Friday, August 1, 2025

The Crisis: Capitalism’s Stranglehold on the Labour Government (1975)

From the August 1975 issue of the Socialist Standard

There is of course nothing new in governments breaking pledges and turning policy somersaults, but latterly the occasions have become more frequent and more farcical. At every election since the second world war the Labour and Tory parties have undertaken to deal with inflation: to so little effect that prices have risen continuously for thirty years, with the rate of increase getting faster and faster.

It is not at all surprising that this should have happened because the governments have been running a policy of inflation in the belief that this was a way to prevent unemployment from increasing. A vain hope, because at each of the half-dozen recessions since 1950 unemployment has risen to a new higher peak—over a million in 1972 and now forecasts of a possible 1½ millions by early 1976. Instead of stopping inflation, it has been government policy first to promote it and then to try to suppress its symptoms by means of a “Prices and Incomes Policy”.

It started in 1947 under Attlee’s government and has been re-enacted half a dozen times. A long succession of failures as far as stopping inflation is concerned, but it would be churlish not to acknowledge its one happy achievement—the enrichment in the use of our vocabulary. We have had wage restraints, wage freezes, wage thaws, plateaus, pauses, ceilings, guiding lights, norms, standstills, early warnings, guide-lines, slow-downs, explosions, wage-stops, thresholds, curbs, social contracts, and a lot more.

The latest from Mr Wilson “the £6 limit on wage increases”, which he admits means a lower standard of living, has a novel refinement. For years the centrepiece of the Labour programme was the “national minimum”. The law was to be used to force “bad employers” to become “good employers” by making them put wages up. Now Mr Wilson threatens to use the law to prosecute employers who put wages up too much. They are, he says, “rogue employers”. The recipients, of course, could be workers whose wages are only a small fraction of Wilson’s own income.

Don't they understand capitalism?
Is it really possible for government ministers not to understand how capitalism operates? And to be unaware of the inevitable consequences of their own policies? Indeed it is possible. During the nineteenth century, although capitalism regularly went through the recurring cycle of expansion, boom, crisis and depression outlined by Marx as the economic law of the system, governments, capitalists and many economists were forever expecting booms to be permanent and being amazed as each crisis blew up. There are plenty of similar examples in our own times.

Any serious student of capitalism knows that the capitalist is in business to make a profit and therefore will not invest more to expand production at those times when there is no prospect of selling the product profitably. Yet in the last recession, in 1971-2, Heath and Barber complained bitterly that though for months on end they pleaded and threatened and offered inducements for increased investment, “nobody would listen”. Healey, Chancellor of the Exchequer in the present government, confesses to having been equally ignorant of the facts of economic life. “One thing I have learnt from my experience in the past seven months [as Chancellor]: there is no chance of investment if business expects a general and prolonged recession, however generous the tax incentives” (Report of speech, The Times, 5th October 1974).

Later in the same month he was again airing his ignorance, this time as guest speaker at the Lord Mayor’s banquet for bankers and merchants of the City of London:
I simply cannot understand how it can make economic sense . . . to keep a million active men and women idle when the nation needs the goods they could produce (Times, 18th October 1974).
Since when has capitalism been interested in meeting people’s needs? And, in a depression, who needs additional production of unsaleable cars, motor-cycles, supertankers, steel and so on?

In one respect nineteenth-century British governments were better informed than governments since 1945. They knew how to prevent inflation and decided that it was in the interest of capitalism to prevent it. There was no inflation for the hundred years before 1914. Prices rose and fell by moderate amounts in booms and depressions, but the level was lower in 1914 than in 1814. Now the price level is more than seven times the 1938 level and rising fast, by far the biggest cause being the depreciation of the currency consequent on government policy.

There were always some uninfluential groups advocating inflation to cure the ills of capitalism. One was dealt with in the Socialist Standard in August 1906. Using the Marxist analysis the writer of the article showed that it would cure nothing and would simply raise prices: “the workers, as is usual, being the first to suffer”. Another example is mentioned in The Life and Times of Ernest Bevin, by Alan Bullock (p. 17). Bevin, trade union leader and later a minister in the Attlee government, was present in 1908 at a conference to discuss remedies for unemployment. One proposal was “the issue of paper pounds”. A Liberal politician who was there thought that it was “very sensible” but politically impracticable.

After 1945 it was quite different. Influenced by Keynes (or by crude distortions of Keynes) the Labour and Tory Parties and the TUC adopted the doctrine that the government could “manage” the economy in a way that would prevent crises and depressions occurring again. By “maintaining demand” they believed they could always prevent unemployment. Maintaining demand meant in practice printing more money and putting up prices. Keynes, whether he intended it or not, had made inflation respectable.

Marx and others on inflation
A number of economists in the past have understood that if an inconvertible paper currency is issued in excess amounts it will correspondingly put up prices. Marx’s special contribution was to anchor it to his theory of value. In given circumstances a certain amount of currency will be required. If the currency consisted solely of gold coin it would represent a certain total weight of gold and therefore a certain total mass of value. If the gold is replaced by inconvertible paper money (not convertible into a fixed weight of gold) and is then issued in amounts exceeding the gold it represents, it will simply put up prices. This is the present situation. Currency in Britain in 1938 was under £500 millions. It is now over £6,000 millions. It went up £825 millions in the year to July 1975.

Those who reject this explanation of inflation can apply a test. Let them show when such excess issue took place without raising prices; or when such excess issue was halted and prices did not fall.

In December 1919, after a very fast rise in prices, a ceiling was placed on the note issue and within a year prices were falling fast and wages with them. Lord Rothschild (Times, 30th June 1975) recalls that German inflation was halted in 1923 by applying the recommendations of a Committee (two members of which were the banker Brand and the economist Keynes) which included the Reichsbank being “forbidden to print more notes”.

Some modern “monetarists” have confused the issue by trying to relate price movements to the total of currency plus some or all of bank deposits. Why should the act of lending by depositors to banks affect the price level? Historically there is no justification for the theory. The enormous growth of bank deposits in the last decades of the 19th century was accompanied by a fall of the price level, not a rise.

