Thursday, July 16, 2009

Who’s afraid of the BNP?

From the July 2009 issue of the Socialist Standard

The BNP's racist ideology is hateful and it is understandable – and to be welcomed – that most people don't like it. But what's the best way to deal with them?

Despite the high profile media campaign supported by the churches and all the other parties to try to stop this, the BNP did manage to get two MEPs elected to the European Parliament in last month's elections. The BNP is an obnoxious outfit and people are stupid to vote for it. It is no more able to provide an answer to workers' problems than the other parties. The problems facing working people and their families are not caused, as the BNP claims, by immigration or immigrants and will not be solved by the Fortress Britain they advocate with "British Jobs for British Workers". They are caused by capitalism which the BNP, like the other parties, supports. Even if all immigration was stopped and all (recent) immigrants expelled this would not make things better for those the BNP calls the "indigenous population".

The other parties had a cheek in asking people to vote for them to keep the BNP out. That's because they all support capitalism and it is capitalism's insoluble problems that the BNP exploits to gain votes. Voting for some other capitalist party to keep the BNP out is as stupid as voting for the BNP. That’s to vote to maintain the conditions which allow the BNP to flourish.

Others, on the Far Left, want to take a more confrontational attitude towards the BNP. They say it is a fascist party and that it should be physically "smashed" before it has a chance to smash political democracy. One problem with this is that the BNP is not a fascist party. Some of its leaders have expressed pro-Nazi sympathies in the past (and may well still harbour them) but, unlike the Nazi party in pre-1933 Germany, the BNP is not blaming parliamentary democracy for causing working-class problems. If it did, it wouldn't get the votes it does. It blames workers' problems on immigration and immigrants. So, it is anti-foreigner and racist, which is objectionable enough, but that's not the same as fascism.

The only effective way to deal with the BNP is to confront their arguments head on and that includes their nationalism. The other parties cannot do this because they too are nationalists. The BNP is only expressing in an extreme form a nationalist position that they themselves share. They have even tried to steal the BNP's clothes here by emphasising that they are against "illegal" immigrants and vie with each other to boast how many they have, or should have, deported. They encourage nationalism by describing members of the armed forces as "heroes" and by flying the Union Jack or even the flag of St George (a traditional fascist emblem) on public buildings. All grist to the BNP's mill.

Like the BNP, the other parties claim that all "British people" have a common interest as against the people of other countries, i.e. as against "foreigners". But this is not the case. UK citizens are divided into two classes, on the basis of their relationship to the means of production – those who own them and those who don't –, whose interests are quite opposed. It is in the interest of those who own Britain to convince the rest of us living here that we share a common interest with them in them acquiring and protecting outside markets and investment outlets. To get us to support them is the role of the nationalism that is inculcated into us from birth and reinforced every day by the media.

The semblance of justification for this is that, if employers are successful in this, then they can offer more and more secure jobs. In actual fact, however, those in one country who have to work for a wage or a salary have a common interest with wage and salary workers in other countries rather than with our employers. That is the socialist, anti-nationalist position which the Socialist Party maintains against all other parties, not just the BNP.

Bash the Fash?

The Far Left have made two mistakes in trying to counter the BNP. The first has been to adopt a policy of physically fighting with them. The second has been to invoke the BNP as a bogey to try to gain recruits amongst post-war immigrants and their families.

Beating somebody up never changed anybody's mind. It probably reinforces their views. In any event, this is defeatist in assuming that people can't change their minds. Which, fortunately, has been disproved many times. For instance, the actor Ricky Tomlinson, who introduced the Scargill Labour Party's Party Political Broadcast in the recent elections, was once a member of the National Front, even a candidate for them in a local election. Now he thinks that the EU not immigrants cause working-class problems. Still wrong, but no longer a racist.

What BNP members need is not a kicking, but putting right. And the best way to do this is to confront the ideas of their leaders in open, public debate. That's why the Socialist Party is opposed to the policy of "No Platform for the BNP". On the contrary, we want them up on a platform to face socialist criticism of their erroneous ideas and futile policies.

Organising particular immigrants as a group, as the SWP tried to do with Muslims through Respect (before George Galloway threw them out and continued this with the aid of other Trotskyist groups), is dangerous and plays straight into the hands of the BNP by introducing "communalist" politics. If, says the BNP, Muslims can organise as a "community" to defend and further their "communal" interests, why can't the "indigenous" (read: "white") working class do the same? Indeed, under Nick Griffin, this is the successful strategy the BNP has pursued. The BNP, he argues, seeks to represent the interests of "indigenous" workers as against immigrants who, he claims, are being given preferential treatment by the "liberal Establishment". It's untrue, but it finds an echo amongst some sections of the working class, though not amongst those living and working in close proximity with immigrants who have learned to regard second and third generation "immigrants" as fellow workers.

