an anarchist vision of society, illustrating the unity of means and ends. A broad categorisation can be made between aims to destroy oppressive states and institutions by revolutionary means on one hand and aims to change society through evolutionary means on the other. Evolutionary tactics embrace nonviolence, reject violence and take a gradual approach to anarchist aims, although there is significant overlap between the two. Anarchist tactics have shifted during the course of the last century. Anarchists during the early 20th century focused more on strikes and militancy while contemporary anarchists use a broader array of approaches. Classical era tactics During the classical era, anarchists had a militant tendency. Not only did they confront state armed forces, as in Spain and Ukraine, but some of them also employed terrorism as propaganda of the deed. Assassination attempts were carried out against heads of state, some of which were successful. Anarchists also took part in revolutions. Many anarchists, especially the Galleanists, believed that these attempts would be the impetus for a revolution against capitalism and the state. Many of these attacks were done by individual assailants and the majority took place in the late 1870s, the early 1880s and the 1890s, with some still occurring in the early 1900s. Their decrease in prevalence was the result of further judicial power and targeting and cataloging by state institutions. Anarchist perspectives towards violence have always been controversial. Anarcho-pacifists advocate for non-violence means to achieve their stateless, nonviolent ends. Other anarchist groups advocate direct action, a tactic which can include acts of sabotage or terrorism. This attitude was quite prominent a century ago when seeing the state as a tyrant and some anarchists believing that they had every right to oppose its oppression by any means possible. Emma Goldman and Errico Malatesta, who were proponents of limited use of violence, stated that violence is merely a reaction to state violence as a necessary evil. Anarchists took an active role in strike actions, although they tended to be antipathetic to formal syndicalism, seeing it as reformist. They saw it as a part of the movement which sought to overthrow the state and capitalism. Anarchists also reinforced their propaganda within the arts, some of whom practiced naturism and nudism. Those anarchists also built communities which were based on friendship and were involved in the news media. Revolutionary tactics In the current era, Italian anarchist Alfredo Bonanno, a proponent of insurrectionary anarchism, has reinstated the debate on violence by rejecting the nonviolence tactic adopted since the late 19th century by Kropotkin and other prominent anarchists afterwards. Both Bonanno and the French group The Invisible Committee advocate for small, informal affiliation groups, where each member is responsible for their own actions but works together to bring down oppression utilizing sabotage and other violent means against state, capitalism, and other enemies. Members of The Invisible Committee were arrested in 2008 on various charges, terrorism included. Overall, contemporary anarchists are much less violent and militant than their ideological ancestors. They mostly engage in confronting the police during demonstrations and riots, especially in countries such as Canada, Greece, and Mexico. Militant black bloc protest groups are known for clashing with the police; however, anarchists not only clash with state operators, they also engage in the struggle against fascists and racists, taking anti-fascist action and mobilizing to prevent hate rallies from happening. Evolutionary tactics Anarchists commonly employ direct action. This can take the form of disrupting and protesting against unjust hierarchy, or the form of self-managing their lives through the creation of counter-institutions such as communes and non-hierarchical collectives. Decision-making is often handled in an anti-authoritarian way, with everyone having equal say in each decision, an approach known as horizontalism. Contemporary-era anarchists have been engaging with various grassroots movements that are more or less based on horizontalism, although not explicitly anarchist, respecting personal autonomy and participating in mass activism such as strikes and demonstrations. In contrast with the big-A anarchism of the classical era, the newly coined term small-a anarchism signals their tendency not to base their thoughts and actions on classical-era anarchism or to refer to classical anarchists such as Peter Kropotkin and Pierre-Joseph Proudhon to justify their opinions. Those anarchists would rather base their thought and praxis on their own experience which they will later theorize. The decision-making process of small anarchist affinity groups plays a significant tactical role. Anarchists have employed various methods in order to build a rough consensus among members of their group without the need of a leader or a leading group. One way is for an individual from the group to play the role of facilitator to help achieve a consensus without taking part in the discussion themselves or promoting a specific point. Minorities usually accept rough consensus, except when they feel the proposal contradicts anarchist ethics, goals and values. Anarchists usually form small groups (5–20 individuals) to enhance autonomy and friendships among their members. These kinds of groups more often than not interconnect with each other, forming larger networks. Anarchists still support and participate in strikes, especially wildcat strikes as these are leaderless strikes not organised centrally by a syndicate. As in the past, newspapers and journals are used, and anarchists have gone online in the World Wide Web to spread their message. Anarchists have found it easier to create websites because of distributional and other difficulties, hosting electronic libraries and other portals. Anarchists were also involved in developing various software that are available for free. The way these hacktivists work to develop and distribute resembles the anarchist ideals, especially when it comes to preserving users' privacy from state surveillance. Anarchists organize themselves to squat and reclaim public spaces. During important events such as protests and when spaces are being occupied, they are often called Temporary Autonomous Zones (TAZ), spaces where art, poetry, and surrealism are blended to display the anarchist ideal. As seen by anarchists, squatting is a way to regain urban space from the capitalist market, serving pragmatical needs and also being an exemplary direct action. Acquiring space enables anarchists to experiment with their ideas and build social bonds. Adding up these tactics while having in mind that not all anarchists share the same attitudes towards them, along with various forms of protesting at highly symbolic events, make up a carnivalesque atmosphere that is part of contemporary anarchist vividity. Key issues As anarchism is a philosophy that embodies many diverse attitudes, tendencies, and schools of thought; disagreement over questions of values, ideology, and tactics is common. Its diversity has led to widely different uses of identical terms among different anarchist traditions which has created a number of definitional concerns in anarchist theory. The compatibility of capitalism, nationalism, and religion with anarchism is widely disputed, and anarchism enjoys complex relationships with ideologies such as communism, collectivism, Marxism, and trade unionism. Anarchists may be motivated by humanism, divine authority, enlightened self-interest, veganism, or any number of alternative ethical doctrines. Phenomena such as civilisation, technology (e.g. within anarcho-primitivism), and the democratic process may be sharply criticised within some anarchist tendencies and simultaneously lauded in others. Gender, sexuality, and free love As gender and sexuality carry along them dynamics of hierarchy, many anarchists address, analyse, and oppose the suppression of one's autonomy imposed by gender roles. Sexuality was not often discussed by classical anarchists but the few that did felt that an anarchist society would lead to sexuality naturally developing. Sexual violence was a concern for anarchists such as Benjamin Tucker, who opposed age of consent laws, believing they would benefit predatory men. A historical current that arose and flourished during 1890 and 1920 within anarchism was free love. In contemporary anarchism, this current survives as a tendency to support polyamory and queer anarchism. Free love advocates were against marriage, which they saw as a way of men imposing authority over women, largely because marriage law greatly favoured the power of men. The notion of free love was much broader and included a critique of the established order that limited women's sexual freedom and pleasure. Those free love movements contributed to the establishment of communal houses, where large groups of travelers, anarchists and other activists slept in beds together. Free love had roots both in Europe and the United States; however, some anarchists struggled with the jealousy that arose from free love. Anarchist feminists were advocates of free love, against marriage, and pro-choice (utilising a contemporary term), and had a similar agenda. Anarchist and non-anarchist feminists differed on suffrage but were supportive of one another. During the second half of the 20th century, anarchism intermingled with the second wave of feminism, radicalising some currents of the feminist movement and being influenced as well. By the latest decades of the 20th century, anarchists and feminists were advocating for the rights and autonomy of women, gays, queers and other marginalised groups, with some feminist thinkers suggesting a fusion of the two currents. With the third wave of feminism, sexual identity and compulsory heterosexuality became a subject of study for anarchists, yielding a post-structuralist critique of sexual normality. Some anarchists distanced themselves from this line of thinking, suggesting that it leaned towards an individualism that was dropping the cause of social liberation. Anarchism and education The interest of anarchists in education stretches back to the first emergence of classical anarchism. Anarchists consider proper education, one which sets the foundations of the future autonomy of the individual and the society, to be an act of mutual aid. Anarchist writers such as William Godwin (Political Justice) and Max Stirner ("The False Principle of Our Education") attacked both state education and private education as another means by which the ruling class replicate their privileges. In 1901, Catalan anarchist and free thinker Francisco Ferrer established the Escuela Moderna in Barcelona as an opposition to the established education system which was dictated largely by the Catholic Church. Ferrer's approach was secular, rejecting both state and church involvement in the educational process whilst giving pupils large amounts of autonomy in planning their work and attendance. Ferrer aimed to educate the working class and explicitly sought to foster class consciousness among students. The school closed after constant harassment by the state and Ferrer was later arrested. Nonetheless, his ideas formed the inspiration for a series of modern schools around the world. Christian anarchist Leo Tolstoy, who published the essay Education and Culture, also established a similar school with its founding principle being that "for education to be effective it had to be free." In a similar token, A. S. Neill founded what became the Summerhill School in 1921, also declaring being free from coercion. Anarchist education is based largely on the idea that a child's right to develop freely and without manipulation ought to be respected and that rationality would lead children to morally good conclusions; however, there has been little consensus among anarchist figures as to what constitutes manipulation. Ferrer believed that moral indoctrination was necessary and explicitly taught pupils that equality, liberty and social justice were not possible under capitalism, along with other critiques of government and nationalism. Late 20th century and contemporary anarchist writers (Paul Goodman, Herbert Read, and Colin Ward) intensified and expanded the anarchist critique of state education, largely focusing on the need for a system that focuses on children's creativity rather than on their ability to attain a career or participate in consumerism as part of a consumer society. Contemporary anarchists such as Ward claim that state education serves to perpetuate socioeconomic inequality. While few anarchist education institutions have survived to the modern-day, major tenets of anarchist schools, among them respect for child autonomy and relying on reasoning rather than indoctrination as a teaching method, have spread among mainstream educational institutions. Judith Suissa names three schools as explicitly anarchists schools, namely the Free Skool Santa Cruz in the United States which is part of a wider American-Canadian network of schools, the Self-Managed Learning College in Brighton, England, and the Paideia School in Spain. Anarchism and the state Objection to the state and its institutions is a sine qua non of anarchism. Anarchists consider the state as a tool of domination and believe it to be illegitimate regardless of its political tendencies. Instead of people being able to control the aspects of their life, major decisions are taken by a small elite. Authority ultimately rests solely on power, regardless of whether that power is open or transparent, as it still has the ability to coerce people. Another anarchist argument against states is that the people constituting a government, even the most altruistic among officials, will unavoidably seek to gain more power, leading to corruption. Anarchists consider the idea that the state is the collective will of the people to be an unachievable fiction due to the fact that the ruling class is distinct from the rest of society. Specific anarchist attitudes towards the state vary. Robert Paul Wolff believed that the tension between authority and autonomy would mean the state could never be legitimate. Bakunin saw the state as meaning "coercion, domination