Harold Wilson used to be quite confident about how he would prevent inflation. In 1957 some of his articles in The Guardian were published as a pamphlet, Remedies for Inflation. In Section III “What Labour Would Do” he wrote:
Ever since the Coalition Government’s White Paper (Employment Policy, 1944) all major parties have been committed, on Keynesian lines, to using the Budget as a means of avoiding undue inflation or deflation. In inflationary times, therefore, all are agreed in theory on the need for public saving through a large Budget surplus, though we have felt that a number of Conservative Budgets have sacrificed financial stability to a desire for fiscal popularity.
In practice Wilson’s government in 1974-5, instead of running a Budget surplus, has shown the biggest deficit in British peace-time history. Wilson says that the Government’s latest measures have been forced on it by the threatened drastic fall of the pound under pressure from foreign holders of sterling, just like Labour Premier Ramsay MacDonald in 1931.

There is no sign that the bulk of the Labour ministers and the TUC have given up their delusion that unemployment can be prevented or reduced by a further round of “reflation” (their name for inflation). But at the moment Wilson, after years of promoting inflation because he thought it would prevent unemployment, is now declaring that inflation causes unemployment.

Some of his critics in the Labour Party and trade unions (including apparently Mr Scanlon, leaders of the engineers), think they have Marx’s backing for their view that the way to deal with crises is to raise wages further. They are quite wrong. Of course Marx favoured the attitude of workers getting as high wages as they can at any time, but he did not hold that crises could be averted by raising wages. He dealt with the higher wages argument in Capital (Vol II, p. 475) and showed how absurd it is. Depressions end when the capitalists see prospects of profit improving. Putting wages up further would reduce profit margins not increase them.

No Cure for Capitalism
Because Socialists view the thirty-year Labour-Tory experiment with Keynesian fallacies as a complete fiasco for the working class it must not be concluded that we are enamoured with the prospect of returning to capitalism without inflation. With or without inflation capitalism will go on producing unemployment, crises and depressions. With Labour government, or any other government, “managed” or left to market forces, with or without more nationalisation, capitalism has nothing to offer to the working class. The only course for the workers is to replace capitalism with Socialism.
Edgar Hardcastle

Letter: It is robbery ? (1975)

Letter to the Editors from the August 1975 issue of the Socialist Standard

It is robbery ?

Why does the Socialist Party of Great Britain claim that man’s activity, society’s activity, centres around Speakers’ Corner, Marble Arch, where the SPGB speaks?

How vast and worldly and adventurous is the activity of socialists outside party activity? Socialists claim that they aim to obtain Socialism democratically (the only way). To act democratically means also that you must act legally in all of your activity in and outside party activity. How is this possible when the economic system, capitalism is NOT democratic? There is no democracy in the economic and industrial jungle of capitalism, and it is extremely difficult to remain legal (democratic) in this field.

Socialists say the capitalist class "rob” the workers by denying them the full fruits of their labour. So what’s to stop us robbing them, the capitalists?
J. W. Spencer 
London W.2.


Reply:
The opening of your letter is unoriginal; for a reply to that, see page 157 of this issue. Your second question is why Socialists should act legally, either in their political party or as individuals, in an undemocratic society. The answer on the Party account is that capitalism requires the consent of the ruled-over and so provides a sufficient democratic apparatus for Socialists to use. Your concern about democracy should show you that the attempting of illegal means implies conspiracy, i.e. action by a minority. As individuals, most of us would say that there are enough problems for working people without adding to them by going in for crime.

However, your last paragraph shows a serious misconception at the bottom of your argument. The working class sells its labour-power, its only possession, to the owners of the means of production and distribution, who lay claim to the consequent products. The workers are not robbed — indeed, it is impossible to be robbed of what one has never owned; they are exploited. To argue that it is robbery just the same implies (a) that the Socialist case is about “right” and “justice” — it is not; and (b) that the aim of Socialism is to snatch back the product. Of course our aim is that the working class shall obtain the full fruits of its labour, but the target has to be not the product in itself but the ownership of the means of production. That is what the struggle is about.
Editors.

Letter: More about inevitability (1975)

Letter to the Editors from the August 1975 issue of the Socialist Standard

More about inevitability

Your article on “The Inevitability of Socialism” was interesting, but I feel that you did not deal adequately with a fundamental contradiction at the core of your case.

One of Marx’s central arguments was that philosophical ideas and political principles always occur as a result of historical material forces and social relationships, rather than the other way round.

If as you claim the material conditions for Socialism now exist, then surely, according to Marx, the necessary ideas ought automatically to be present also. If these ideas are not present at the moment (you admit that they are not) then this must mean either (a) Marx was wrong or (b) you are wrong in saying that the conditions for Socialism now exist. No amount of juggling with the arguments will avoid these difficulties.

If, in the current situation, it requires a freely made, conscious and almost unanimous decision of the international working class to achieve Socialism, it must follow that there is a possibility of that decision not being made, which certainly appears to be the position today. To say in these circumstances that “Socialism is inevitable” is surely to rob the word of all meaning.

If I remember correctly, Marx once said something about no social system ever disappearing before its possibilities for expansion and development had reached their limits. Despite the grotesque violence, inequalities and illogicalities, it cannot be denied that capitalism in recent years has generally displayed a certain dynamism in producing increasing quantities of material goods.

Could it be that in certain areas, perhaps in the developing nations of the “third world” capitalism still has some way to go before its potential for expansion is exhausted?
A. R. Ewbank 
Middlesex


Reply:
Our correspondent alleges that we claim, along with Marx, that the material conditions automatically produce Socialist ideas. We claim no such thing, and the article makes this clear.

Socialist ideas do arise from the economic conditions of capitalism, but not automatically. The prevailing ideas held by most people are the ideas of the ruling class. They are capitalist-minded; they accept the wages system and the buying and selling of wealth as in the natural order of things. Also the property institutions, its legal code, ideas of religion, morality and capitalist politics. These dominant ideas arise from the material conditions of capitalism, and propaganda through the press, TV, pulpit and the educational system will try to keep these impressed on workers’ minds. However, you cannot nourish a starving man on propaganda, or provide him with a house, or solve any of the recurring social problems brought about by the contradictory nature of capitalism. The performance never matches the promise.

Socialist ideas arise out of an examination of these social contradictions and the nature of capitalist society. Socialist knowledge, like all knowledge, has to be gained, and to the extent that workers are interested in learning something new it will be gained. We cannot have Socialism without conscious socialists. The workers of this and other countries have never been in a position to make a decision on whether or not to establish Socialism, for the simple reason that the overwhelming majority know little or nothing about it. Philosophically speaking, workers can reject Socialism in the same way that a drowning man can reject a lifebelt thrown to him. Growing discontent and greater social awareness of the nature of the system will compel men to think and act. Socially, men do not act arbitrarily — they act with cause.