In other words, two can play at "communalist" politics and the BNP will always be able to make more progress at this than the Far Left since they are appealing to a majority "community". It is possible to detect a certain jealousy amongst Leftists at the ability of the BNP to "mobilise" workers they would like to be able to mobilise themselves. Indeed, the rivalry between the BNP and the Far Left, which sometimes finds expressed in physical fighting, can be seen as a rivalry between two leadership groups – one calling itself a "vanguard", the other a "spearhead" – to lead workers. To which workers should adopt "a plague on both your houses" attitude.

As capitalism is the cause of the problems workers face these problems will continue as long as capitalism does. And as long as capitalism continues there will always be parties like the BNP which scapegoat other workers as the supposed cause of these problems. The answer is not to stop these parties by voting for other parties or by physically fighting or banning them. It is to organise on a world-wide class basis to end capitalism – which, necessarily, involves a rejection of nationalism.

Adam Buick

Pieces Together (2009)

From the July 2009 issue of the Socialist Standard

MEGA-DEATH MARKETPLACE
"The annual Asia Security Conference, a forum for discussion, brought together some of the world's main arms-makers with military chiefs nervously eyeing their neighbors' moves and looking to upgrade defenses in a region full of long-running insurgencies, potential maritime disputes and growing wealth. ‘Defense suppliers find it very important to be here to make a set of contacts,’ said Jonathan Pollack, professor of Asian and Pacific Studies at the U.S. Naval War College. Japan's defense minister told the gathering that the country, anxious about North Korea's latest nuclear test, would not strike first but it was still looking to boost its air force with Lockheed Martin F-22 fighter jets. Top executives from firms such as Boeing, the Pentagon's No.2 defense supplier, flew to Singapore to rub shoulders with potential clients, as they look to expand foreign sales at a time when the Obama government is starting to cap defense project spending." (Yahoo News, 31 May)


YESTERDAY’S PRICE OF OIL
"Royal Dutch Shell and the families of Ken Saro-Wiwa, an executed Nigerian opposition leader, and other activists hanged by the military government in 1995, on Monday agreed a $15.5m settlement in a New York court case stemming from allegations the oil group was complicit in the executions. The settlement, in which Shell and its Nigerian subsidiary denied any liability, ended a 13-year campaign by relations and supporters of Saro-Wiwa to hold the company accountable. A spokesman for the plaintiffs said $5m of the settlement to be paid by Shell would be put into a trust fund to promote education and welfare in the Ogoniland region of the Niger delta. The balance would be shared among 10 plaintiffs after legal costs were met. Saro-Wiwa and eight other activists were hanged after leading a campaign against Shell’s activities in the region and the then military-led government. ...Oil production stopped in Ogoniland in 1993 when Shell ceased operations amid mass protests led by Saro-Wiwa against the environmental damage alleged to have been inflicted by the company’s operations. The plaintiffs had alleged that at the request of Shell, and with its assistance and financing, Nigerian soldiers used deadly force and massive, brutal raids against the Ogoni people throughout the early 1990s to repress a movement against the oil company." (Financial Times, 9 June)


TODAY’S PRICE OF OIL
"President Alan Garcia labored Saturday to contain Peru's worst political violence in years, as nine more police officers were killed in a bloody standoff with Amazon Indians fighting his efforts to exploit oil and gas on their native lands. The new deaths brought to 22 the number of police killed — seven with spears — since security forces moved early Friday to break up a roadblock manned by 5,000 protesters. Protest leaders said at least 30 Indians, including three children, died in the clashes. Authorities said they could confirm only nine civilian deaths, but cabinet chief Yehude Simon told reporters that 155 people had been injured, about a third of them with bullet wounds." (Associated Press, 6 June)

Understanding history

From the June 2009 issue of the Socialist Standard

This year is the 150th anniversary of the publication of Darwin's The Origin of Species but also of the publication of Marx’s first economic writings after his more detailed study of the workings of capitalism, A Contribution to the Critique of Political Economy.

The Preface to this work contains a summary of Marx and Engels' materialist conception of history. Marx comments that during the course of his studies he reached the conclusion that the explanation of social development was not to be found merely in the realm of ideas but rather in the material conditions of life, and that a proper understanding of capitalism is to be found in economics. Marx then gives a condensed account of his key concepts and their likely relationships which provided the guiding thread for his historical research:

“The general result at which I arrived and which, once won, served as a guiding thread for my studies, can be briefly formulated as follows: in the social production of their life, men enter into definite relations that are indispensable and independent of their will, relations of production which correspond to a definite stage of development of their material productive forces. The sum total of these relations of production constitutes the economic structure of society, the real foundation, on which rises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life conditions the social, political and intellectual life process in general. It is not the consciousness of men that determines their social being, but, on the contrary, their social being that determines their consciousness. At a certain stage of their development, the material productive forces of society come in conflict with the existing relations of production, or – what is but a legal expression for the same thing – with the property relations within which they have been at work hitherto. From forms of development of the productive forces these relations turn into their fetters. Then begins an epoch of social revolution. With the change of the economic foundations the entire immense superstructure is more or less rapidly transformed. In considering such transformations a distinction should always be made between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, aesthetic or philosophic – in short, ideological forms in which men become conscious of this conflict and fight it out. Just as our opinion of an individual is not based on what he thinks of himself, so we cannot judge of such a period of transformation by its own consciousness; on the contrary, this consciousness must be explained rather from the contradictions of material life, from the existing conflict between the social productive forces and the relations of production. No social order ever perishes before all the productive forces for which there is room in it have developed; and new, higher relations of production never appear before the material conditions of their existence have matured in the womb of the old society itself. Therefore mankind always sets itself only such tasks as it can solve; since, looking at the matter more closely, it will always be found that the task itself arises only when the material conditions for its solution already exist or are at least in the process of formation. In broad outlines Asiatic, ancient, feudal, and modern bourgeois modes of production can be designated as progressive epochs in the economic formation of society. The bourgeois relations of production are the last antagonistic form of the social process of production – antagonistic not in the sense of individual antagonism, but of one arising from the social conditions of life of the individual; at the same time the productive forces developing in the womb of bourgeois society create the material conditions for the solution of that antagonism. This social formation brings, therefore, the prehistory of human society to a close.”