by means of coercion, camouflaged if possible but unceremonious and overt if need be." A. John Simmons and Leslie Green, who leaned toward philosophical anarchism, believed that the state could be legitimate if it is governed by consensus, although they saw this as highly unlikely. Beliefs on how to abolish the state also differ. Anarchism and the arts The connection between anarchism and art was quite profound during the classical era of anarchism, especially among artistic currents that were developing during that era such as futurists, surrealists and others. In literature, anarchism was mostly associated with the New Apocalyptics and the neo-romanticism movement. In music, anarchism has been associated with music scenes such as punk. Anarchists such as Leo Tolstoy and Herbert Read stated that the border between the artist and the non-artist, what separates art from a daily act, is a construct produced by the alienation caused by capitalism and it prevents humans from living a joyful life. Other anarchists advocated for or used art as a means to achieve anarchist ends. In his book Breaking the Spell: A History of Anarchist Filmmakers, Videotape Guerrillas, and Digital Ninjas, Chris Robé claims that "anarchist-inflected practices have increasingly structured movement-based video activism." Throughout the 20th century, many prominent anarchists (Peter Kropotkin, Emma Goldman, Gustav Landauer and Camillo Berneri) and publications such as Anarchy wrote about matters pertaining to the arts. Three overlapping properties made art useful to anarchists. It could depict a critique of existing society and hierarchies, serve as a prefigurative tool to reflect the anarchist ideal society and even turn into a means of direct action such as in protests. As it appeals to both emotion and reason, art could appeal to the whole human and have a powerful effect. The 19th-century neo-impressionist movement had an ecological aesthetic and offered an example of an anarchist perception of the road towards socialism. In Les chataigniers a Osny by anarchist painter Camille Pissarro, the blending of aesthetic and social harmony is prefiguring an ideal anarchistic agrarian community. Analysis The most common critique of anarchism is that humans cannot self-govern and so a state is necessary for human survival. Philosopher Bertrand Russell supported this critique, stating that "[p]eace and war, tariffs, regulations of sanitary conditions and the sale of noxious drugs, the preservation of a just system of distribution: these, among others, are functions which could hardly be performed in a community in which there was no central government." Another common criticism of anarchism is that it fits a world of isolation in which only the small enough entities can be self-governing; a response would be that major anarchist thinkers advocated anarchist federalism. Philosophy lecturer Andrew G. Fiala composed a list of common arguments against anarchism which includes critiques such as that anarchism is innately related to violence and destruction, not only in the pragmatic world, such as at protests, but in the world of ethics as well. Secondly, anarchism is evaluated as unfeasible or utopian since the state cannot be defeated practically. This line of arguments most often calls for political action within the system to reform it. The third argument is that anarchism is self-contradictory. While it advocates for no-one to archiei, if accepted by the many, then anarchism would turn into the ruling political theory. In this line of criticism also comes the self-contradiction that anarchism calls for collective action whilst endorsing the autonomy of the individual, hence no collective action can be taken. Lastly, Fiala mentions a critique towards philosophical anarchism of being ineffective (all talk and thoughts) and in the meantime capitalism and bourgeois class remains strong. Philosophical anarchism has met the criticism of members of academia following the release of pro-anarchist books such as A. John Simmons' Moral Principles and Political Obligations. Law professor William A. Edmundson authored an essay to argue against three major philosophical anarchist principles which he finds fallacious. Edmundson says that while the individual does not owe the state a duty of obedience, this does not imply that anarchism is the inevitable conclusion and the state is still morally legitimate. In The Problem of Political Authority, Michael Huemer defends philosophical anarchism, claiming that "political authority is a moral illusion." One of the earliest criticisms is that anarchism defies and fails to understand the biological inclination to authority. Joseph Raz states that the acceptance of authority implies the belief that following their instructions will afford more success. Raz believes that this argument is true in following both authorities' successful and mistaken instruction. Anarchists reject this criticism because challenging or disobeying authority does not entail the disappearance of its advantages by acknowledging authority such as doctors or lawyers as reliable, nor does it involve a complete surrender of independent judgment. Anarchist perception of human nature, rejection of the state, and commitment to social revolution has been criticised by academics as naive, overly simplistic, and unrealistic, respectively. Classical anarchism has been criticised for relying too heavily on the belief that the abolition of the state will lead to human cooperation prospering. Friedrich Engels, considered to be one of the principal founders of Marxism, criticised anarchism's anti-authoritarianism as inherently counter-revolutionary because in his view a revolution is by itself authoritarian. Academic John Molyneux writes in his book Anarchism: A Marxist Criticism that "anarchism cannot win", believing that it lacks the ability to properly implement its ideas. The Marxist criticism of anarchism is that it has a utopian character because all individuals should have anarchist views and values. According to the Marxist view, that a social idea would follow directly from this human ideal and out of the free will of every individual formed its essence. Marxists state that this contradiction was responsible for their inability to act. In the anarchist vision, the conflict between liberty and equality was resolved through coexistence and intertwining. See also Anarchism by country Governance without government List of anarchist political ideologies List of books about anarchism References Citations Notes Sources Primary sources Secondary sources Tertiary sources Further reading Criticism of philosophical anarchism. A defence of philosophical anarchism, stating that "both kinds of 'anarchism' [i.e. philosophical and political anarchism] are philosophical and political claims." (p. 137) Anarchistic popular fiction novel. An argument for philosophical anarchism. External links Anarchy Archives. Anarchy Archives is an online research center on the history and theory of anarchism. Anti-capitalism Anti-fascism Economic ideologies Left-wing politics Libertarian socialism Libertarianism Political culture Political movements Political ideologies Social theories Socialism Far-left politics

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https://en.wikipedia.org/wiki/Andorra

Andorra

Andorra, officially the Principality of Andorra, is a sovereign landlocked microstate on the Iberian Peninsula, in the eastern Pyrenees, bordered by France to the north and Spain to the south. Believed to have been created by Charlemagne, Andorra was ruled by the count of Urgell until 988, when it was transferred to the Roman Catholic Diocese of Urgell. The present principality was formed by a charter in 1278. It is headed by two co-princes: the Bishop of Urgell in Catalonia, Spain and the President of France. Its capital and largest city is Andorra la Vella. Andorra is the sixth-smallest state in Europe, with an area of and a population of approximately . The Andorran people are a Romance ethnic group of originally Catalan descent. Andorra is the world's 16th-smallest country by land and 11th-smallest by population. Its capital, Andorra la Vella, is the highest capital city in Europe, at an elevation of above sea level. The official language is Catalan, but Spanish, Portuguese, and French are also commonly spoken. Tourism in Andorra sees an estimated 10.2 million visitors annually. Andorra is not a member state of the European Union, but the euro is its official currency. It has been a member of the United Nations since 1993. In 2013, Andorra had the highest life expectancy in the world at 81 years, according to the Global Burden of Disease Study; in 2019, it had the 23rd-highest at 81.9 years, according to the United Nations Development Programme. Etymology The origin of the word Andorra is unknown, although several hypotheses have been formulated. The oldest derivation is from the Greek historian Polybius (The Histories III, 35, 1), who describes the Andosins, an Iberian Pre-Roman tribe, as historically located in the valleys of Andorra and facing the Carthaginian army in its passage through the Pyrenees during the Punic Wars. The word Andosini or Andosins () may derive from the Basque , meaning "big" or "giant". The Andorran toponymy shows evidence of Basque language in the area. Another theory suggests that the word Andorra may derive from the old word Anorra that contains the Basque word (water). Another theory suggests that Andorra may derive from , meaning "the thickly wooded place". When the Arabs and Moors conquered the Iberian Peninsula, the valleys of the High Pyrenees were covered by large tracts of forest. These regions were not administered by Muslims, because of the geographic difficulty of direct rule. Other theories suggest that the term derives from the Navarro-Aragonese "andurrial", which means "land covered with bushes" or "scrubland". The folk etymology holds that Charlemagne had named the region as a reference to the Biblical Canaanite valley of Endor or Andor (where the Midianites had been defeated), a name bestowed by his heir and son Louis the Pious after defeating the Moors in the "wild valleys of Hell". History Prehistory La Balma de la Margineda, found by archaeologists at Sant Julià de Lòria, was settled in 9,500 BC as a passing place between the two sides of the Pyrenees. The seasonal camp was perfectly located for hunting and fishing by the groups of hunter-gatherers from Ariege and Segre. During the Neolithic Age, a group of people moved to the Valley of Madriu (the present-day Natural Parc located in Escaldes-Engordany declared UNESCO World Heritage Site) as a permanent camp in 6640 BC. The population of the valley grew cereals, raised domestic livestock, and developed a commercial trade with people from the Segre and Occitania. Other archaeological deposits include the Tombs of Segudet (Ordino) and Feixa del Moro (Sant Julià de Lòria), both dated in 4900–4300 BC as an example of the Urn culture in Andorra. The model of small settlements began to evolve to a complex urbanism during the Bronze Age. Metallurgical items of iron, ancient coins, and relicaries can be found in the ancient sanctuaries scattered around the country. The sanctuary of Roc de les Bruixes (Stone of the Witches) is perhaps the most important archeological complex of this age in Andorra, located in the parish of Canillo, about the rituals of funerals, ancient scripture and engraved stone murals. Iberian and Roman Andorra The inhabitants of the valleys were traditionally associated with the Iberians and historically located in Andorra as the Iberian tribe Andosins or Andosini () during the 7th and 2nd centuries BC. Influenced by the Aquitanian, Basque and Iberian languages, the locals developed some current toponyms. Early writings and documents relating to this group of people goes back to the second century BC by the Greek writer Polybius in his Histories during the Punic Wars. Some of the most significant remains of this era are the Castle of the Roc d'Enclar (part of the early Marca Hispanica), l'Anxiu in Les Escaldes and Roc de L'Oral in Encamp. The presence of Roman influence is recorded from the 2nd century BC to the 5th century AD. The places with the most Roman presence are in Camp Vermell (Red Field) in Sant Julià de Lòria, and in some places in Encamp, as well as in the Roc d'Enclar. People continued trading, mainly with wine and cereals, with the Roman cities of Urgellet (the present-day La Seu d'Urgell) and all across Segre through the via romana Strata Ceretana (also known as Strata Confluetana). Visigoths and Carolingians: the legend of Charlemagne After the fall of the Roman Empire, Andorra came under the influence of the Visigoths, the Kingdom of Toledo, and the Diocese of Urgell. The Visigoths remained in the valleys for 200 years, during which time Christianity spread. When the Muslim Empire of Al-Andalus replaced the ruling Visigoths in most of the Iberian Peninsula, Andorra was sheltered from these invaders by the Franks. Tradition holds that Charles the Great (Charlemagne) granted a charter to the Andorran people for a contingent of 5,000 soldiers under the command of Marc Almugaver, in return for fighting against the Moors near Porté-Puymorens (Cerdanya). Andorra remained part of the Frankish Marca Hispanica, the buffer zone between the Frankish Empire and the Muslim territories, Andorra being part of the territory ruled by the Count of Urgell and eventually the bishop of the Diocese of Urgell. Tradition also holds that it was guaranteed by the son of Charlemagne, Louis the Pious, writing the Carta de Poblament or a local municipal charter circa 805. In 988, Borrell II, Count of Urgell, gave the Andorran valleys to the Diocese of Urgell in exchange for land in Cerdanya. Since then, the Bishop of Urgell, based in Seu d'Urgell, has been co-prince of Andorra. The first document that mentions Andorra as a territory is the Acta de Consagració i Dotació de la Catedral de la Seu d'Urgell (Deed of Consecration and Endowment of the Cathedral of La Seu d'Urgell). The document, dated 839, depicts the six old parishes of the Andorran valleys that made up the country's administrative division. Medieval Age: The Paréages and the founding of the Co-Principality Before 1095, Andorra had no military protection, and the Bishop of Urgell, who knew that the count of Urgell