The use of the word “inevitable” in the context of the article means that Socialism simply has to come if society is to develop. It is a social necessity which follows inexorably from certain causes. Its establishment will be a consciously organised social decision.

Our correspondent is mistaken in his interpretation of Marx’s phrase stated in the Materialist Conception of History viz:— “No society ever goes out of existence before all the productive forces for which there is room have been developed.” He claims that capitalist productive potentialities have some way to go, particularly in the Third World. Production under capitalism is based on a world market; goods are produced for sale or exchange. The productive forces exist to serve this world market alone. When the market has absorbed all the products it is capable of absorbing production is curtailed or fettered. The productive forces do not exist simply to produce wealth — they must produce profit. No sale — no profit — no production. Technically speaking there is practically no limit to the development of new means of production. Every advance in science and technology, each new mineral discovery, can add to the social wealth. But there is simply no market room for further development of the productive forces, and this is what matters. The working class is the greatest productive force in history but millions are forcibly debarred from producing through unemployment. The present international crisis of capitalism is based on over-production of commodities of all kinds, motor cars, oil tankers, steel, textiles and food. This is what capitalism is, and why we want to replace it with a sane and sensible method of social production based on social need.
Editors.

Letter: An evolutionary view

Letter to the Editors from the August 1975 issue of the Socialist Standard

An evolutionary view

It has not been the denial of access to the mass media that has limited the growth of your party, for the appearance of Socialism on the TV screen would have resulted in a massive switch-off, as the tens of thousands of workers who have stood at your platform have been switched off — by capitalism. To safeguard its career capitalism developed an intolerance of any idea which sought to subvert its will, and reduced the working class to a silenced majority. It has been this ideological impregnability of capitalism that the SPGB has been vainly trying to breach.

The fact now being revealed is that capitalism, its zenith behind it, no longer needs its age-long grip on the mind. The ethos which could be defined as the social mind is now being disengaged that it might reach for its next objective. Vandalism, hooliganism, dissident political violence are physical manifestations of this disengaging process which is causing a slackening of social cohesion — a sense of lack of social purpose.

The ideals and standards which have stood sacrosanct for so long are now examined, questioned, debated. More or less concurrent with this enquiry is a groping for an alternative which must identify itself eventually with the Socialist aim.

The SPGB cannot expect to benefit immediately from capitalism’s final phase, for political thinking is evolutionary. Your party does not hold this view, but it follows from a careful reading of your excellent pamphlet Historical Materialism.

Today a majority of workers are in favour of a monarchy; within five years that opinion will be reversed and the institution scrapped. The economic and social circumstances which have hitherto frustrated the Socialist aim are now yielding to the needs of the new social order, which encourages me in the reiteration that, although at the age of 62, I expect to witness the triumph of Socialism.
F. C. West 
London E.2.


Reply:
Though you write as a sympathiser, your letter expresses views we cannot accept. Your standpoint seems to be that capitalism will amiably unfold — in fact, is now unfolding — to give Socialism. Our “Historical Materialism” pamphlet does not give any warrant for such an automatic process. On the contrary, it emphasizes what Marx insisted: that men make history.

What you call the “ideological impregnability” of capitalism is another way of saying what Marx said also that the dominant ideas of every epoch are those of its ruling class. These ideas are not the same ones throughout the lifetime of a social system, but alter as its needs change. But unless they give way to class-consciousness and the understanding of Socialism, they remain supporters of capitalism. What makes you think that vandals and hooligans accept capitalism any less than the most respectable citizens? Or that there is more hooliganism and violence today than in the past (you’ve been listening to the mass media, haven’t you?)

Nor do we understand what is meant by saying that capitalism is past its zenith. The evolution of society has been one in which classes have struggled against one another for the ownership of the means of living, and this applies today. The capitalist system has been in existence two hundred years or less. At times it appears exuberant, at others in low water; but it remains capitalism nevertheless, and its giving way to Socialism will take place only when the working class pursues its economic interests to their proper conclusion.

If you want to bet that royalty will have been disposed of by 1980, we can find you a taker.
Editors.

Letter: Up on your feet ! (1975)

Letter to the Editors from the August 1975 issue of the Socialist Standard

Up on your feet ! 

Although not a member of the Socialist Party, I have consistently read the Socialist Standard for many years now. I must say that I agree with many of the sentiments expressed in it and I regard the freedom of the proletariat as an essential prerogative of Socialism.

However, there is a tendency (because of the present system of society) for the capitalist class to disregard this and to treat the working class as inferior plus a thoroughly repugnant attitude of treating them as if they were not worthy of existing on the same planet as themselves and in point of fact endangering the lives of the exploited class (the proletariat) for their own comfort. I wish to ask how to combat this lack of security of myself and others under the present system and want to know what practical steps can be taken?
R. G. Davies
Birmingham


Reply:
Look at the world round you. All its wonders, from sliced bread to jet airliners, are made and provided by working men and women while the capitalist class sit on their behinds pretending to be superior.

No member of the working class should accept that pretence, or the idea of being humble. “I’m not an educated person,” say questioners at our meetings sometimes. Nonsense: the workers are the educated, capable class. It is part of the mythology of any social system that the masters and rulers are the wise ones to whom the rest must defer. Note, however, how the tune changes at certain times. If you have lived through a war you will recall that the workers then are buttered-up: their brains and bravery are magnificent and they are promised everything — until the war ends, when they are transformed back into trouble-making layabouts.

For practical steps, turn to the inside cover of this and every copy of the Socialist Standard to see how you can join the Socialist Party. When you become a member, there will be another nail in the coffin of this disgusting system; and we don’t think you will feel inferior to its moguls any longer.
Editors.

Letter: Socialist Art (1975)

Letter to the Editors from the August 1975 issue of the Socialist Standard

Socialist Art

Concerning your article on “Art and Civilization” in the March issue, I thought you might be interested in hearing the following comments by way of a corollary.

