Alternatives (2026)

From the February 2026 issue of the Socialist Standard

‘Meet the New Year, same as the Old Year’ to paraphrase Pete Townshend. Which begs the question, will we be fooled again?

Certainly January 2026 seemed to be serving up familiar news items. Putin continuing to pound Ukraine, Trump similarly enhancing his country’s democratic credentials through a military adventure in Venezuela to kidnap their president and his wife. Xi Jinping in Beijing must surely be casting covetous glances at Taiwan while feeling on-trend with his fellow presidents.

Israel continues air strikes on Gaza while, no doubt, Hamas quietly bide their time plotting another blow for liberation, perhaps by killing more kids at a pop festival. Meanwhile Iranian state forces have been slaughtering protesters who are sick of the repressive theocratic regime.

Meanwhile in good old Blighty, the Labour government continues to demonstrate that inequality cannot be taxed away. The Prime Minister, posturing on the international stage, pursues his partial morality by speaking out in condemnation of Russia’s assault on Ukraine while remaining silent over USA’s incursion into Venezuela.

Rather than New Year resolutions, what is required is New Year revolution, initially in people’s thinking. As long as nationalist concepts continue to be entertained to a greater or lesser extent around the world, nothing fundamentally can change.

Wars and armed conflicts will continue to kill, almost without discrimination, huge numbers of men, women and children. Each death utterly preventable. To continue to support, actively or passively, maintaining the present system is to support the killing.

New Year’s resolutions are largely wishful thinking, largely forgotten halfway through the month. However, to make a telling change in the world in favour of the vast majority does require resolution. A resolve that will be challenging and will be challenged. It’s either passive acceptance of the status quo or the active and conscious pursuit of an alternative society.

Early alternatives

Emerging capitalism spawned attempts to bring about political change and establish ideal, cooperative communities. The seventeenth century, during the upheavals of the English Civil War, saw the rise of two such movements.

The Levellers were concerned with political and legal changes via extended suffrage, annual parliaments, religious freedom and equal justice for all. Printed manifestos were the main campaigning device, allied to public debates such as those in Putney. Influential for a while within the New Model Army.

The Diggers focused on economic change through the abolition of private property, common ownership of land, communal farming and the ending of wage labour. Themes that continue to resonate with socialist thinking of the present day.

The difference between the two groups also continues to persist, agitators for political change on one hand, direct action communalists on the other. Little recognition at the time that the two elements are intimately connected.

The political establishment of the day, the Commonwealth under Cromwell, produced its own Agreement of the People marginalising the Levellers. Meanwhile the Diggers were subjected to legal action and violence for their occupation of land.

So the new governing force did what subsequent governments continue to do to the present day, that is defuse radical aspirations through short-term measures that really changed nothing significant in the political and economic relations as experienced by the vast majority. However, the way had been opened for the rising capitalist class to usurp the fading power of feudalism that eventually re-divided the people into two classes, capitalist and workers, a situation that still persists today.

Brutal conditions

The brutal conditions workers had to endure when industrial capitalism was enacting its steam-powered revolution produced an inevitable reaction. Combinations, early trade unions, met with an outright ban initially, while the Luddites faced deployments of soldiers and the hangman’s noose as governments did little to mask their sympathies.

There were capitalist employers who did take a more enlightened view, seeing no benefit in overworked employees living in squalor. Famously, Robert Owen ran the New Lanark manufacturing community on the banks of the Clyde. Reasonable living and working conditions, at least by the standards of the times, along with health and education services were undoubtedly an improvement. The fundamental aim of that community still remained the creation of profit.

Owen demonstrated that the profit motive could be well served, perhaps better served, through a more-or-less contented workforce. This was an early example of welfare capitalism, what would become social democracy on a national scale. As an alternative to the miserable slums in which so many urban workers then existed, New Lanark would have been acceptable. It was not, though, any sort of alternative to capitalism, but an indication of how it would develop as a functioning society.

Owen would go on to become involved with the New Harmony utopian community in Indiana. 20,000 acres along the banks of the river Wabash. He is often credited with being the founder of utopian socialism and the co-operative movement. Perhaps he was also an early syndicalist through his involvement with the Grand National Consolidated Trade Union, the attempt to have a national trade union for all workers. An aim of the GNCTU was to use the combined power of all workers to assume control over industry to be operated on their own behalf. A general strike was envisaged as a means to this end. New Harmony, the GNCTU and the co-operative movement patently failed to bring about an alternative society as the whole world continues to be capitalist.