wanted to reclaim the Andorran valleys, asked the lord of Caboet for help and protection. In 1095, the Lord of Caboet and the bishop of Urgell signed under oath a declaration of their co-sovereignty over Andorra. Arnalda, daughter of Arnau of Caboet, married the viscount of Castellbò. Their daughter, Ermessenda, married the count of Foix, Roger-Bernard II. Roger-Bernard II and Ermessenda shared rule over Andorra with the bishop of Urgell. In the 13th century, a military dispute arose between the bishop of Urgell and the count of Foix as aftermath of the Cathar Crusade. The conflict was resolved in 1278 with the mediation of the king of Aragon, Peter III, between the bishop and the count, by the signing of the first paréage, which provided that Andorra's sovereignty be shared between the count of Foix (whose title would ultimately transfer to the French head of state) and the bishop of Urgell, in Catalonia. This gave the principality its territory and political form. A second paréage was signed in 1288 after a dispute when the count of Foix ordered the construction of a castle in Roc d'Enclar. The document was ratified by the noble notary Jaume Orig of Puigcerdà, and construction of military structures in the country was prohibited. In 1364, the political organization of the country named the figure of the syndic (now spokesman and president of the parliament) as representative of the Andorrans to their co-princes, making possible the creation of local departments (comuns, quarts and veïnats). After being ratified by Bishop Francesc Tovia and Count John I, the Consell de la Terra or Consell General de les Valls (General Council of the Valleys) was founded in 1419, the second oldest parliament in Europe. The syndic Andreu d'Alàs and the General Council organized the creation of the Justice Courts (La Cort de Justicia) in 1433 with the co-princes and the collection of taxes like foc i lloc (literally "fire and site", a national tax active since then). Although there are remains of ecclesiastical works dating before the 9th century (Sant Vicenç d'Enclar or Església de Santa Coloma), Andorra developed exquisite Romanesque Art during the 9th through 14th centuries, particularly in the construction of churches, bridges, religious murals and statues of the Virgin and Child (Our Lady of Meritxell being the most important). Nowadays, the Romanesque buildings that form part of Andorra's cultural heritage stand out in a remarkable way, with an emphasis on Església de Sant Esteve, Sant Joan de Caselles, Església de Sant Miquel d'Engolasters, Sant Martí de la Cortinada and the medieval bridges of Margineda and Escalls among many others. The Catalan Pyrenees were embryonic of the Catalan language at the end of the 11th century. Andorra was influenced by this language, which was adopted locally decades before it expanded to the rest of the Crown of Aragon. The local economy during the Middle Ages was based on livestock, agriculture, furs and weavers. Later, at the end of the 11th century, the first iron foundries began to appear in Northern Parishes like Ordino, much appreciated by the master artisans who developed the art of the forges, an important economic activity in the country from the 15th century. 16th to 18th centuries In 1601, the Tribunal de Corts (High Court of Justice) was created as a result of Huguenot rebellions in France, Inquisition courts coming from Spain and witchcraft-related beliefs native to the area, in the context of the Reformation and Counter-Reformation. With the passage of time, the co-title to Andorra passed to the kings of Navarre. After Henry III of Navarre became king of France, he issued an edict in 1607 that established the head of the French state and the bishop of Urgell as co-princes of Andorra, a political arrangement that still holds. During 1617, communal councils form the sometent (popular militia or army) to deal with the rise of bandolerisme (brigandage) and the Consell de la Terra was defined and structured in terms of its composition, organization and competences current today. Andorra continued with the same economic system that it had during the 12th–14th centuries with a large production of metallurgy (fargues, a system similar to Farga Catalana) and with the introduction of tobacco circa 1692 and import trade. In 1371, and 1448, the co-princes ratified the fair of Andorra la Vella, the most important annual national festival commercially ever since. The country had a unique and experienced guild of weavers, Confraria de Paraires i Teixidors, in Escaldes-Engordany. Founded in 1604, it took advantage of the local thermal waters. By this time, the country was characterized by the social system of prohoms (wealthy society) and casalers (rest of the population with smaller economic acquisition), deriving from the tradition of pubilla and hereu. Three centuries after its foundation, the Consell de la Terra located its headquarters and the Tribunal de Corts in Casa de la Vall in 1702. The manor house built in 1580 served as a noble fortress of the Busquets family. Inside the parliament was placed the Closet of the six keys (Armari de les sis claus), representative of each Andorran parish, where the Andorran constitution and other documents and laws were later kept. In both the Reapers' War and the War of the Spanish Succession, the Andorran people (while professing to be a neutral country) supported the Catalans who saw their rights reduced in 1716. The reaction was the promotion of Catalan writings in Andorra, with cultural works such as the Book of Privileges (Llibre de Privilegis de 1674), Manual Digest (1748) by Antoni Fiter i Rossell or the Polità andorrà (1763) by Antoni Puig. 19th century: the New Reform and the Andorran Question After the French Revolution, Napoleon I reestablished the Co-Principate in 1809 and removed the French medieval title. In 1812–1813, the First French Empire annexed Catalonia during the Peninsular War () and divided the region into four départements, with Andorra as a part of the district of Puigcerdà. In 1814, an imperial decree reestablished the independence and economy of Andorra. During this period, Andorra's late medieval institutions and rural culture remained largely unchanged. In 1866, the syndic Guillem d'Areny-Plandolit led the reformist group in a Council General of 24 members elected by suffrage limited to heads of families. The Council General replaced the aristocratic oligarchy that previously ruled the state. The New Reform () began after ratification by both Co-Princes and established the basis of the constitution and symbolssuch as the tricolour flagof Andorra. A new service economy arose as a demand of the valley inhabitants and began to build infrastructure such as hotels, spa resorts, roads and telegraph lines. The authorities of the Co-Princes banned casinos and betting houses throughout the country. The ban resulted in an economic conflict and the Revolution of 1881, which began when revolutionaries assaulted the house of the syndic on 8 December 1880, and established the Provisional Revolutionary Council led by Joan Pla i Calvo and Pere Baró i Mas. The Provisional Revolutionary Council allowed for the construction of casinos and spas by foreign companies. From 7 to 9 June 1881, the loyalists of Canillo and Encamp reconquered the parishes of Ordino and La Massana by establishing contact with the revolutionary forces in Escaldes-Engordany. After a day of combat the Treaty of the Bridge of Escalls was signed on 10 June. The council was replaced and new elections were held. The economic situation worsened, as the populace was divided over the  – the "Andorran Question" in relation to the Eastern Question. The struggles continued between pro-bishops, pro-French, and nationalists based on the troubles of Canillo in 1882 and 1885. Andorra participated in the cultural movement of the Catalan Renaixença. Between 1882 and 1887, the first academic schools were formed where trilingualism coexisted with the official language, Catalan. Romantic authors from France and Spain reported the awakening of the national consciousness of the country. Jacint Verdaguer lived in Ordino during the 1880s where he wrote and shared works related to the Renaixença with writer and photographer, Joaquim de Riba. In 1848, Fromental Halévy had premiered the opera Le Val d'Andorre to great success in Europe, where the national consciousness of the valleys was exposed in the romantic work during the Peninsular War. 20th and 21st century: Modernisation of the country and the Constitutional Andorra In 1933, France occupied Andorra following social unrest which occurred before elections due to the Revolution of 1933 and the FHASA strikes (Vagues de FHASA); the revolt led by Joves Andorrans (a labour union group related to the Spanish CNT and FAI) called for political reforms, the universal suffrage vote of all Andorrans and acted in defense of the rights of local and foreign workers during the construction of FHASA's hydroelectric power station in Encamp. On 5 April 1933 Joves Andorrans seized the Andorran Parliament. These actions were preceded by the arrival of Colonel René-Jules Baulard with 50 gendarmes and the mobilization of 200 local militias or sometent led by the Síndic Francesc Cairat. On 6 July 1934, adventurer and nobleman Boris Skossyreff, with his promise of freedoms and modernization of the country and wealth through the establishment of a tax haven and foreign investments, received the support of the members of the General Council to proclaim himself the sovereign of Andorra. On 8 July 1934 Boris issued a proclamation in Urgell, declaring himself Boris I, King of Andorra, simultaneously declaring war on the Bishop of Urgell and approving the King's constitution on 10 July. He was arrested by the Co-Prince and Bishop Justí Guitart i Vilardebó and their authorities on 20 July and ultimately expelled from Spain. From 1936 until 1940, a French military detachment of Garde Mobile led by well-known Colonel René-Jules Baulard was garrisoned in Andorra to secure the principality against disruption from the Spanish Civil War and Francoist Spain and also face the rise of Republicanism in the aftermath of the 1933 Revolution. During the Spanish Civil War, the inhabitants of Andorra welcomed refugees from both sides, and many of them settled permanently in the country thus contributing to the subsequent economic boom and the entry into the capitalist era of Andorra. Francoist troops reached the Andorran border in the later stages of the war. During World War II, Andorra remained neutral and was an important smuggling route between Vichy France and Francoist Spain, two fascist states. Many Andorrans criticized the passivity of the General Council for impeding both the entry and expulsion of foreigners and refugees, committing economic crimes, reducing the rights of citizens and sympathy with Francoism. General Council members justified the council's political and diplomatic actions as necessary for Andorra's survival and the protection of its sovereignty. Andorra was relatively unscathed by the two world wars and the Spanish Civil War. Certain groups formed to help victims of oppression in Nazi-occupied countries, while participating in smuggling to help Andorra survive. Among the most prominent was the Hostal Palanques Evasion Network Command, which, in contact with the British Mi6, helped almost 400 fugitives, among whom were Allied military personnel. The Command remained active between 1941 and 1944, although there were struggles with pro-Axis informers and Gestapo agents in Andorra. In the capital city there was a smuggling black market of propaganda, culture and cinematic art not favorable to totalitarian regimes, promulgated in such places as the Hotel Mirador or the Casino Hotel, as a meeting place for people of ideologies close to Andorran and Spanish Republicanism and Free France. The network was maintained after the war, when film societies were formed, where movies, music and books censored in Franco's Spain were imported, becoming an anti-censorship attraction for the Catalan or foreign public even within Andorra. Andorran Group (Agrupament Andorrà), an anti-fascist organization linked to the Occitanie's French Resistance, accused the French representative (veguer) of collaboration with Nazism. The Andorran opening to the capitalist economy resulted in two axes: mass tourism and the country's tax exemption. The first steps toward the capitalist boom date from the 1930s, with the construction of FHASA and the creation of professional banking with Banc Agrícol (1930) and Crèdit Andorrà (1949), later with Banca Mora (1952), Banca Cassany (1958) and SOBANCA (1960). Shortly after activities such as skiing and shopping become a tourist attraction, with the inauguration of ski resorts and cultural entities in the late 1930s. All in all, a renovated hotel industry has developed. In April 1968 a social health insurance system was created (CASS). The Andorran government necessarily involved planning, projection and forecasts for the future: with the official visit of the French co-prince Charles de Gaulle in 1967 and 1969, it was given approval for the economic boom and national demands within the framework of human rights and international openness. Andorra lived an era commonly known as "Andorran dream" (in relation to the American dream) along with the Trente Glorieuses: the mass culture rooted the country experiencing radical changes in the economy and culture. Proof of this was Ràdio Andorra, the top musical radio station in Europe in this period, with guests and speakers of great importance promoting musical hits of chanson française, swing, rhythm & blues, jazz, rock and roll and American country music. During this period Andorra achieved a GDP per capita and a life expectancy higher than the most standard countries of the current economy. Given its relative isolation, Andorra has existed outside the mainstream of European history, with few ties to countries other than France, Spain and Portugal. But in recent times its thriving tourist industry along with developments in transport and communications have removed the country from its isolation. Since 1976 the country has seen the need to reform Andorran institutions due to anachronisms in sovereignty, human rights and the balance of powers as well as the need to adapt legislation to modern demands. In 1982, a