One of the effects of the domination of society by one class (whether openly by it alone or by extensions) is to concentrate subjective expression as an abstractly separated aesthetic in a small number of individuals. Necessarily, of course, they must come from the ruling class. Art as such sets itself apart from the daily experience of society because the ruling class must have an idea point of reference, an orientation, a theoretical statement in which it is emotionally represented as “the good,” the beneficial, the healthy, the desirable, etc — this, as part of its self-identification as authority. Which means that high Art presupposes a system of organized deprivation, oppression and manipulation; Socialist art, on the contrary — or rather, art under Socialism — is based on the direct universality of all persons, and so is pre-eminently a practical art, an art of practice. Under these conditions, what is artistic cannot really be separated from what is “practical,” and indeed, art must automatically be a matter of social practice — a separate pole from the thinking activity as such, but no more a separate compartment of existence. It is therefore to be concluded that, under Socialism, theoretical art would tend to disappear and to be replaced by an “art of praxis”; under conditions of classical communism (as indicated by Marx), daily existence would itself contain all the characteristics which theoretical art today corrals together in a separate and isolated function.
Ronald Elbert

Letter: Messages distorted (1975)

Letter to the Editors from the August 1975 issue of the Socialist Standard

Messages distorted

Your experts say they will answer my letter if I say what it means, and to assist me to do so they ask me three questions. I am very glad to answer so that I can get their reply as I have no doubt many other readers of the S.S. will.

(a) The workers of Britain will take the advice given them by socialists because they will finally have no alternative. Capitalism has broken down, it doesn't work any longer. Money, stocks, shares, investments etc. will no longer have any value, it is rapidly falling now as the first two articles in your own current issue point out. I quote as follows from the second article: “Capitalism . . . has outlived its usefulness” (I do not think it was ever any use but you obviously do). “Production will be owned and controlled by the whole worldwide community”. It was this that made me say the S.P.G.B. expects to go on for ever; but I take the view that there is no need for us to wait, it will be much better to set up a socialist economy and set an example for the world-wide community to follow.

(b) How they may take control. By taking over by the workers in them of all fields, factories, and workshops and taking no notice of the S.P.G.B.

(c) If you don’t like the expression “socialist state” will “socialist economy” suit you better as in my reply to (b)?

In reply to your last paragraph, I agree that it is no great hardship to have to dodge back but note that in the current issue you have managed to avoid this. I am surprised that you take so much notice of the posh magazines but even they do not dodge back, they just put the advertising in and then go on.
Tom Braddock 
East Preston


Reply:
We are not experts! We simply pen the answers that any Socialist Party member could give.

Capitalism has not broken down now, just as it did not collapse in the ’thirties. Economic crises are a normal part of its existence. The view that capitalism has outlived its usefulness has not suddenly been reached because of the current crisis.

Socialism would not be a practical proposition without the ability to produce in abundance. Through capitalism, with its insatiable quest for profit, the means for production have been developed to the point where abundance is possible. It is in this historical sense that capitalism has been useful.

Socialism is not about workers controlling factories etc. but about human beings having social ownership and democratic control of their total environment. Such a social system cannot be established without the full understanding and active co-operation of the vast majority of the working class. They will come to this understanding because Socialism is the only solution to all of the problems posed by capitalism. Socialism is by definition a worldwide concept and it is nonsense to speak of “setting it up” in this or any other country. Incidentally if you think otherwise what are you waiting for?

We in the SPGB are not keeping anyone waiting but are enthusiastically working to achieve our objective —Socialism!
Editors.

Letter: A letter that says it all (1975)

Letter to the Editors from the August 1975 issue of the Socialist Standard

A letter that says it all

I have been a staunch Socialist for all of my mature years and I hope that the enclosed donation will help to further the aims of the Party and speed up the coming of the day when true Socialism will be embraced by all.

I was born in North Shields, Northumberland, in the year 1878, came to Canada in 1910 and have been here ever since. I will celebrate my 97th birthday on July 31st, am in possession of all my faculties and expect to be around for a few years yet but not, I’m afraid, long enough to see Socialism become a universal way of life.

Hoping that the efforts of those who actively participate in the task of teaching true Socialism will be crowned with success in the not too distant future.
A. W. Love
Winnipeg

In brief (1975)

Letters to the Editors from the August 1975 issue of the Socialist Standard

In brief

G. Cowan (London W.9) and D. Edwards (Wakefield): See article “What are You Doing About It” in this issue.

R. Smith (Dundee): Your letter only goes again over the ground of the previous ones, and we leave readers to consider them and our replies. However, we would add that we cannot possibly give an undertaking to publish letters in full. If we did not edit many of them, only one or two could be published in each issue. It is open to any correspondent to stipulate “In full or not at all”.

J. W. Pitt (Worthing) and E. Wheeler (Rayleigh): Many thanks for your letters of appreciation.

Winifred Mawson (Horsham): A full reply to your question will appear in the next issue. Also P. Sliwinski (Newcastle), I. Hunt (London W.l.) and J. J. Sternbach (U.S.A.)

Proper Gander: Tell A Vision In Turkmenistan (2025)

The Proper Gander column from the August 2025 issue of the Socialist Standard

In The Common Good, Noam Chomsky said that ‘The smart way to keep people passive and obedient is to strictly limit the spectrum of acceptable opinion, but allow very lively debate within that spectrum’ (p.43). Applied to television, this principle still holds widely today, perhaps more than when Chomsky was writing in 1998. Not so, though, in countries such as Turkmenistan, which has only adopted the first half of the maxim in their TV broadcasts. Whether this makes their way less ‘smart’ is presumably shown in how effective it is in engineering a limited ‘spectrum of acceptable opinion’.

Turkmenistan, which borders Afghanistan and Iran, was part of the Soviet Union, and when this collapsed, its government became even more autocratic. The current President, Serdar Berdimuhamedow, succeeded his father in 2022 as the head of the regime. Any opposition to the government is considered to be treason and can be punishable by life imprisonment. Concurrently, the state controls what information its subjects are given, partly to exclude any conflicting viewpoints. Most citizens have no access to the World Wide Web, and instead can only use the Turkmenet, a restricted version of the internet. There is little opportunity for independent journalists: Turkmenistan ranks among the countries with the least ‘freedom of the press’ at 174th out of 180 in Reporters Without Borders’ 2025 World Press Freedom Index. Similarly, television broadcasts are subject to stringent controls, more than in other authoritarian regimes; the range of channels and content available in Afghanistan and Myanmar is very diverse in comparison. All eight channels broadcast in Turkmenistan are run by the state. The main channel is Altyn Asar, which shows news and reports on agriculture and technology, extolling how the country is supposedly constantly improving under the President’s rule, the ‘Golden Age’ referred to by its name. The only news programme – called Watan – broadcasts simultaneously on multiple channels, including Türkmen Owazy, dedicated to music and Ýaşlyk (‘Youth’ in English), an entertainment channel, with dramas and comedies missing from the schedules. Foreign content and influences are not allowed, although the game show Ondan Bir has taken the format of Who Wants to Be a Millionaire?, with the twist that the winner isn’t shown receiving a prize.