Modern failures

There have, of course, been many subsequent political movements and parties expressing their intention of overthrowing capitalism in favour of socialism. One strand of this has been social democratic gradualist organisations proposing to reform away capitalism. Despite at times succeeding to enact reforms that have achieved significant – usually short-term – beneficial changes, these parties have failed to maintain those improvements and, instead, have largely become managers of society on behalf of capitalism.

A variety of Leninist parties continue to advocate their own revolutionary model. However, wherever their designs have been realised subsequent to the Russian Revolution of 1917, they have only produced state capitalism in one form or another. None have at any time been socialist societies.

A truly socialist society means common ownership of the means of wealth production meeting everyone’s self-defined needs, with people freely contributing their talents and abilities, a society without money, democratically achieved worldwide through the conscious action of the vast majority, the workers.

Capitalism for ever?

Absolutely a huge task, but one that must be undertaken if there is to be an alternative to economic hardship, rationing of resources by ability to pay, and an almost continuous waste of life and resources through war. Otherwise these features of capitalism will simply continue ad infinitum.

The task of motivating a vast majority of the world’s population of 8 billion or so to embrace the concept of socialism and act in concert to realise this concept precludes there being any ready formula concocted by a minority. Those who would be vanguards to act on behalf of that majority are bound to fail. Only by common consent and commitment can the majority identify what needs to be done and institute those organisations required to deal with the process, overcoming obstacles already known and those that will undoubtedly arise.

This requires individual resolution to bring such change about, acceptance of responsibility as there is not, and cannot be, a leader or party who can do it on people’s behalf. Looking beyond those from left, right and centre claiming they have the way forwards.

It is for socialists, however few in number at present, to maintain the broad principles of socialism in the public domain and advance where and when possible. There can be no short cuts whatever others might claim to the contrary. On hearing any such claim, recall the title of The Who song alluded to at the start: ‘Won’t Get Fooled Again’. Take it to heart.

D.A.

Halo Halo (2026)

The Halo Halo! column from the February 2026 issue of the Socialist Standard

Now supposing there was such an entity as a god, what would you think of a supreme being who demanded that males, while still a baby, were compelled to have their reproductive organs mangled, maimed, mutilated and chopped about?

‘God says, “This is My covenant, which you shall keep, between Me and you and your descendants after you: Every male among you shall be circumcised”. The act of circumcision is to be performed on every male child on the eighth day after birth, whether born into the household or purchased from a foreigner, and it serves as a physical sign of the covenant between God and Abraham’s lineage’ (Genesis 17.10.).

Male circumcision is not mentioned in the Quran but it is practised by followers of Islam too.

Unless you’re a misandrist feminist there is nothing at all humorous or jokey in the act described above. And there’s nothing funny about the mangling, maiming, and mutilating carried out on females in the name of religion either.

A UNICEF report issued in March 2024 on the subject of FGM (female genital mutilation) noted that 230 million females, young and adult, had been subjected to FGM. The report noted that over an eight year period, from 2016 to 2024, 30 million more individuals, a 15 percent increase, had had FGM imposed upon them. The report said that there were grounds for believing that FGM was being carried out on girls at even younger ages, ‘often before their fifth birthday’.

A little like the creationists in the USA who are always trying to get rid of Darwinist teachings in schools there are those who use the judicial process to maintain the continuation of FGM. In Gambia at the end of 2025 its supreme court heard from ‘religious traditionalists who are hoping to topple the country’s poorly enforced ban on female genital mutilation.’ Apparently, ‘The Gambia has one of the highest rates of FGM in the world, with 73 percent of women and girls aged 15 to 49 having undergone the procedure (Unicef). FGM was outlawed in 2015 in the West African nation by then dictator Yahya Jammeh, who branded it outdated and not a requirement of Islam. The ban was subsequently upheld in July 2024 when lawmakers rejected a controversial bill… plaintiffs filed an appeal with the Supreme Court in April, arguing that the procedure is a deeply rooted cultural and religious practice’.

In Kenya, The Standard reported that attacks had been carried out on church property and personnel and on girls and male church associates and that some of their members had been forcefully re-circumcised. The report gave no indication as to who was carrying out these attacks.

A December article at LBC is unequivocal as to FGM: ‘FGM/C is not a cultural ‘practice. It is not a medical ‘procedure…It is not an “ethical dilemma”. It is violence against women and children.’

DC

Avoiding the elephant (2026)

Book Review from the February 2026 issue of the Socialist Standard

Invisible Rivals. How We Evolved to Compete in a Cooperative World. By Jonathan R. Goodman. Yale University Press. 2025. xv+236pp.