first separation of powers took place when instituting the Govern d'Andorra, under the name of Executive Board (Consell Executiu), chaired by the first prime minister Òscar Ribas Reig with the co-princes' approval. In 1989, the Principality signed an agreement with the European Economic Community to regularize trade relations. Its political system was modernized in 1993 after the Andorran constitutional referendum, when the constitution was drafted by the co-princes and the General Council and approved on 14 March by 74.2% of voters, with a 76% turnout. The first elections under the new constitution were held later in the year. The same year, Andorra became a member of the United Nations and the Council of Europe. Andorra formalized diplomatic relations with the United States in 1996, participating in the 51st UN General Assembly. First General Syndic Marc Forné took part on a speech in Catalan in the General Assembly to defend the reform of the organization, and after three days he took part in the parliamentary assembly of the Council of Europe to defend Andorra's linguistic rights and economy. In 2006, a monetary agreement with the European Union was formalized that allows Andorra to use the euro in an official way, as well as coin its own euro currency. Politics Andorra is a parliamentary co-principality with the president of France and the Catholic bishop of Urgell (Catalonia, Spain) as co-princes. This peculiarity makes the president of France, in his capacity as prince of Andorra, an elected monarch, although he is not elected by a popular vote of the Andorran people. The politics of Andorra take place in a framework of a parliamentary representative democracy with a unicameral legislature, and of a pluriform multi-party system. The head of government is the prime minister. The current head of government is Xavier Espot Zamora of the Democrats for Andorra (DA). Executive power is exercised by the government. Legislative power is vested in both government and parliament. The Parliament of Andorra is known as the General Council. The General Council consists of between 28 and 42 councillors. The councillors serve for four-year terms, and elections are held between the 30th and 40th days following the dissolution of the previous Council. Half are elected in equal numbers by each of the seven administrative parishes, and the other half of the councillors are elected in a single national constituency. Fifteen days after the election, the councillors hold their inauguration. During this session, the Syndic General, who is the head of the General Council, and the Subsyndic General, his assistant, are elected. Eight days later, the Council convenes once more. During this session the head of government is chosen from among the councillors. Candidates can be proposed by a minimum of one-fifth of the councillors. The Council then elects the candidate with the absolute majority of votes to be head of government. The Syndic General then notifies the co-princes, who in turn appoint the elected candidate as the head of government of Andorra. The General Council is also responsible for proposing and passing laws. Bills may be presented to the council as Private Members' Bills by three of the local Parish Councils jointly or by at least one tenth of the citizens of Andorra. The council also approves the annual budget of the principality. The government must submit the proposed budget for parliamentary approval at least two months before the previous budget expires. If the budget is not approved by the first day of the next year, the previous budget is extended until a new one is approved. Once any bill is approved, the Syndic General is responsible for presenting it to the Co-Princes so that they may sign and enact it. If the head of government is not satisfied with the council, he may request that the co-princes dissolve the council and order new elections. In turn, the councillors have the power to remove the head of government from office. After a motion of censure is approved by at least one-fifth of the councillors, the council will vote and if it receives the absolute majority of votes, the head of government is removed. Law and criminal justice The judiciary is composed of the Magistrates Court, the Criminal Law Court, the High Court of Andorra, and the Constitutional Court. The High Court of Justice is composed of five judges: one appointed by the head of government, one each by the co-princes, one by the Syndic General, and one by the judges and magistrates. It is presided over by the member appointed by the Syndic General and the judges hold office for six-year terms. The magistrates and judges are appointed by the High Court, as is the president of the Criminal Law Court. The High Court also appoints members of the Office of the Attorney General. The Constitutional Court is responsible for interpreting the Constitution and reviewing all appeals of unconstitutionality against laws and treaties. It is composed of four judges, one appointed by each of the co-princes and two by the General Council. They serve eight-year terms. The Court is presided over by one of the judges on a two-year rotation so that each judge at one point will preside over the Court. Foreign relations, defence and security Andorra does not have its own armed forces, although there is a small ceremonial army. Responsibility for defending the nation rests primarily with France and Spain. However, in case of emergencies or natural disasters, the Sometent (an alarm) is called and all able-bodied men between 21 and 60 of Andorran nationality must serve. This is why all Andorrans, and especially the head of each house (usually the eldest able-bodied man of a house) should, by law, keep a rifle, even though the law also states that the police will offer a firearm in case of need. Andorra is a full member of the United Nations (UN), the Organization for Security and Co-operation in Europe (OSCE), and has a special agreement with the European Union (EU), it also has observer status at the World Trade Organization (WTO). On 16 October 2020, Andorra became the 190th member of the International Monetary Fund (IMF), during the COVID-19 pandemic. Military Andorra has a small army, which has historically been raised or reconstituted at various dates, but has never in modern times amounted to a standing army. The basic principle of Andorran defence is that all able-bodied men are available to fight if called upon by the sounding of the Sometent. Being a landlocked country, Andorra has no navy. Before World War I, Andorra maintained an armed force of about 600 part-time militiamen under the supervision of a Captain (Capità or Cap de Sometent) and a Lieutenant (Desener or Lloctinent del Capità). This body was not liable for service outside the principality and was commanded by two officials (veguers) appointed by France and the Bishop of Urgell. In the modern era, the army has consisted of a very small body of volunteers willing to undertake ceremonial duties. Uniforms and weaponry were handed down from generation to generation within families and communities. The army's role in internal security was largely taken over by the formation of the Police Corps of Andorra in 1931. Brief civil disorder associated with the elections of 1933 led to assistance being sought from the French National Gendarmerie, with a detachment resident in Andorra for two months under the command of René-Jules Baulard. The Andorran Police was reformed in the following year, with eleven soldiers appointed to supervisory roles. The force consisted of six Corporals, one for each parish (although there are currently seven parishes, there were only six until 1978), plus four junior staff officers to co-ordinate action, and a commander with the rank of major. It was the responsibility of the six corporals, each in his own parish, to be able to raise a fighting force from among the able-bodied men of the parish. Today a small, twelve-man ceremonial unit remains the only permanent section of the Sometent, but all able-bodied men remain technically available for military service, with a requirement for each family to have access to a firearm. A shotgun per household is unregulated. Rifles and pistols require a license. The army has not fought for more than 700 years, and its main responsibility is to present the flag of Andorra at official ceremonial functions. According to Marc Forné Molné, Andorra's military budget is strictly from voluntary donations, and the availability of full-time volunteers. In more recent times there has only been a general emergency call to the popular army of Sometent during the floods of 1982 in the Catalan Pyrenees, where 12 citizens perished in Andorra, to help the population and establish a public order along with the Local Police units. Police Corps Andorra maintains a small but modern and well-equipped internal police force, with around 240 police officers supported by civilian assistants. The principal services supplied by the corps are uniformed community policing, criminal detection, border control, and traffic policing. There are also small specialist units including police dogs, mountain rescue, and a bomb disposal team. GIPA The Grup d'Intervenció Policia d'Andorra (GIPA) is a small special forces unit trained in counter-terrorism, and hostage recovery tasks. Although it is the closest in style to an active military force, it is part of the Police Corps, and not the army. As terrorist and hostage situations are a rare threat to the country, the GIPA is commonly assigned to prisoner escort duties, and at other times to routine policing. Fire brigade The Andorran Fire Brigade, with headquarters at Santa Coloma, operates from four modern fire stations, and has a staff of around 120 firefighters. The service is equipped with 16 heavy appliances (fire tenders, turntable ladders, and specialist four-wheel drive vehicles), four light support vehicles (cars and vans) and four ambulances. Historically, the families of the six ancient parishes of Andorra maintained local arrangements to assist each other in fighting fires. The first fire pump purchased by the government was acquired in 1943. Serious fires which lasted for two days in December 1959 led to calls for a permanent fire service, and the Andorran Fire Brigade was formed on 21 April 1961. The fire service maintains full-time cover with five fire crews on duty at any time: two at the brigade's headquarters in Santa Coloma, and one crew at each of the other three fire stations. Geography Parishes Andorra consists of seven parishes: Andorra la Vella Canillo Encamp Escaldes-Engordany La Massana Ordino Sant Julià de Lòria Physical geography Due to its location in the eastern Pyrenees mountain range, Andorra consists predominantly of rugged mountains, the highest being the Coma Pedrosa at , and the average elevation of Andorra is . These are dissected by three narrow valleys in a Y shape that combine into one as the main stream, the Gran Valira river, leaves the country for Spain (at Andorra's lowest point of ). Andorra's land area is . Environment Phytogeographically, Andorra belongs to the Atlantic European province of the Circumboreal Region within the Boreal Kingdom. According to the WWF, the territory of Andorra belongs to the ecoregion of Pyrenees conifer and mixed forests. Andorra had a 2018 Forest Landscape Integrity Index mean score of 4.45/10, ranking it 127th globally out of 172 countries. Important Bird Area The whole country has been recognised as a single Important Bird Area (IBA) by BirdLife International, because it is important for forest and mountain birds and supports populations of red-billed choughs, citril finches and rock buntings. Climate Andorra has alpine, continental and oceanic climates, depending on altitude. Its higher elevation means there is, on average, more snow in winter and it is slightly cooler in summer. The diversity of landmarks, the different orientation of the valleys and the irregularity relief typical of the Mediterranean climates make the country have a great diversity of microclimates that hinder the general dominance of the high mountain climate. The great differences of altitude in the minimum and maximum points, together with the influence of a Mediterranean climate, develop the climate of the Andorran Pyrenees. When in precipitation, a global model characterized by convective and abundant rains can be defined during spring and summer, which can last until autumn (May, June and August are usually the rainiest months). In winter, however, it is less rainy, except in the highlands, subject to the influence of fronts from the Atlantic, which explains the great amount of snowfall in the Andorran mountains. The temperature regime is characterized, broadly, by a temperate summer and a long and cold winter, in accordance with the mountainous condition of the Principality. Economy Tourism, the mainstay of Andorra's tiny, well-to-do economy, accounts for roughly 80% of GDP. An estimated 10.2 million tourists visit annually, attracted by Andorra's duty-free status and by its summer and winter resorts. One of the main sources of income in Andorra is tourism from ski resorts which total over of ski ground. The sport brings in over 7 million visitors annually and an estimated 340 million euros per year, sustaining 2,000 direct and 10,000 indirect jobs at present since 2007. The banking sector, with its tax haven status, also contributes substantially to the economy with revenues raised exclusively through import tariffs (the financial and insurance sector accounts for approximately 19% of GDP). However, during the European sovereign-debt crisis of the 21st century, the tourist industry suffered a decline, partly caused by a drop in the prices of goods in Spain, undercutting duty-free shopping and increasing unemployment. On 1 January 2012, a business tax of 10% was introduced, followed by a sales tax of 2% a year later, which raised just over 14 million euros in its first quarter. Agricultural production is limited; only 1.7% of the land is arable, and most food has to be imported. Some tobacco is grown locally. The principal livestock activity is domestic sheep raising. Manufacturing output consists mainly of cigarettes, cigars, and furniture. Andorra's natural resources include hydroelectric power, mineral water, timber, iron ore, and lead. Andorra is not a member of the European