Commodities such as rugs, stationery and jewellery are displayed in reports about well-stocked market stalls or even during music performances. This isn’t as ‘product placement’ to advertise them, though; what’s being promoted is the nation as bountiful and industrious. The same motivation is behind the footage of the capital city, which presents Ashgabat as slick and brightly lit, with crisp skyscrapers, fountains, statues and arches in white and gold, streamlined streets for cars to glide along, and no litter or graffiti. Few people are seen outside unless they’re participating in dance routines or military parades, both tightly choreographed and polished. Music is especially prominent across the channels, from power ballads to jingoistic anthems to folk music, although some suspiciously looks dubbed. Particularly striking is an up-tempo song performed by women in camouflage skirts in front of weaponry.

The channels are mouthpieces of the state, intended to promote its preferred vision of the nation to the populace. The meticulously-arranged performances and pristine buildings are supposed to reflect a meticulously-arranged and pristine nation.

While the propaganda is obvious, an indicator of this is that smiles are rarely seen. Most people on the parades or in game shows or recitals, and notably their audiences too, have a flat expression. They don’t smile because they live in fear and have very little to smile about, according to Joshua Perry Parker in his video on YouTube: TV in Turkmenistan is Insane. When the state machine is as oppressive as in Turkmenistan, being an ‘appendage to the machine’ makes people behave in machine-like ways. Those in the marches or music performances look dehumanised, not just in how they run through their routines but also by their starchy uniforms. Even the traditional national dress, which is colourful and decoratively-patterned, manages to look hollow in the context of the programmes. Homogeneity is plainly presented as a virtue. Minority groups are unseen on TV and also face persecution, with gay relationships between men being illegal, for example. Workers living their lives, whether in the city or beyond, are never shown. Rural areas are only represented as backdrops to music videos or as abundant fields of wheat or cotton.

It’s hard to gauge how successful Turkmenistan’s TV output is with shaping mindsets or limiting the ‘spectrum of acceptable opinion’; its viewers don’t have the opportunity to give feedback. The content is supposed to instil a sense of pride and loyalty towards the country, whether through news reports announcing a fleet of tractors or through the frequent songs and music. The emphasis on culture demonstrates that patriotism is the preferred angle used by the state, although nationalism is also pushed through the military displays. The social conservatism exhorted by the state isn’t as directly expressed on TV, as it doesn’t feature many social situations, although the regimented people who are allowed in front of the cameras reflect the repressive norms. While the TV in Turkmenistan shows us little about the lives of those struggling there, it shows us a lot about the approach of the country’s rulers. The class divide is depressingly stark, with the President as the figurehead of a wealthy capitalist class, outnumbered by the poorer vast majority who rely on what their wages can afford. The broadcasts try to disguise this divide by only presenting what the capitalist class wants to be seen. Any indoctrination is probably less successful outside the main city of Ashgabat, where workers can see clearer that their reality doesn’t match that portrayed on screen. Also, those living in rural areas often pick up satellite channels from Russia, Turkey and Uzbekistan, opening them up to other forms of propaganda.
Mike Foster

Cooking the Books: An electronic labour-exchange bazaar (2025)

The Cooking the Books column from the August 2025 issue of the Socialist Standard

Peter Joseph, the person whose 2007 film Zeitgeist inspired the Zeitgeist Movement, has moved on or, rather, has moved backwards. The Zeitgeist Movement at least spread the idea of a world based on no ownership and open access for all to what they needed without having to pay and in which modern technology would be used to provide plenty for everybody on a world scale. True, what it envisaged was technocratic and it offered no clear way of how it might come into being.

Joseph is now arguing that capitalism can be gradually replaced by the spread of a network of cooperatives that don’t use money:
‘Integral is a federated, post-monetary cooperative economy designed to incrementally replace capitalist market systems and hierarchical governance with a cybernetically coordinated, commons-based model of labor reciprocity ( …) It is not a set of ideals waiting for institutional permission or mass awakening—it is a system that can be lived into, node by node, creating tangible post-capitalist capacity without coercion, ideology, or dependency on state actors’ (integralcollective.io/faq/).
Because this will be operating within the wider capitalist economy, it would not be possible to practise free, open access. People working within the alternative economy would be allocated labour-time credits which they could use to obtain what they need:
‘Rather than using money, Integral employs a non-transferable time-credit system as a reputation-based ledger of contribution, enabling individuals to access the collective goods and services produced across a network of autonomous cooperatives. (…) Integral functions by tracking voluntary labor contributions through time credits, which are not spent like money but act as symbolic tokens of one’s participation. These credits entitle individuals to access the outputs of other cooperatives within the network’.
A similar scheme was discussed by Marx in 1847 in The Poverty of Philosophy, his polemic against the French anarchist Proudhon. Proudhon proposed that products should be priced directly as the amount of time it had taken to make them. Marx pointed out that others had proposed this before and that it had even be tried. ‘Equitable-labor-exchange bazaars’, he wrote, ‘have been set up in London, Sheffield, Leeds and many other towns in England’.

The one in London, opened by the utopian socialist Robert Owen in 1832, ‘used a new currency which was based on labour. Workers could exchange goods for notes according to the time they had taken to make the goods. The notes were measured in hours. The notes could then be exchanged for goods of equal “time value”’ (atom.aim25.com/index.php/equitable-labour-exchange-2).

In the 1860s Proudhon’s followers envisaged the exchangers being worker cooperatives rather than individual artisans and that these would eventually, gradually and peacefully replace the capitalist production-for-profit economy and its wages system. Others, in England and America, saw this as the way to the ‘Cooperative Commonwealth’ that was once an alternative name for socialism.

Joseph is in effect reviving this, but in a modernised form with the backing of computer technology. Marx had warned: ‘These bazaars have all ended in scandalous failures after having absorbed considerable capital.’ We can’t say that this will be the fate of Joseph’s scheme (if it gets off the ground) but it will involve the investment of considerable capital in the computers needed to operate it and in paying for the electricity to power them. That, in itself, indicates that the alternative economy wouldn’t be independent of its capitalist environment, quite apart from the zero chance of it being able to ‘incrementally replace’ capitalism by outcompeting economically the corporate and state enterprises that currently dominate wealth production.