This is a wide-ranging book. Written in a jargon-free and eminently accessible style, it is basically a work of evolutionary psychology, but it also steps into a number of other fields of knowledge and investigation, for example biology, anthropology, history, politics and economics. Its fundamental themes, as suggested in its title, are cooperation and competition and the part they play in human society.

As the author points out, this has been a hot topic of study for specialists in various fields over many years, and even more so in recent times. For most of these, the old idea of humans as red in tooth and claw, deep-down selfish and wicked and with social interaction dictated by an ethic of everyone for themselves has been superseded by an understanding that homo sapiens is capable of a wide range of behaviours according to the life conditions and experience of each particular individual and social group.

Many recent studies have emphasised that, if circumstances and social environment allow, human beings are likely to behave in generous and empathetic ways towards others, since we are essentially flexible creatures with behaviour shaped by the society into which we are born and become part of. It follows from this that, if life takes place under adverse systems and conditions, this can provoke negative reactions in which communities are divided among themselves and people may be inclined to seek their own advantage at the expense of others. Some studies stress the ‘positivity’ element more strongly and see human beings as an instinctively kind and associative species, ‘pro-social’ or ‘super-cooperators’, whose default, whose natural inclination is to share and be cooperative and mutually supportive. In this view, only when conditioned from the earliest years to compete and pursue personal ‘success’ and reward, as in today’s capitalist system, do humans shift away from sharing and towards selfishness and personal gain. But both these positions espouse the idea of humans as eminently flexible and adaptable creatures and often draw on evidence that, for the vast majority of the 300,000 years or more of human existence, we lived in sharing egalitarian societies with no rulers or ruled, no resource domination and relatively little conflict. That was when we were hunter-gatherers, and the argument continues that, only when that lifestyle was replaced by one of settled agriculture starting around 12,000 years ago, (the ‘tiny speck in our history’ referred to in this book) did hierarchies and states come into being and result in struggles for power, development of classes and the existence of rulers and ruled, provoking predatory behaviours and setting people against one another.

All this of course fits in nicely with the socialist advocacy of an egalitarian society, which, via modern technology, could guarantee a more secure level of existence than hunter-gatherer societies and could be based on free and equal access to all goods and services, with no buying and selling, no wages or salaries with cooperative endeavour aimed at satisfying human needs rather than seeking profit. So nothing in ‘human nature’ would prevent this. Indeed, if human beings are either ‘naturally’ cooperative and inclined to share or even sufficiently flexible to welcome such a lifestyle as being in both the collective interest and their own, then surely it will fit them like a glove.

However, the author of this book sees things rather differently. He presents what one commentator has called ‘a highly nuanced account of human competition and cooperation’. According to this, though we are capable of being either selfish or altruistic, the selfish side tends to prevail, something we may not even always be aware of ourselves. In other words, in most of our dealings, the motives we present to others may be different from what they believe and indeed from what we ourselves believe. In this view, a human tendency for self-interested manipulation is seen as fundamentally present. As the author puts it, ‘selfishness and double dealing are basic human traits to be found in everyone, including themselves’ and ‘deception and exploitation are deeply rooted in our natures’. So selfish goals are seen to be hidden under a cloak of apparent altruism or selflessness. Thus the ‘invisible rivalry’ of the book’s title.

But what about humankind’s approximately 290,000 years of apparently egalitarian and conflict-light hunter-gathering? The writer does not neglect this but argues that, in terms of equality and conflict, things were more nuanced and not necessarily as one-sided as presented by many studies of anthropology and palaeontology, pointing rather towards his more ambiguous take on ‘human nature’. His verdict is that, though we commonly share and reciprocate, this does not make us innately cooperative. It just makes us ‘animals capable of cooperation’. Here it is noticeable, however, that, though he draws on a wide range of sources which point in favour of his thesis, other key sources providing widely recognised evidence for the ‘highly flexible’ or ‘ultra-cooperative’ idea, some of which have been reviewed in this journal, are notably missing. There is no mention whatever, for example, of the work of widely recognised experts in this field such as John Gowdy or R. Brian Ferguson. So it is difficult not to see a certain amount of ‘cherry-picking’ in what is presented here.