Union, but enjoys a special relationship with it, such as being treated as an EU member for trade in manufactured goods (no tariffs) and as a non-EU member for agricultural products. Andorra lacked a currency of its own and used both the French franc and the Spanish peseta in banking transactions until 31 December 1999, when both currencies were replaced by the EU's single currency, the euro. Coins and notes of both the franc and the peseta remained legal tender in Andorra until 31 December 2002. Andorra negotiated to issue its own euro coins, beginning in 2014. Andorra has historically had one of the world's lowest unemployment rates. In 2019, it stood at 2%. On 31 May 2013, it was announced that Andorra intended to legislate for the introduction of an income tax by the end of June, against a background of increasing dissatisfaction with the existence of tax havens among EU members. The announcement was made following a meeting in Paris between the Head of Government Antoni Martí and the French President and Prince of Andorra François Hollande. Hollande welcomed the move as part of a process of Andorra "bringing its taxation in line with international standards". By the mid-2010s, the financial system comprised five banking groups, one specialised credit entity, eight investment undertaking management entities, three asset management companies, and 29 insurance companies, 14 of which are branches of foreign insurance companies authorised to operate in the principality. Demographics Population The population of Andorra is estimated at (). The Andorrans are a Romance ethnic group of originally Catalan descent. The population has grown from 5,000 in 1900. Two-thirds of residents lack Andorran nationality and do not have the right to vote in communal elections. Moreover, they are not allowed to be elected as prime minister or to own more than 33% of the capital stock of a privately held company. Languages The historic and official language is Catalan, a Romance language. The Andorran government encourages the use of Catalan. It funds a Commission for Catalan Toponymy in Andorra (Catalan: ), and provides free Catalan classes to assist immigrants. Andorran television and radio stations use Catalan. Because of immigration, historical links, and close geographic proximity, Spanish, Portuguese and French are commonly spoken. Most Andorran residents can speak one or more of these, in addition to Catalan. English is less commonly spoken among the general population, though it is understood to varying degrees in the major tourist resorts. Andorra is one of only four European countries (together with France, Monaco, and Turkey) that have never signed the Council of Europe Framework Convention on National Minorities. According to mother tongue percentage statistics by the Andorran Government released in 2018 the principality has the following: Religion The population of Andorra is predominantly (88.2%) Catholic. Their patron saint is Our Lady of Meritxell. There are also members of various Protestant denominations. There are also small numbers of Muslims, Hindus, and Bahá'ís, and roughly 100 Jews. (See History of the Jews in Andorra.) Largest cities Education Schools Children between the ages of 6 and 16 are required by law to have full-time education. Education up to secondary level is provided free of charge by the government. There are three systems of school, Andorran, French and Spanish, which use Catalan, French and Spanish languages respectively, as the main language of instruction. Parents may choose which system their children attend. All schools are built and maintained by Andorran authorities, but teachers in the French and Spanish schools are paid for the most part by France and Spain. 39% of Andorran children attend Andorran schools, 33% attend French schools, and 28% Spanish schools. University of Andorra The Universitat d'Andorra (UdA) is the state public university and is the only university in Andorra. It was established in 1997. The university provides first-level degrees in nursing, computer science, business administration, and educational sciences, in addition to higher professional education courses. The only two graduate schools in Andorra are the Nursing School and the School of Computer Science, the latter having a PhD programme. Virtual Studies Centre The geographical complexity of the country as well as the small number of students prevents the University of Andorra from developing a full academic programme, and it serves principally as a centre for virtual studies, connected to Spanish and French universities. The Virtual Studies Centre (Centre d'Estudis Virtuals) at the university runs approximately 20 different academic degrees at both undergraduate and postgraduate levels in fields including tourism, law, Catalan philology, humanities, psychology, political sciences, audiovisual communication, telecommunications engineering, and East Asia studies. The centre also runs various postgraduate programmes and continuing-education courses for professionals. Transport Until the 20th century, Andorra had very limited transport links to the outside world, and development of the country was affected by its physical isolation. Even now, the nearest major airports at Toulouse and Barcelona are both three hours' drive from Andorra. Andorra has a road network of , of which is unpaved. The two main roads out of Andorra la Vella are the CG-1 to the Spanish border near Sant Julià de Lòria, and the CG-2 to the French border via the Envalira Tunnel near El Pas de la Casa. Bus services cover all metropolitan areas and many rural communities, with services on most major routes running half-hourly or more frequently during peak travel times. There are frequent long-distance bus services from Andorra to Barcelona and Toulouse, plus a daily tour from the former city. Bus services mostly are run by private companies, but some local ones are operated by the government. There are no airports for fixed-wing aircraft within Andorra's borders but there are, however, heliports in La Massana (Camí Heliport), Arinsal and Escaldes-Engordany with commercial helicopter services and an airport located in the neighbouring Spanish comarca of Alt Urgell, south of the Andorran-Spanish border. Since July 2015, Andorra–La Seu d'Urgell Airport has operated commercial flights to Madrid and Palma de Mallorca, and is the main hub for Air Andorra and Andorra Airlines. As of 11 July 2018, there are no regular commercial flights at the airport. Nearby airports located in Spain and France provide access to international flights for the principality. The nearest airports are at Perpignan, France ( from Andorra) and Lleida, Spain ( from Andorra). The largest nearby airports are at Toulouse, France ( from Andorra) and Barcelona, Spain ( from Andorra). There are hourly bus services from both Barcelona and Toulouse airports to Andorra. The nearest railway station is Andorre-L'Hospitalet station east of Andorra which is on the -gauge line from Latour-de-Carol () southeast of Andorra, to Toulouse and on to Paris by the French high-speed trains. This line is operated by the SNCF. Latour-de-Carol has a scenic trainline to Villefranche-de-Conflent, as well as the SNCF's gauge line connecting to Perpignan, and the Renfe's -gauge line to Barcelona. There are also direct Intercités de Nuit trains between L'Hospitalet-près-l'Andorre and Paris on certain dates. Media and telecommunications In Andorra, mobile and fixed telephone and internet services are operated exclusively by the Andorran national telecommunications company, Andorra Telecom. The same company also manages the technical infrastructure for national broadcasting of digital television and radio. In 2010, Andorra became the first country to provide a direct optical fiber link to all homes (FTTH) and businesses. The first commercial radio station to broadcast was Radio Andorra, which was active from 1939 to 1981. On 12 October 1989, the General Council established radio and television as essential public services creating and managing the entity ORTA, becoming on 13 April 2000, in the public company Ràdio i Televisió d'Andorra (RTVA). In 1990, the public radio was founded on the Radio Nacional d'Andorra. As an autochthonous television channel, there is only the national public television network Andorra Televisió, created in 1995. Additional TV and radio stations from Spain and France are available via digital terrestrial television and IPTV. There are three national newspapers, Diari d'Andorra, El Periòdic d'Andorra, and Bondia as well as several local newspapers. The history of the Andorran press begins in the period between 1917 and 1937 with the appearance of several periodicals papers such as Les Valls d'Andorra (1917), Nova Andorra (1932) and Andorra Agrícola (1933). In 1974, the Poble Andorrà became the first regular newspaper in Andorra. There is also an amateur radio society and news agency ANA with independent management. Culture Andorra is home to folk dances like the contrapàs and marratxa, which survive in Sant Julià de Lòria especially. Andorran folk music has similarities to the music of its neighbours, but is especially Catalan in character, especially in the presence of dances such as the sardana. Other Andorran folk dances include contrapàs in Andorra la Vella and Saint Anne's dance in Escaldes-Engordany. Andorra's national holiday is Our Lady of Meritxell Day, 8 September. Among the more important festivals and traditions are the Canólich Gathering in May, the Roser d'Ordino in July, the Meritxell Day (National Day of Andorra), the Andorra la Vella Fair, the Sant Jordi Day, the Santa Llúcia Fair, the Festivity from La Candelera to Canillo, the Carnival of Encamp, the sung of caramelles, the Festivity of Sant Esteve and the Festa del Poble. Andorra participated regularly in the Eurovision Song Contest between 2004 and 2009, being the only participating country presenting songs in Catalan. In popular folklore, the best-known Andorran legends are the legend of Charlemagne, according to which this Frankish King would have founded the country, the White Lady of Auvinyà, the Buner d'Ordino, the legend of Engolasters Lake and the legend of Our Lady of Meritxell. Andorran gastronomy is mainly Catalan, although it has also adopted other elements of French and Italian cuisines. The cuisine of the country has similar characteristics with the neighbours of the Cerdanya and the Alt Urgell, with whom it has a strong cultural ties. Andorra's cuisine is marked by its nature as mountain valleys. Typical dishes of the country are the quince all-i-oli, the duck with winter pear, the lamb in the oven with nuts, pork civet, the massegada cake, the escarole with pear trees, duck confit and mushrooms, escudella, spinach with raisins and pine nuts, jelly marmalade, stuffed murgues (mushrooms) with pork, dandelion salad and the Andorran trout of river. To drink, the mulled wine and beer are also popular. Some of the dishes are very common in the mountainous regions of Catalonia, such as trinxat, embotits, cooked snails, rice with mushrooms, mountain rice and mató. Pre-Romanesque and Romanesque art are one of the most important artistic manifestations and characteristics of the Principality. The Romanesque one allows to know the formation of the parochial communities, the relations of (social and political) power and the national culture. There are a total of forty Romanesque churches that stand out as being small austere ornamentation constructions, as well as bridges, fortresses and manor houses of the same period. Summer solstice fire festivals in the Pyrenees was included as UNESCO Intangible cultural heritage in 2015. Also the Madriu-Perafita-Claror Valley became Andorra's first, and to date its only, UNESCO World Heritage Site in 2004, with a small extension in 2006. Sports Andorra is famous for the practice of winter sports. Andorra has the largest territory of ski slopes in the Pyrenees (3100 hectares and about 350 km of slopes) and two ski resorts. Grandvalira is the largest and most popular resort. Other popular sports played in Andorra include football, rugby union, basketball, and roller hockey. For roller hockey, Andorra usually plays in CERH Euro Cup and in FIRS Roller Hockey World Cup. In 2011, Andorra was the host country to the 2011 European League Final Eight. The country is represented in association football by the Andorra national football team. The team gained its first competitive win in a European Championship qualifier on 11 October 2019, against Moldova. Football is governed in Andorra by the Andorran Football Federation – founded in 1994, it organizes the national competitions of association football (Primera Divisió, Copa Constitució and Supercopa) and futsal. Andorra was admitted to UEFA and FIFA in the same year, 1996. FC Andorra, a club based in Andorra la Vella founded in 1942, compete in the Spanish football league system. Rugby is a traditional sport in Andorra, mainly influenced by the popularity in southern France. The Andorra national rugby union team, nicknamed Els Isards, plays on the international stage in rugby union and rugby sevens. VPC Andorra XV is a rugby team based in Andorra la Vella, which actually plays in the French championship. Basketball popularity has increased in the country since the 1990s, when the Andorran team BC Andorra played in the top league of Spain (Liga ACB). After 18 years the club returned to the top league in 2014. Other sports practised in Andorra include cycling, volleyball, judo, Australian Rules football, handball, swimming, gymnastics, tennis, and motorsports. In 2012, Andorra raised its first national cricket team and played a home match against the Dutch Fellowship of Fairly Odd Places Cricket Club, the first match played in the history of Andorra at an altitude of . Andorra first participated at the Olympic Games in 1976. The country has appeared in every Winter Olympic Games since 1976. Andorra competes in the Games of the Small States of Europe, being twice the host country, in 1991 and 2005. As one of the Catalan Countries, Andorra is home to a team of castellers, or Catalan human tower builders. The , based in the town of Santa Coloma d'Andorra, are recognized by the , the governing body of castells. See also Index of Andorra-related articles Outline of Andorra Bibliography of Andorra Explanatory notes Citations General bibliography