Joseph dismisses the need for a ‘mass awakening’, but a higher degree of consciousness would be required of those prepared to abandon working for wages in the capitalist economy to take part in his blueprint than for political action by an ‘awakened’ working class to establish socialism.

Minority Rule (2025)

Book Review from the August 2025 issue of the Socialist Standard

Minority Rule. Adventures in the Culture War. By Ash Sarkar, Bloomsbury, 2025. 310pp.

This is a book that takes down with panache and enthusiasm the myths of race, nation and gender that are used to divide the class of wage and salary earners, the vast majority in society. Blending personal anecdote and lived experience with hard and well-documented fact, Ash Sarkar, journalist, broadcaster and social and political commentator, exposes the multiple ways in which the so-called ‘culture wars’ have been stoked and fostered by those with retrograde views who have been successful in spreading false notions about how groups such as anti-racists, immigrants, trans-activists and ‘Marxists’ are taking over the public platform, preventing free speech and thereby oppressing and silencing the majority.

She is clear that the system we live under (capitalism) is ’a product of economic interests, not abstract ideas’ and that this divides society into two main classes — workers (the vast majority) and capitalists (the tiny minority) – whose interests are diametrically opposed. She explores how this tiny minority (‘the real ruling minority of hedge fund managers, press barons, landlords and corporations’), who have control over ‘a planet-spanning and tightly interconnected system’, are, via the media and others with influence, happy to engage in a ‘misdirection of blame’, inflating minor issues and distracting workers from the real causes of the poverty, inequality, insecurity and lack of community that keep the majority divided among themselves. She is scathing about how ‘identity’ causes (race, gender, climate change, etc.) are blown up and labelled ‘culture wars’, putting barriers in the way of ‘a united working class’. This, she goes on, works ‘to inhibit, splinter and weaken class consciousness based on economic status and steer resentment instead towards an extreme fixation on culture and identity’. It makes scapegoats of minorities and directs ‘horizontally and downwards’ the anger of those ‘who have to live off wages and not asset wealth’. It thus encourages a view of the world as competing interests among groups of workers rather than in terms of a collective class interest. As she puts it, ‘division among identity lines is more useful to the ruling class – it keeps people from recognising their majority class status and shared material interests’. All this, she insists, serves the purpose of ‘keeping us divided and competing against one another’ and of ‘preserving an economic system that is destroying your well-being, your community and the very planet you live on’.

She is scathing too in her characterisation of some of the aspects of that system. She paints pictures such as ‘rough sleepers (…) curled up against storefronts, unsheltered and freezing on some of the most valuable real estate in the world’ and condemns the dehumanisation of asylum seekers whipped up by ‘press and political collusion’, causing ‘a frenzy of racist and indiscriminate loathing’. She reserves particular condemnation for social media and its effects, which she sees as part of the way in which ‘capitalism, in commodifying every aspect of our waking lives, has managed to come up with a form of leisure that’s even more alienating than labour’. And, as a media ‘insider’, she puts particular emphasis on what she sees as the media’s noxious role and, in particular, on its most recent iteration, social media. In a chapter entitled ‘Talk is Cheap’, she condemns, with a plethora of examples, the absurdly inflated focus on the ‘microevent’ (eg, a well-known actor slapping a well-known comedian at the 2022 Academy Awards), the misleading nature of many news headlines calculated to spread xenophobia, and social media’s ‘infinity pool of people posting nuts things’ where real news often gives way to ‘trivial, identity-driven controversies’. ‘The media machine that drives Minority Rule’, she concludes, ‘works by turning citizen against citizen; we’re more inclined to mistrust someone who shares our material conditions, than those who are in charge of shaping them’.

Overall this book, written with wit and brio, offers a sound, wide-ranging and well-informed analysis of the wrongs of capitalism, of the ongoing inability of the majority class in that society to see how they are being manipulated and of their failure to come together to do something about it. But it also has a disappointing aspect. The author calls herself a Marxist and her class analysis based on relationship to the means of production is consonant with Marxism. But her proposed solution for removing the minority class’s stranglehold over society strays far from this. She presents herself rather as a left Labourite critical of Keir Starmer’s current Labour government and its way of running capitalism but favourable to Jeremy Corbyn’s kind of Labourism, which, after the result of the 2017 General Election, she tells us she thought might herald a new era of Labour coming to power and bringing in massive pro-worker reforms. But if she is a Marxist, she should know that reforms any government can bring in are limited by the needs of capitalism and anyway are not capable of seriously redistributing wealth and bringing about economic equality – this is what the followers of Corbyn would have found if he had come to power. After all, in Marx’s own formulation, the state is the executive committee of the ruling class. Only the moneyless, stateless, classless society of free access based on from each according to ability to each according to need can achieve the economic equality which to be fair to Ash Sarkar is no doubt what she would like to see. But it is an illusion to think it can be achieved outside of such a society.
Howard Moss

Tiny Tips (2025)

The Tiny Tips column from the August 2025 issue of the Socialist Standard

Global warming is not the inevitable result of “‘human nature,”’ argues economist Parrique in this blistering debut study. Instead, “‘the primary cause of ecological derailment is… capitalism,”’ more specifically “‘the frantic pursuit of growth,”’ or increased production. 


When challenges combatting the majority in India, from unemployment, lack of basic amenities, threat of their houses being demolished or being actually razed to the ground and more are taken note of, each is a pointer to the hard reality –- that of bleak future for those already facing hard circumstances. In essence, these certainly are not suggestive of their being raised above their present economic status. They certainly cannot be counted among those who seem to have been raised above the index of extreme poverty. 


The regime has systematically abandoned United Nations agencies that have questioned its rule. First came the Food and Agriculture Organization in February, after it ranked Nicaragua among the countries with the highest levels of hunger in the world… The logic is simple: the regime rejects any body that questions it, seeking to consolidate absolute control by eliminating all external oversight.