Discussions of this passage usually omit the first sentence above where Marx says the following “general result” served as a “guiding thread” for his research. This makes it clear that his theory of history is not a substitute for actual research. The materialist conception of history is a method of investigation, not a philosophy of history. Marx and Engels emphasised this point in their first explanation of their materialist (in the practical sense of the word, not in its acquisitive sense) outlook:

“Viewed apart from real history, these abstractions have in themselves no value whatsoever. They can only serve to facilitate the arrangement of historical material, to indicate the sequence of its separate strata. But they by no means afford a recipe or schema, as does philosophy, for neatly trimming the epochs of history. On the contrary, our difficulties begin only when we set about the observation and the arrangement – the real depiction – of our historical material, whether of a past epoch or of the present” (The German Ideology, 1846).

As Engels wrote: “...the materialist method is converted into its direct opposite if instead of being used as a guiding thread in historical research it is made to serve as a ready-cut pattern on which to tailor historical facts” (Letter to Paul Ernst,4 June 1890). And Marx emphatically rejected “general historico-philosophical theory, the supreme virtue of which consists in being super-historical”. He poured scorn on a critic who:

“... insists on transforming my historical sketch of the genesis of capitalism in western Europe into an historico-philosophical theory of the general path prescribed by fate to all nations whatever the historical circumstances in which they find themselves in order that they may ultimately arrive at the economic system which ensures, together with the greatest expansion of the productive power of social labour, the most complete development of man. But I beg his pardon. He is doing me too much honour and at the same time slandering me too much” (Letter to the editorial board of Otechestvennive Zapiski, November 1877).

Despite the numerous warnings, many commentators have concluded that Marx's theory of history, as set out in the 1859 Preface, is a form of productive forces (or technological) determinism. For instance, in his influential book GA Cohen claims that “high technology was not only necessary but also sufficient for socialism” (Karl Marx's Theory of History: A Defence, 1978). But socialism is not inevitable; the fatalism of determinism is fatal for the socialist movement which requires a politically active class conscious working class to achieve our self-emancipation as a class.

The 1859 Preface assumes the development of human productive forces throughout history, but this is not automatic or inevitable. In Marx's The Eighteenth Brumaire of Louis Bonaparte (1852) social and political development did not occur exactly as outlined in the 1859 Preface, but that was not the point. Marx's hypothesis showed the key concepts and where to look in researching the past and present. That study reaffirmed the importance of understanding the specific contexts of material circumstances and humans as agents of historical change:

“Men make their own history, but they do not make it as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given, and transmitted from the past.”

If this looks like stating the obvious (apart from the sexist assumption), to some extent it is because of Marx's influence on public thinking about history. In his day prominence in historical writing was given to the role of ideas – for example, nationalism, freedom, religion – in explaining social development. This is still not unknown today and there are many who, explicitly or implicitly, reject the materialist theory of history for its revolutionary conclusions.

The 1859 Preface identifies certain well-documented “modes of production” found in history, whose constituents are “forces of production” (productive technology) and “relations of production” (economic classes). Present-day capitalist production relations involve minority class ownership of the means of life, which means the majority must sell their labour power for a wage, while production is geared to profit for the few. In feudalism – where aristocrats owned most of the land and peasants were tied down to that land by a host of restrictions, including the requirement that they did unpaid labour for their liege lords. There was slavery – where the bodies of the producers were the property of slave owners and were bought and sold like land or goods. The Asiatic mode of production (sometimes called “oriental despotism”) was a system where millions of peasants were engaged under military pressure to raise water for the irrigation of crops. There were various types of primitive society – the key one being the primitive communistic tribal form, where localised common ownership was practised.

The actual correspondence between forces of production and relations of production takes place through the mediation of the class struggle and the balance of class forces – what Marx called “the respective power of the combatants” (Value, Price and Profit, 1865). For example, China's rise as a capitalist super-power has taken place mainly through the Chinese state's ruthless use of cheap and plentiful labour power, rather than advances in its productive technology. For the workers of the world the materialist conception of history is a vital tool in our emancipation, for taking informed political action to bring class-divided society to an end.

Lew