„Celem jest świat bez klatek”

Abstract

According to anarchism, getting married or starting a civil partnership means subordinating one's intimate life to state and/or church. However, some anarchists happen to be wives and husbands, which does not make them less respected in their environment. Many people who identify with anarchism support legalization of civil partnerships. Such attitudes may seem to be inconsequential. The article attempts to explain reasons for them. It presents (post)anarchist approaches to marriage and civil partnerships (especially those created by the gay and lesbian community) in Poland. The author had the opportunity to come across the opinions as a participant of the anarchafeminist group A-fe, active in Warsaw in the years 2007-2009. The text explains differences between anarchism and anarchafeminism identifying the latter with postanarchism, as well as reveals relations between queer and anarchafeminism. Anarchists' plurality of opinion is made visible via the analysis of the discussion about Equality March [Marsz Równości] which was held in Wroclaw in the year of 2009 and was for the recognition of gay and lesbian (romantic) relationships by the law. The discussion took place on an anarchist information portal. Anarchafeminist points of view are portrayed on the basis of interviews with activists made in the ongoing year and two debates about same-sex partnerships. The first was organized during Kłir Szyft festival [Queer Shift festival] in 2008 while the second one took place at Syrena squat in 2011. The article discusses whether anarchistic critique of marriage is still valid now, when numerous types of family coexist and variety of lifestyles seems to be accessible. Because of that the author analyzes the role of marriage in the contemporary biopolitics. Anarchafeminist perspective on same-sex partnerships appears to be significantly similar to Judith Butler's point of view presented in her essay "Is Kinship Always Already Heterosexual”. Taking that similarity into consideration, the author wonders whether it is possible to include anarchafeminists supporting LGBT struggle for civil partnership into the continuum of LGBT and queer which, according to the theorist of queer and activist in "Let Them See Us" Campaign [kampania "Niech nas zobaczą"] Tomasz Basiuk, exists in Poland. The author also speculates about the (in)stability of the continuum.