Further reading Berthet, Elie, The Valley of Andorra. Bristol, UK: J. W. Arrowsmith, 1886. Butler, Michael, Frisch: Andorra. Carrick, Noel, Let's Visit Andorra. London: Macmillan, 1988. Deane, Shirley, The Road to Andorra. London: John Murray, 1960. Duursma, John C., Fragmentation and the International Relations of Micro-States. Cambridge University Press, 1996. Jenner, Paul & Christine Smith, Landscapes of the Pyrenees. London: Sunflower Books, 1990. Johnson, Virginia W., Two Quaint Republics: Andorra and San Marino. Leary, Lewis Gaston, Andorra the Hidden Republic. London: T. Fisher Unwin, 1912. Mackintosh, May, Assignment in Andorra. London: Pan, 1976. Murray, James Erskine, A Summer in the Pyrenees. London: John Macrone, 1837. Newman, Bernard, Round About Andorra. London: George Allen & Unwin, 1928. Piesold, Werner, Andorra. Reichert, Thomas, Andorra: A Country Survey. Nuremberg, 1986. Spender, Harold & H. Llewellyn Smith, Through the High Pyrenees. London: A. D. Innes, 1898. Vila, Linda Armengol, Approach to the History of Andorra. Perpignan: Institut d'Estudis Andorrans, 1989. Vilajoana, Ricard Fiter & M. Marti Rebols, All Andorra. Barcelona: Escudo de Oro, 1979. Waagenaar, Sam, The Little Five. London: Andre Deutsch, 1960. External links Govern d'Andorra Official governmental site Andorra. The World Factbook. Central Intelligence Agency. Portals to the World from the United States Library of Congress Andorra from UCB Libraries GovPubs Andorra from the BBC News Andorra – Guía, turismo y de viajes History of Andorra: Primary Documents from EuroDocs A New Path for Andorra – slideshow by The New York Times 1278 establishments in Europe Catalan Countries Christian states Countries in Europe Diarchies Duty-free zones of Europe French-speaking countries and territories Iberian Peninsula Important Bird Areas of Andorra Landlocked countries Member states of the Council of Europe Member states of the Organisation internationale de la Francophonie Current member states of the United Nations Monarchies of Europe Prince-bishoprics Principalities Pyrenees Southern European countries Southwestern European countries Spanish-speaking countries and territories Special economic zones States and territories established in 1278

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https://en.wikipedia.org/wiki/Animal%20Farm

Animal Farm

Animal Farm is a satirical allegorical novella by George Orwell, first published in England on 17 August 1945. The book tells the story of a group of farm animals who rebel against their human farmer, hoping to create a society where the animals can be equal, free, and happy. Ultimately, the rebellion is betrayed, and the farm ends up in a state as bad as it was before, under the dictatorship of a pig named Napoleon. According to Orwell, the fable reflects events leading up to the Russian Revolution of 1917 and then on into the Stalinist era of the Soviet Union. Orwell, a democratic socialist, was a critic of Joseph Stalin and hostile to Moscow-directed Stalinism, an attitude that was critically shaped by his experiences during the May Days conflicts between the POUM and Stalinist forces during the Spanish Civil War. In a letter to Yvonne Davet, Orwell described Animal Farm as a satirical tale against Stalin (""), and in his essay "Why I Write" (1946), wrote that Animal Farm was the first book in which he tried, with full consciousness of what he was doing, "to fuse political purpose and artistic purpose into one whole". The original title was Animal Farm: A Fairy Story, but U.S. publishers dropped the subtitle when it was published in 1946, and only one of the translations during Orwell's lifetime, the Telugu version, kept it. Other titular variations include subtitles like "A Satire" and "A Contemporary Satire". Orwell suggested the title for the French translation, which abbreviates to URSA, the Latin word for "bear", a symbol of Russia. It also played on the French name of the Soviet Union, . Orwell wrote the book between November 1943 and February 1944, when the United Kingdom was in its wartime alliance with the Soviet Union against Nazi Germany, and the British intelligentsia held Stalin in high esteem, a phenomenon Orwell hated. The manuscript was initially rejected by a number of British and American publishers, including one of Orwell's own, Victor Gollancz, which delayed its publication. It became a great commercial success when it did appear partly because international relations were transformed as the wartime alliance gave way to the Cold War. Time magazine chose the book as one of the 100 best English-language novels (1923 to 2005); it also featured at number 31 on the Modern Library List of Best 20th-Century Novels, and number 46 on the BBC's The Big Read poll. It won a Retrospective Hugo Award in 1996 and is included in the Great Books of the Western World selection. Plot summary The poorly-run Manor Farm near Willingdon, England, is ripened for rebellion from its animal populace by neglect at the hands of the irresponsible and alcoholic farmer, Mr. Jones. One night, the exalted boar, Old Major, holds a conference, at which he calls for the overthrow of humans and teaches the animals a revolutionary song called "Beasts of England". When Old Major dies, two young pigs, Snowball and Napoleon, assume command and stage a revolt, driving Mr. Jones off the farm and renaming the property "Animal Farm". They adopt the Seven Commandments of Animalism, the most important of which is, "All animals are equal". The decree is painted in large letters on one side of the barn. Snowball teaches the animals to read and write, while Napoleon educates young puppies on the principles of Animalism. To commemorate the start of Animal Farm, Snowball raises a green flag with a white hoof and horn. Food is plentiful, and the farm runs smoothly. The pigs elevate themselves to positions of leadership and set aside special food items, ostensibly for their personal health. Following an unsuccessful attempt by Mr. Jones and his associates to retake the farm (later dubbed the "Battle of the Cowshed"), Snowball announces his plans to modernise the farm by building a windmill. Napoleon disputes this idea, and matters come to head, which culminate in Napoleon's dogs chasing Snowball away and Napoleon declaring himself supreme commander. Napoleon enacts changes to the governance structure of the farm, replacing meetings with a committee of pigs who will run the farm. Through a young porker named Squealer, Napoleon claims credit for the windmill idea, claiming that Snowball was only trying to win animals to his side. The animals work harder with the promise of easier lives with the windmill. When the animals find the windmill collapsed after a violent storm, Napoleon and Squealer persuade the animals that Snowball is trying to sabotage their project, and begin to purge the farm of animals accused by Napoleon of consorting with his old rival. When some animals recall the Battle of the Cowshed, Napoleon (who was nowhere to be found during the battle) gradually smears Snowball to the point of saying he is a collaborator of Mr. Jones, even dismissing the fact that Snowball was given an award of courage while falsely representing himself as the main hero of the battle. "Beasts of England" is replaced with "Animal Farm", while an anthem glorifying Napoleon, who appears to be adopting the lifestyle of a man ("Comrade Napoleon"), is composed and sung. Napoleon then conducts a second purge, during which many animals who are alleged to be helping Snowball in plots are executed by Napoleon's dogs, which troubles the rest of the animals. Despite their hardships, the animals are easily placated by Napoleon's retort that they are better off than they were under Mr. Jones, as well as by the sheep's continual bleating of “four legs good, two legs bad”. Mr. Frederick, a neighbouring farmer, attacks the farm, using blasting powder to blow up the restored windmill. Although the animals win the battle, they do so at great cost, as many, including Boxer the workhorse, are wounded. Although he recovers from this, Boxer eventually collapses while working on the windmill (being almost 12 years old at that point). He is taken away in a knacker's van, and a donkey called Benjamin alerts the animals of this, but Squealer quickly waves off their alarm by persuading the animals that the van had been purchased from the knacker by an animal hospital and that the previous owner's signboard had not been repainted. Squealer subsequently reports Boxer's death and honours him with a festival the following day. (However, Napoleon had in fact engineered the sale of Boxer to the knacker, allowing him and his inner circle to acquire money to buy whisky for themselves.) Years pass, the windmill is rebuilt, and another windmill is constructed, which makes the farm a good amount of income. However, the ideals that Snowball discussed, including stalls with electric lighting, heating, and running water, are forgotten, with Napoleon advocating that the happiest animals live simple lives. Snowball has been forgotten, alongside Boxer, with "the exception of the few who knew him". Many of the animals who participated in the rebellion are dead or old. Mr. Jones is also dead, saying he "died in an inebriates' home in another part of the country". The pigs start to resemble humans, as they walk upright, carry whips, drink alcohol, and wear clothes. The Seven Commandments are abridged to just one phrase: "All animals are equal, but some animals are more equal than others." The maxim "Four legs good, two legs bad" is similarly changed to "Four legs good, two legs better." Other changes include the Hoof and Horn flag being replaced with a plain green banner and Old Major's skull, which was previously put on display, being reburied. Napoleon holds a dinner party for the pigs and local farmers, with whom he celebrates a new alliance. He abolishes the practice of the revolutionary traditions and restores the name "The Manor Farm". The men and pigs start playing cards, flattering and praising each other while cheating at the game. Both Napoleon and Mr. Pilkington, one of the farmers, play the Ace of Spades at the same time and both sides begin fighting loudly over who cheated first. When the animals outside look at the pigs and men, they can no longer distinguish between the two. Characters Pigs Old Major – An aged prize Middle White boar provides the inspiration that fuels the rebellion. He is also called Willingdon Beauty when showing. He is an allegorical combination of Karl Marx, one of the creators of communism, and Vladimir Lenin, the communist leader of the Russian Revolution and the early Soviet nation, in that he draws up the principles of the revolution. His skull being put on revered public display recalls Lenin, whose embalmed body was left in indefinite repose. By the end of the book, the skull is reburied. Napoleon – "A large, rather fierce-looking Berkshire boar, the only Berkshire on the farm, not much of a talker, but with a reputation for getting his own way". An allegory of Joseph Stalin, Napoleon is the leader of Animal Farm. Snowball – Napoleon's rival and original head of the farm after Jones' overthrow. His life parallels that of Leon Trotsky, but may also combine elements from Lenin. Squealer – A small, white, fat porker who serves as Napoleon's second-in-command and minister of propaganda, holding a position similar to that of Vyacheslav Molotov. Minimus – A poetic pig who writes the second and third national anthems of Animal Farm after the singing of "Beasts of England" is banned. Literary theorist John Rodden compares him to the poet Vladimir Mayakovsky. The piglets – Hinted to be the children of Napoleon and are the first generation of animals subjugated to his idea of animal inequality. The young pigs – Four pigs who complain about Napoleon's takeover of the farm but are quickly silenced and later executed, the first animals killed in Napoleon's farm purge. Probably based on the Great Purge of Grigory Zinoviev, Lev Kamenev, Nikolai Bukharin, and Alexei Rykov. Pinkeye – A minor pig who is mentioned only once; he is the taste tester that samples Napoleon's food to make sure it is not poisoned, in response to rumours about an assassination attempt on Napoleon. Humans Mr. Jones – A heavy drinker who is the original owner of Manor Farm, a farm in disrepair with farmhands who often loaf on the job. He is an allegory of Russian Tsar Nicholas II, who abdicated following the February Revolution of 1917 and was murdered, along with the rest of his family, by the Bolsheviks on 17 July 1918. The animals revolt after Jones goes on a drinking binge, returns hungover the following day and neglects them completely. Jones is married, but his wife plays no active role in the book. She seems to live with her husband's drunkenness, going to bed while he stays up drinking till late into the night. In her only other appearance, she hastily throws a few things into a travel bag and flees when she sees that the animals are revolting. Towards the end of the book, one of the farm sows wears her old Sunday dress. Mr. Frederick – The tough owner of Pinchfield Farm, a small but well-kept neighbouring farm, who briefly enters into an alliance with Napoleon. Animal Farm shares land boundaries with Pinchfield on one side and Foxwood on another, making Animal Farm a "buffer zone" between the two bickering farmers. The animals of Animal Farm are terrified of Frederick, as rumours abound of him abusing his animals and entertaining himself with cockfighting. Napoleon enters into an alliance with Frederick in order to sell surplus timber that Pilkington also sought, but is enraged to learn Frederick paid him in counterfeit money. Shortly after the swindling, Frederick and his men invade Animal Farm, killing many animals and destroying the windmill. The brief alliance and subsequent invasion may allude to the Molotov–Ribbentrop Pact and Operation Barbarossa. Mr. Pilkington – The easy-going but crafty and well-to-do owner of Foxwood Farm, a large neighbouring farm overgrown with weeds. Pilkington is wealthier than Frederick and owns more land, but his farm is in need of care as opposed to Frederick's smaller but more efficiently run farm. Although on bad terms with Frederick, Pilkington is also concerned about the animal revolution that deposed Jones and worried that this could also