In a new report, the Public Accounts Committee (PAC) said the government has missed most of its key targets to tackle AMR [antimicrobial resistance]. It’s also dropped the ball on its surveillance programme, on improving environmental protection and on engaging with other countries on the subject. Instead of taking responsibility, the PAC said, the government is dialling down what it actually wants to achieve. “‘There is arguably no more haunting silhouette on the horizon for the entire world than AMR,”’ the committee’s chair, Sir Geoffrey Clifton-Brown, said. “‘If left unchecked, it could rewind medical progress by a century.”’ 


Trump deported, via removals and returns, approximately 1.8 million people during his first term. By comparison, Biden oversaw approximately 2 million deportations, excluding Title 42 order expulsions. Obama, once labeled as “‘deporter in chief,”’, removed about 5.2 million over his eight years. In his current term, Trump has struggled to meet internal ICE targets…. The more Trump lashes out, the more it becomes clear he cannot control the system he claims to command.


Trump’s approach is not new, and criticisms of it are not either. As labor organizer Emma Goldman wrote over a century ago, “‘The greater the mental charlatan, the more definite his insistence on the wickedness and weaknesses of human nature.”’ Trump, Attorney General Pam Bondi, and Homeland Security Secretary Kristi Noem are charlatans selling us a lie about people in our communities being inherently dangerous. Just like Hitler, who used similar language about “‘blood poisoning”’ to justify his atrocities. Every despot in history has had to first convince people that other humans aren’t worthy of moral consideration… And every act of solidarity proves what despots fear most: that true power is our commitment to one another, our refusal to dehumanize and discard anyone in our community.


(These links are provided for information and don’t necessarily represent our point of view.)

Labour has failed: give socialism a chance (2025)

From the August 2025 issue of the 
Socialist Standard

One thing the Chartists understood was the importance, to bring about social change, of first winning control of political power as the power to make and enforce laws. They campaigned for universal suffrage (at least for men) as they rightly saw the vote as the way to political control. Once the workers had the vote, they reasoned, they could use it to send delegates to parliament who would pass laws to improve their social and economic situation.

They weren’t wrong about the need to win political control to bring about social change or about the vote as the way to win such control, but the vote has its limitations. It can’t change the way the capitalist economic system works, based as it is on minority class ownership of the resources society needs to survive and on production for profit.

For over 150 years now, a majority of the electorate in Britain has been made up of workers: those who, excluded from ownership of the means to produce wealth, are forced by economic necessity to sell their mental and physical energies to some employer for a wage or salary in order to live. From time to time voters have elected Labour governments but, when in office, these have accepted capitalism, only trying to reform it to make things better for workers.

The theory was that a series of successive Labour governments would gradually transform capitalism into a more equal society by extending nationalisation and the welfare state to be paid for by redistributing wealth away from the rich. But what happened was that, instead of Labour gradually changing capitalism, capitalism gradually changed Labour, the final result being what we see today under Starmer: a party that proclaims itself the ‘party of business’ and which openly seeks to govern as such by putting profits (and military spending) before people’s needs and welfare.

As Starmer has put it: ‘Our job is to work with businesses to create the best environment that allows them to thrive’ (The Times, 29 January). Businesses ‘thrive’ of course on making profits. All Labour governments have been forced to do this but this is the first one to have openly proclaimed this from the start and to have acted on it so quickly.

Understandably, many who have supported Labour up to now no longer have any faith in it. There are calls to set up a new leftwing party, with Jeremy Corbyn as figurehead. That the Labour Party is a pro-capitalist party is now plain for everyone to see, but it is important to understand why the original Labour project of gradually replacing capitalism with a more equal society prioritising people’s needs failed — and was bound to fail. Otherwise, the same mistake will be made again.

The Green Party is already making this mistake of imagining that capitalism can be gradually transformed by a series of reform measures into something else, in their case into a more environment-friendly society. If they ever get the chance to form the government, they too would fail just as all Labour governments have. So would any new leftwing party if it adopts, as have previous breakaways from Labour, the same gradualist and reformist approach that the Labour Party once did. The plain fact is that capitalism just cannot be made to work in any other way than it does, ie, it puts profits first.

The Labour project didn’t fail because of the betrayal or incompetence or lack of determination of its leaders. It failed because it set itself the impossible task of making the capitalist leopard change its spots. Capitalism is an economic system which functions according to its own economic laws that impose themselves on those who run governments as well as on those who run businesses. Capitalism is driven by the quest for profits. It is a profit-making system that can only run in the interests of the profit-takers and never in the interests of workers whose labour is the source of profits. No government can overcome these laws and all governments have to apply them on pain of provoking an economic downturn.

What is needed is an understanding that capitalism cannot be reformed so as to work in the interest of majority. That understood, it follows that what is needed is a political party based on a different strategy from that pursued by Labour in the past, a party committed not to tinkering with capitalism’s effects but exclusively to abolishing it altogether and replacing it, in one go, by a society based on the common ownership and democratic control of resources with production directly to meet people’s needs and not for profit. In a word, socialism.

Once a majority want this they can use the vote to win political control with a view to carrying out this revolution in the basis of society. Given this, and that currently most people seem to see no alternative to capitalism, the urgent task of socialists is to convince more people that socialism is the way out.
Adam Buick

SPGB August Events (2025)

Party News from the August 2025 issue of the Socialist Standard




Our general discussion meetings are held on Zoom. To connect to a meeting, enter https://zoom.us/wc/join/7421974305 in your browser. Then follow instructions on screen and wait to be admitted to the meeting.

'Make Capitalism History' (2025)

Advert from the August 2025 issue of the Socialist Standard




Blogger's Note:
I'm not going to lie; I'm not a fan of the colour of the T shirt.

I actually think this would be a cooler T shirt . . . but what do I know?

Action Replay: Showdown (2025)

The Action Replay column from the August 2025 issue of the Socialist Standard

Basketball is the second most popular participatory sport in the UK (after football). The professional spectator variety, though not so well patronised, is still able to host a main men’s league of nine clubs, from London to Glasgow. But it is currently the subject of a power struggle between the clubs and the ruling body.

Super League Basketball (SLB) is in dispute with the British Basketball Federation (BBF), which wants a different set-up to run the men’s professional league from 2026–7. The BBF refused to cooperate with SLB clubs wishing to sign an overseas player who needed a visa. This escalated to SLB giving notice of taking legal action, saying that ‘the SLB continues to have serious concerns about the legality and transparency of the BBF’s approach, which we believe undermines both the integrity of the sport and the interests of players, fans, and communities across the country.’