happen to him. Mr. Whymper – A man hired by Napoleon to act as the liaison between Animal Farm and human society. At first, he is used to acquire necessities that cannot be produced on the farm, such as dog biscuits and paraffin wax, but later he procures luxuries like alcohol for the pigs. Equines Boxer – A loyal, kind, dedicated, extremely strong, hard-working, and respectable cart-horse, although quite naive and gullible. Boxer does a large share of the physical labour on the farm. He is shown to hold the belief that "Napoleon is always right." At one point, he had challenged Squealer's statement that Snowball was always against the welfare of the farm, earning him an attack from Napoleon's dogs. But Boxer's immense strength repels the attack, worrying the pigs that their authority can be challenged. Boxer has been compared to Alexey Stakhanov, a diligent and enthusiastic role model of the Stakhanovite movement. He has been described as "faithful and strong"; he believes any problem can be solved if he works harder. When Boxer is injured, Napoleon sells him to a local knacker to buy himself whisky, and Squealer gives a moving account, falsifying Boxer's death. Mollie – A self-centred, self-indulgent, and vain young white mare who quickly leaves for another farm after the revolution, in a manner similar to those who left Russia after the fall of the Tsar. She is only once mentioned again. Clover – A gentle, caring mare, who shows concern especially for Boxer, who often pushes himself too hard. Clover can read all the letters of the alphabet, but cannot "put words together". She seems to catch on to the sly tricks and schemes set up by Napoleon and Squealer. Benjamin – A donkey, one of the oldest, wisest animals on the farm, and one of the few who can read properly. He is sceptical, temperamental and cynical: his most frequent remark is, "Life will go on as it has always gone on – that is, badly." The academic Morris Dickstein has suggested there is "a touch of Orwell himself in this creature's timeless scepticism" and indeed, friends called Orwell "Donkey George", "after his grumbling donkey Benjamin, in Animal Farm." Other animals Muriel – A wise old goat who is friends with all of the animals on the farm. Similarly to Benjamin, Muriel is one of the few animals on the farm who is not a pig but can read. The puppies – Offspring of Jessie and Bluebell, the puppies were taken away at birth by Napoleon and raised by him to serve as his powerful security force. Moses – The Raven, "Mr. Jones's especial pet, was a spy and a tale-bearer, but he was also a clever talker." Initially following Mrs. Jones into exile, he reappears several years later and resumes his role of talking but not working. He regales Animal Farm's denizens with tales of a wondrous place beyond the clouds called "Sugarcandy Mountain, that happy country where we poor animals shall rest forever from our labours!" Orwell portrays established religion as "the black raven of priestcraft – promising pie in the sky when you die, and faithfully serving whoever happens to be in power." His preaching to the animals heartens them, and Napoleon allows Moses to reside at the farm "with an allowance of a gill of beer daily", akin to how Stalin brought back the Russian Orthodox Church during the Second World War. The sheep – They are not given individual names or personalities. They show limited understanding of Animalism and the political atmosphere of the farm, yet nonetheless they are the voice of blind conformity as they bleat their support of Napoleon's ideals with jingles during his speeches and meetings with Snowball. Their constant bleating of "four legs good, two legs bad" was used as a device to drown out any opposition or alternative views from Snowball, much as Stalin used hysterical crowds to drown out Trotsky. Towards the end of the book, Squealer (the propagandist) trains the sheep to alter their slogan to "four legs good, two legs better", which they dutifully do. The hens – Also unnamed, the hens are promised at the start of the revolution that they will get to keep their eggs, which are stolen from them under Mr. Jones. However, their eggs are soon taken from them under the premise of buying goods from outside Animal Farm. The hens are among the first to rebel, albeit unsuccessfully, against Napoleon. The cows – Also unnamed, the cows are enticed into the revolution by promises that their milk will not be stolen but can be used to raise their own calves. Their milk is then stolen by the pigs, who learn to milk them. The milk is stirred into the pigs' mash every day, while the other animals are denied such luxuries. The cat – Unnamed and never seen to carry out any work, the cat is absent for long periods and is forgiven because her excuses are so convincing and she "purred so affectionately that it was impossible not to believe in her good intentions." She has no interest in the politics of the farm, and the only time she is recorded as having participated in an election, she is found to have actually "voted on both sides." The ducks – Also unnamed. The roosters – One arranges to wake Boxer early, and a black one acts as a trumpeter for Napoleon. The geese – Also unnamed. One gander commits suicide by eating nightshade berries. Genre and style George Orwell's Animal Farm is an example of a political satire that was intended to have a "wider application", according to Orwell himself, in terms of its relevance. Stylistically, the work shares many similarities with some of Orwell's other works, most notably 1984, as both have been considered works of Swiftian Satire. Furthermore, these two prominent works seem to suggest Orwell's bleak view of the future for humanity; he seems to stress the potential/current threat of dystopias similar to those in Animal Farm and 1984. In these kinds of works, Orwell distinctly references the disarray and traumatic conditions of Europe following the Second World War. Orwell's style and writing philosophy as a whole were very concerned with the pursuit of truth in writing. Orwell was committed to communicating in a way that was straightforward, given the way that he felt words were commonly used in politics to deceive and confuse. For this reason, he is careful, in Animal Farm, to make sure the narrator speaks in an unbiased and uncomplicated fashion. The difference is seen in the way that the animals speak and interact, as the generally moral animals seem to speak their minds clearly, while the wicked animals on the farm, such as Napoleon, twist language in such a way that it meets their own insidious desires. This style reflects Orwell's close proximation to the issues facing Europe at the time and his determination to comment critically on Stalin's Soviet Russia. Background Origin and writing George Orwell wrote the manuscript between November 1943 and February 1944 after his experiences during the Spanish Civil War, which he described in Homage to Catalonia (1938). In the preface of a 1947 Ukrainian edition of Animal Farm, he explained how escaping the communist purges in Spain taught him "how easily totalitarian propaganda can control the opinion of enlightened people in democratic countries." This motivated Orwell to expose and strongly condemn what he saw as the Stalinist corruption of the original socialist ideals. Homage to Catalonia sold poorly; after seeing Arthur Koestler's best-selling, Darkness at Noon, about the Moscow Trials, Orwell decided that fiction was the best way to describe totalitarianism. Immediately prior to writing the book, Orwell had quit the BBC. He was also upset about a booklet for propagandists the Ministry of Information had put out. The booklet included instructions on how to quell ideological fears of the Soviet Union, such as directions to claim that the Red Terror was a figment of Nazi imagination. In the preface, Orwell described the source of the idea of setting the book on a farm: In 1944, the manuscript was almost lost when a German V-1 flying bomb destroyed his London home. Orwell spent hours sifting through the rubble to find the pages intact. Publication Publishing Orwell initially encountered difficulty getting the manuscript published, largely due to fears that the book might upset the alliance between Britain, the United States, and the Soviet Union. Four publishers refused to publish Animal Farm, yet one had initially accepted the work, but declined it after consulting the Ministry of Information. Eventually, Secker and Warburg published the first edition in 1945. During the Second World War, it became clear to Orwell that anti-Soviet literature was not something which most major publishing houses would touch – including his regular publisher Gollancz. He also submitted the manuscript to Faber and Faber, where the poet T. S. Eliot (who was a director of the firm) rejected it; Eliot wrote back to Orwell praising the book's "good writing" and "fundamental integrity", but declared that they would only accept it for publication if they had some sympathy for the viewpoint "which I take to be generally Trotskyite". Eliot said he found the view "not convincing", and contended that the pigs were made out to be the best to run the farm; he posited that someone might argue "what was needed ... was not more communism but more public-spirited pigs". Orwell let André Deutsch, who was working for Nicholson & Watson in 1944, read the typescript, and Deutsch was convinced that Nicholson & Watson would want to publish it; however, they did not, and "lectured Orwell on what they perceived to be errors in Animal Farm." In his London Letter on 17 April 1944 for Partisan Review, Orwell wrote that it was "now next door to impossible to get anything overtly anti-Russian printed. Anti-Russian books do appear, but mostly from Catholic publishing firms and always from a religious or frankly reactionary angle." The publisher Jonathan Cape, who had initially accepted Animal Farm, subsequently rejected the book after an official at the British Ministry of Information warned him off – although the civil servant who it is assumed gave the order was later found to be a Soviet spy. Writing to Leonard Moore, a partner in the literary agency of Christy & Moore, publisher Jonathan Cape explained that the decision had been taken on the advice of a senior official in the Ministry of Information. Such flagrant anti-Soviet bias was unacceptable, and the choice of pigs as the dominant class was thought to be especially offensive. It may reasonably be assumed that the "important official" was a man named Peter Smollett, who was later unmasked as a Soviet agent. Orwell was suspicious of Smollett/Smolka, and he would be one of the names Orwell included in his list of Crypto-Communists and Fellow-Travellers sent to the Information Research Department in 1949. The publisher wrote to Orwell, saying: Frederic Warburg also faced pressures against publication, even from people in his own office and from his wife Pamela, who felt that it was not the moment for ingratitude towards Stalin and the heroic Red Army, which had played a major part in defeating Adolf Hitler. A Russian translation was printed in the paper Posev, and in giving permission for a Russian translation of Animal Farm, Orwell refused in advance all royalties. A translation in Ukrainian, which was produced in Germany, was confiscated in large part by the American wartime authorities and handed over to the Soviet repatriation commission. In October 1945, Orwell wrote to Frederic Warburg expressing interest in pursuing the possibility that the political cartoonist David Low might illustrate Animal Farm. Low had written a letter saying that he had had "a good time with Animal Farm – an excellent bit of satire – it would illustrate perfectly." Nothing came of this, and a trial issue produced by Secker & Warburg in 1956 illustrated by John Driver was abandoned, but the Folio Society published an edition in 1984 illustrated by Quentin Blake and an edition illustrated by the cartoonist Ralph Steadman was published by Secker & Warburg in 1995 to celebrate the fiftieth anniversary of the first edition of Animal Farm. Preface Orwell originally wrote a preface complaining about British self-censorship and how the British people were suppressing criticism of the USSR, their World War II ally: Although the first edition allowed space for the preface, it was not included, and as of June 2009 most editions of the book have not included it. Secker and Warburg published the first edition of Animal Farm in 1945 without an introduction. However, the publisher had provided space for a preface in the author's proof composited from the manuscript. For reasons unknown, no preface was supplied, and the page numbers had to be renumbered at the last minute. In 1972, Ian Angus found the original typescript titled "The Freedom of the Press", and Bernard Crick published it, together with his own introduction, in The Times Literary Supplement on 15 September 1972 as "How the essay came to be written". Orwell's essay criticised British self-censorship by the press, specifically the suppression of unflattering descriptions of Stalin and the Soviet government. The same essay also appeared in the Italian 1976 edition of Animal Farm with another introduction by Crick, claiming to be the first edition with the preface. Other publishers were still declining to publish it. Reception Contemporary reviews of the work were not universally positive. Writing in the American New Republic magazine, George Soule expressed his disappointment in the book, writing that it "puzzled and saddened me. It seemed on the whole dull. The allegory turned out to be a creaking machine for saying in a clumsy way things that have been said better directly." Soule believed that the animals were not consistent enough with their real-world inspirations, and said, "It seems to me that the failure of this book (commercially it is already assured of tremendous success) arises from the fact that the satire deals not with something the author has experienced, but rather with stereotyped ideas about a country which he probably does not know very well". The Guardian on 24 August 1945 called Animal Farm "a delightfully humorous and caustic satire on the rule of the many by the few". Tosco Fyvel, writing in Tribune on the same day, called the book "a gentle satire on a certain State and on the illusions of an age which may already