At present there is no promotion/relegation between SLB and the next tier down, Basketball England, as the franchise system is in use, supposedly to provide financial security and protect investment. This applies to both the men’s and women’s game.

The BBF want GBB League Ltd to run the men’s league for fifteen years from 2026. But this leaves clubs in limbo until then, and Sheffield Sharks, for instance, have put on hold their idea of playing in a European competition, while the BBF has refused to support applications for European places made by four other clubs.

GBBL is run by a group of American investors, and they plan to move games from traditional venues to larger arenas, with far fewer games televised. They would also increase the number of teams in the league. BBF have said, regarding GBBL: ‘The whole of British basketball will benefit from their world-class capacities as evidenced through their extensive achievements in sports business and beyond.’

In what is presumably a separate development, the BBF is discussing with national federations the idea of a second-tier British basketball league, with mainly English clubs but also some from Scotland and Wales.

This is all primarily about money and power, of course, and invokes memories of the foundation of football’s Premier League in 1992, when clubs broke away from the Football League to join a new competition run by the Football Association. Whether it will develop in the same way remains to be seen.
Paul Bennett

50 Years Ago: The Crisis: Capitalism’s stranglehold (2025)

The 50 Years Ago column from the August 2025 issue of the Socialist Standard

Is it really possible for government ministers not to understand how capitalism operates? And to be unaware of the inevitable consequences of their own policies? Indeed it is possible. During the nineteenth century, although capitalism regularly went through the recurring cycle of expansion, boom, crisis and depression outlined by Marx as the economic law of the system, governments, capitalists and many economists were forever expecting booms to be permanent and being amazed as each crisis blew up. There are plenty of similar examples in our own times.

Any serious student of capitalism knows that the capitalist is in business to make a profit and therefore will not invest more to expand production at those times when there is no prospect of selling the product profitably. Yet in the last recession, in 1971-2, Heath and Barber complained bitterly that though for months on end they pleaded and threatened and offered inducements for increased investment, “nobody would listen”. Healey, Chancellor of the Exchequer in the present government, confesses to having been equally ignorant of the facts of economic life. “One thing I have learnt from my experience in the past seven months [as Chancellor]: there is no chance of investment if business expects a general and prolonged recession, however generous the tax incentives” (Report of speech, The Times, 5th October 1974).

Later in the same month he was again airing his ignorance, this time as guest speaker at the Lord Mayor’s banquet for bankers and merchants of the City of London:
“I simply cannot understand how it can make economic sense . . . to keep a million active men and women idle when the nation needs the goods they could produce“ (Times, 18th October 1974).
Since when has capitalism been interested in meeting people’s needs? And, in a depression, who needs additional production of unsaleable cars, motor-cycles, supertankers, steel and so on?

[From The Crisis: Capitalism’s Stranglehold on the Labour Government by Edgar Hardcastle, Socialist Standard, August 1974]

Editorial: Jeremy Corbyn’s new ‘real change’ party (2025)

Editorial from the August 2025 issue of the Socialist Standard

Let’s be clear: as socialists, we don’t necessarily dislike Jeremy Corbyn. Indeed, some things he says we’d agree with. Where we differ explicitly is on how our society can achieve ‘real change’.

We agree ‘poverty, inequality and war are not inevitable’, but to be rid of these troubles — and not merely partially, or only for a brief time — we contend that their root cause must be effectively dealt with. No tinkering. No sticking plaster solutions. What’s needed is major surgery.

The aggressive, deadly cancer killing and immiserating humankind in every country is the existence of the divisive, worldwide, capitalist system, so ignore nitwits who say North Korea, Venezuela, China, etc have ‘socialism’ or ‘communism’. They don’t. The current profit-driven system is the undeniable cause of poverty, inequality, war and so much else.

Where Jeremy Corbyn, Zarah Sultana and others on ‘the left’ go wrong is thinking capitalism can be reformed, incrementally or otherwise, so that it becomes useful and beneficial to the majority. Not only will reformism never bring about socialism, far worse, it misleads people into thinking their problems can be solved. Voters led to believe their difficulties can be reformed away will be diverted and put off from considering the ‘real alternative’ — real socialism.

All reforms tend to do is smooth over some problems but create or worsen others. Even when capitalism causes something appalling like the 2008 financial crisis, reforms that were rushed in to solve a crisis can then, over time, be gradually amended, weakened or even ignored because businesses will always be under pressure to cut expenses and increase profits.

Because the fundamental function of capitalism is for capitalists to make profits (otherwise they can go bust), and a fundamental function of government is to assist the capitalist class to make profits (otherwise the economy can go bust), this means even a Corbyn-Sultana government would have to give capitalists what they need to succeed and compete.

So when the going gets tough (which seems to be a never-ending situation now under capitalism), whether Corbyn and Sultana accept it or not, the needs of a profit-seeking few would have to come before the needs of the working-class many. This is why we reject reformism completely.

And nationalising industries etc — which is not socialism — is not a solution. State-run firms must still be profitable, and competitive in markets, so workers’ wages still tend to be the ‘going rate’, which often means little more than enough to pay for all of the essentials.

Therefore, when Corbyn says ‘hope’ is ‘something that is desperately missing from our broken political system’, in reality, the suffering majority has no hope of being freed from poverty, inequality and exploitation by a new left-wing party because the political system isn’t ‘broken’ — it’s biased — towards the asset-owning class.

To prevent a capitalist economy getting into trouble even left-wing governments put the needs of the asset-owning class ahead of the working class. The fact is both right- and left-wing governments have been hostile to the working class struggle for ‘real change’ in the past, and will be in the future. Corbyn says ‘real change is coming’. We say, only if the majority reject reformism and replace capitalism with socialism – the common ownership and democratic control of the resources society depends on to survive and where production directly to meet people’s needs will replace production for profit.

Socialist Sonnet No. 200: End of Term Report (2025)

From the Socialism or Your Money Back blog  

End of Term Report

This, my two hundredth Socialist Sonnet,

Two thousand, eight hundred lines for the cause,

And perhaps time to stop, or at least pause.

Poems of possibilities, and yet

People largely remain loyal to their states,

While workers of the world have made some gains,

Too few seem to want to throw off their chains;

Capitalism still proliferates.

Socialism? There’s no foretelling when

Or even if. But a resort to force

Can’t hurry history along its course,

As words won’t either. So I’ll sheath my pen,

Having not changed the world one iota

And my now having written my quota.

 
D. A.