be behind us." Julian Symons responded, on 7 September, "Should we not expect, in Tribune at least, acknowledgement of the fact that it is a satire not at all gentle upon a particular State – Soviet Russia? It seems to me that a reviewer should have the courage to identify Napoleon with Stalin, and Snowball with Trotsky, and express an opinion favourable or unfavourable to the author, upon a political ground. In a hundred years time perhaps, Animal Farm may be simply a fairy story; today it is a political satire with a good deal of point." Animal Farm has been subject to much comment in the decades since these early remarks. The CIA, from 1952 to 1957 in Operation Aedinosaur, sent millions of balloons carrying copies of the novel into Poland, Hungary and Czechoslovakia, whose air forces tried to shoot the balloons down. Time magazine chose Animal Farm as one of the 100 best English-language novels (1923 to 2005); it also featured at number 31 on the Modern Library List of Best 20th-Century Novels. It won a Retrospective Hugo Award in 1996 and is included in the Great Books of the Western World selection. Popular reading in schools, Animal Farm was ranked the UK's favourite book from school in a 2016 poll. Animal Farm has also faced an array of challenges in school settings around the US. The following are examples of this controversy that has existed around Orwell's work: The John Birch Society in Wisconsin challenged the reading of Animal Farm in 1965 because of its reference to masses revolting. New York State English Council's Committee on Defense Against Censorship found that in 1968, Animal Farm had been widely deemed a "problem book". A censorship survey conducted in DeKalb County, Georgia, relating to the years 1979–1982, revealed that many schools had attempted to limit access to Animal Farm due to its "political theories". A superintendent in Bay County, Florida, banned Animal Farm at the middle school and high school levels in 1987. The Board quickly brought back the book, however, after receiving complaints of the ban as "unconstitutional". Animal Farm was removed from the Stonington, Connecticut school district curriculum in 2017. Animal Farm has also faced similar forms of resistance in other countries. The ALA also mentions the way that the book was prevented from being featured at the International Book Fair in Moscow, Russia, in 1977 and banned from schools in the United Arab Emirates for references to practices or actions that defy Arab or Islamic beliefs, such as pigs or alcohol. In the same manner, Animal Farm has also faced relatively recent issues in China. In 2018, the government made the decision to censor all online posts about or referring to Animal Farm. However the book itself, as of 2019, remains sold in stores. Amy Hawkins and Jeffrey Wasserstrom of The Atlantic stated in 2019 that the book is widely available in Mainland China for several reasons: censors believe the general public is unlikely to read a highbrow book , because the elites who do read books feel connected to the ruling party anyway, and because the Communist Party sees being too aggressive in blocking cultural products as a liability. The authors stated "It was—and remains—as easy to buy 1984 and Animal Farm in Shenzhen or Shanghai as it is in London or Los Angeles." An enhanced version of the book, launched in India in 2017, was widely praised for capturing the author's intent, by republishing the proposed preface of the First Edition and the preface he wrote for the Ukrainian edition. Analysis Animalism The pigs Snowball, Napoleon, and Squealer adapt Old Major's ideas into "a complete system of thought", which they formally name Animalism, an allegoric reference to Communism, not to be confused with the philosophy Animalism. Soon after, Napoleon and Squealer partake in activities associated with the humans (drinking alcohol, sleeping in beds, trading), which were explicitly prohibited by the Seven Commandments. Squealer is employed to alter the Seven Commandments to account for this humanisation, an allusion to the Soviet government's revising of history in order to exercise control of the people's beliefs about themselves and their society. The original commandments are: Whatever goes upon two legs is an enemy. Whatever goes upon four legs, or has wings, is a friend. No animal shall wear clothes. No animal shall sleep in a bed. No animal shall drink alcohol. No animal shall kill any other animal. All animals are equal. These commandments are also distilled into the maxim "Four legs good, two legs bad!" which is primarily used by the sheep on the farm, often to disrupt discussions and disagreements between animals on the nature of Animalism. Later, Napoleon and his pigs secretly revise some commandments to clear themselves of accusations of law-breaking. The changed commandments are as follows, with the changes bolded: Eventually, these are replaced with the maxims, "All animals are equal, but some animals are more equal than others", and "Four legs good, two legs better" as the pigs become more human. This is an ironic twist to the original purpose of the Seven Commandments, which were supposed to keep order within Animal Farm by uniting the animals together against the humans and preventing animals from following the humans' evil habits. Through the revision of the commandments, Orwell demonstrates how simply political dogma can be turned into malleable propaganda. Significance and allegory Orwell biographer Jeffrey Meyers has written, "virtually every detail has political significance in this allegory." Orwell himself wrote in 1946, "Of course I intended it primarily as a satire on the Russian revolution ... [and] that kind of revolution (violent conspiratorial revolution, led by unconsciously power-hungry people) can only lead to a change of masters [-] revolutions only effect a radical improvement when the masses are alert." In a preface for a 1947 Ukrainian edition, he stated, "for the past ten years I have been convinced that the destruction of the Soviet myth was essential if we wanted a revival of the socialist movement. On my return from Spain [in 1937] I thought of exposing the Soviet myth in a story that could be easily understood by almost anyone and which could be easily translated into other languages." The revolt of the animals against Farmer Jones is Orwell's analogy with the October 1917 Bolshevik Revolution. The Battle of the Cowshed has been said to represent the allied invasion of Soviet Russia in 1918, and the defeat of the White Russians in the Russian Civil War. The pigs' rise to preeminence mirrors the rise of a Stalinist bureaucracy in the USSR, just as Napoleon's emergence as the farm's sole leader reflects Stalin's emergence. The pigs' appropriation of milk and apples for their own use, "the turning point of the story" as Orwell termed it in a letter to Dwight Macdonald, stands as an analogy for the crushing of the left-wing 1921 Kronstadt revolt against the Bolsheviks, and the difficult efforts of the animals to build the windmill suggest the various Five Year Plans. The puppies controlled by Napoleon parallel the nurture of the secret police in the Stalinist structure, and the pigs' treatment of the other animals on the farm recalls the internal terror faced by the populace in the 1930s. In chapter seven, when the animals confess their non-existent crimes and are killed, Orwell directly alludes to the purges, confessions and show trials of the late 1930s. These contributed to Orwell's conviction that the Bolshevik revolution had been corrupted and the Soviet system become rotten. Peter Edgerly Firchow and Peter Davison contend that the Battle of the Windmill, specifically referencing the Battle of Stalingrad and the Battle of Moscow, represents World War II. During the battle, Orwell first wrote, "All the animals, including Napoleon" took cover. Orwell had the publisher alter this to "All the animals except Napoleon" in recognition of Stalin's decision to remain in Moscow during the German advance. Orwell requested the change after he met Józef Czapski in Paris in March 1945. Czapski, a survivor of the Katyn Massacre and an opponent of the Soviet regime, told Orwell, as Orwell wrote to Arthur Koestler, that it had been "the character [and] greatness of Stalin" that saved Russia from the German invasion. Other connections that writers have suggested illustrate Orwell's telescoping of Russian history from 1917 to 1943 include the wave of rebelliousness that ran through the countryside after the Rebellion, which stands for the abortive revolutions in Hungary and in Germany (Ch IV); the conflict between Napoleon and Snowball (Ch V), parallelling "the two rival and quasi-Messianic beliefs that seemed pitted against one another: Trotskyism, with its faith in the revolutionary vocation of the proletariat of the West; and Stalinism with its glorification of Russia's socialist destiny"; Napoleon's dealings with Whymper and the Willingdon markets (Ch VI), paralleling the Treaty of Rapallo; and Frederick's forged bank notes, parallelling the Hitler-Stalin pact of August 1939, after which Frederick attacks Animal Farm without warning and destroys the windmill. The book's close, with the pigs and men in a kind of rapprochement, reflected Orwell's view of the 1943 Tehran Conference that seemed to display the establishment of "the best possible relations between the USSR and the West" – but in reality were destined, as Orwell presciently predicted, to continue to unravel. The disagreement between the allies and the start of the Cold War is suggested when Napoleon and Pilkington, both suspicious, each "played an ace of spades simultaneously". Similarly, the music in the novel, starting with "Beasts of England" and the later anthems, parallels "The Internationale" and its adoption and repudiation by the Soviet authorities as the anthem of the USSR in the 1920s and 1930s. Adaptations Stage productions In 2021, the National Youth Theatre toured a stage version of Animal Farm. A solo version, adapted and performed by Guy Masterson, premièred at the Traverse Theatre Edinburgh in January 1995 and has toured worldwide since. A theatrical version, with music by Richard Peaslee and lyrics by Adrian Mitchell, was staged at the National Theatre London on 25 April 1984, directed by Peter Hall. It toured nine cities in 1985. A new adaptation written and directed by Robert Icke, designed by Bunny Christie with puppetry designed and directed by Toby Olié opened at the Birmingham Repertory Theatre in January 2022 before touring the UK. Films Animal Farm has been adapted to film twice. Both differ from the novel and have been accused of taking significant liberties, including sanitising some aspects. Animal Farm (1954) is an animated film, in which Napoleon is eventually overthrown in a second revolution. In 1974, E. Howard Hunt revealed that he had been sent by the CIA's Psychological Warfare department to obtain the film rights from Orwell's widow, and the resulting 1954 animation was funded by the agency. Animal Farm (1999) is a live-action TV version that shows Napoleon's regime collapsing in on itself, with the farm having new human owners, reflecting the collapse of Soviet communism. Andy Serkis is directing a film adaptation for Netflix, with Matt Reeves producing. Serkis began work on the film after finishing directing duties for Venom: Let There Be Carnage. Radio dramatisations A BBC radio version, produced by Rayner Heppenstall, was broadcast in January 1947. Orwell listened to the production at his home in Canonbury Square, London, with Hugh Gordon Porteous, amongst others. Orwell later wrote to Heppenstall that Porteous, "who had not read the book, grasped what was happening after a few minutes." A further radio production, again using Orwell's own dramatisation of the book, was broadcast in January 2013 on BBC Radio 4. Tamsin Greig narrated, and the cast included Nicky Henson as Napoleon, Toby Jones as the propagandist Squealer, and Ralph Ineson as Boxer. Comic strip In 1950, Norman Pett and his writing partner Don Freeman were secretly hired by the Information Research Department (IRD), a secret wing of the British Foreign Office, to adapt Animal Farm into a comic strip. This comic was not published in the U.K. but ran in Brazilian and Burmese newspapers. See also Information Research Department Authoritarian personality History of Soviet Russia and the Soviet Union (1917–1927) History of the Soviet Union (1927–1953) Ideocracy New class Anthems in Animal Farm Animals, an album based on Animal Farm Books Gulliver's Travels was a favourite book of Orwell's. Swift reverses the role of horses and human beings in the fourth book. Orwell brought to Animal Farm "a dose of Swiftian misanthropy, looking ahead to a time 'when the human race had finally been overthrown.'" Bunt (Revolt), published in 1924, is a book by Polish Nobel laureate Władysław Reymont with a theme similar to Animal Farms. White Acre vs. Black Acre, published in 1856 and written by William M. Burwell, is a satirical novel that features allegories for slavery in the United States similar to Animal Farms portrayal of Soviet history. George Orwell's own Nineteen Eighty-Four, a classic dystopian novel about totalitarianism. References Explanatory notes Citations General sources Further reading O'Neill, Terry, Readings on Animal Farm (1998), Greenhaven Press. . External links Animal Farm Book Notes from Literapedia Excerpts from Orwell's letters to his agent concerning Animal Farm Literary Journal review Orwell's original preface to the book Animal Farm Revisited by John Molyneux, International Socialism, 44 (1989) Animal Farm at the British Library Animal Farm (1954) 1945 British novels Allegory British novellas British novels adapted into films British novels adapted into plays British novels adapted into television shows British political novels British satirical novels Cats in literature Cattle in literature Censored books Dogs in literature Dystopian novels English novels Hugo Award for Best Novella winning works Novels about animals Novels about propaganda Novels about revolutionaries Novels about totalitarianism Novels adapted into comics Novels adapted into radio programs Novels by George Orwell Pigs in literature Political literature Roman à clef novels Satirical novels Secker & Warburg books

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