As for the writer’s take on the current state of humanity and the economic system that dominates it – capitalism -, he clearly does not consider that the equivocal view of humanity he presents prevents change or improvement and he does acknowledge the possibility and importance of cooperation. He states unequivocally in fact that human society could not have survived ‘without intense cooperation, and this is implicit in the support he expresses for what might be called ‘progressive’ social policies and developments, ie, more openness, democracy and equality. He refers to a need for ‘the political will to enact policies that upend the modes of exploitation we have normalized and the cultures of inequality we allow to thrive’ and for this to happen via ’cooperation at the local and global levels’. But he sees any such changes entirely in the context and through the lens of the existing system, thereby avoiding the elephant in the room, ie, that system’s imperative to keep on existing and producing for the profit of the tiny minority. We, on the other hand, would regard any attempt to bring about change or improvement within its framework as tinkering at the edges, a sort of ‘moving the deckchairs on the Titanic’.

Howard Moss

Rootless (2026)

From the February 2026 issue of the Socialist Standard

Grassroots Left, one of the factions within new leftist political grouping Your Party, says in the programme for the central executive committee of the party: ‘Our goal is to bring an end to capitalism, a socially and ecologically destructive system driven by the profit motive and private ownership of the means of production, and replace it with a socialist society organised to meet people’s needs, not generate profit’ (tinyurl.com/ysjhycp9).

Wonderful, they want to bring an end to capitalism! Well…. no, they are regurgitating Old Labour nonsense from decades ago because they go on to say that they want to have ‘key sections of the economy owned and democratically controlled by the people who work in them and depend upon them’.

We wonder what those key sections are. Shipbuilding? Steel? Textiles? Nah, too late mate, all gone. According to current UK government figures, service industries (care homes, education, estate agents, advertising, and of course banks and insurance companies, the latter four being of sod all use except in a capitalist society) account for 81 percent of total UK economic ‘output’.

And if they did get their way, given they are talking about the UK only, how do they intend to manage the interchange of wealth between this services economy with the world capitalist economy, ever hungry for profits? We don’t have a clue, and neither do they.

Then what happens when the capitalist economy goes into recession, as it inevitably will? Which of these geniuses will have the task of wringing their hands as they take the so sad decision of cutting services and jobs?

How many workers are going to fall for such tripe? Probably not many, but it will help capitalism as it will sow even more confusion in workers’ minds as to the real meaning of socialism.

Budgie

Cooking the Books: Wages for housework? (2026)

The Cooking the Books Column from the February 2026 issue of the Socialist Standard

The BBC News website carried an article on 9 December headed ‘A wage for housework? India’s sweeping experiment in paying women’ which described schemes in various Indian states under which some poorer women were given a regular monthly payment by the state. The International Wages for Housework campaign trumpeted this as a victory for their campaign, issuing a media statement that ‘after more than 50 years of campaigning, wages for housework is becoming a reality – in India and elsewhere’.

They date the beginning of their campaign to when Selma James raised their demand at a women’s liberation conference in Manchester in March 1972 but went further back to ‘the work of Eleanor Rathbone, the Independent MP who won Family Allowances (now Child Benefit) in the UK’. The payments under the Indian schemes are not ‘wages’ at all but, like family allowances and child benefits, a handout from the state. The whole ‘wages for housework’ campaign is basically a campaign for this social reform; not necessarily a bad reform, as paying the money directly to the woman rather than her husband is an advance. Even so, it is still a social reform and, as with all reforms that involve the state paying workers money, one that has unintended consequences.

When, during the last world war, a scheme for family allowances became practical politics thanks in large part to Eleanor Rathbone, the Socialist Party brought out a pamphlet Family Allowances: A Socialist Analysis which argued that ‘family allowances will lower the workers’ standards of living instead of raising them’. This was based on what wages are and what ultimately determines their level.

Wages are a price of what workers have to sell: their mental and physical energies. Their amount reflects the cost of buying the goods and services required to produce and reproduce this. In the days before family allowances, this included an element to raise future workers and so covered, at least partially, the cost of maintaining a ‘housewife’ and bringing up children. The economic effect of paying family allowances would be to reduce the amount that the employer needed to pay workers to reproduce their labour power and raise a family. As the pamphlet put it:

‘Once it is established that the children (or some of the children) of the workers have been “provided for” by other means, the tendency will be for wage levels to sink to new standards which will not include the cost of maintaining such children’.

Thirty years later we made the same point in commenting on James’s pamphlet Women, the Unions and Work. Her demand for ‘wages for housework’, the May 1973 Socialist Standard said, ‘seems a little naive’:

‘Wages are the price for which workers sell their labour power. That price will be generally sufficient to keep a worker, and his family, at a socially accepted standard. Payment made for housework, like family allowances or free transport, would act as a brake on wages’.

The payments to poor women in India are likely in time to put a brake on wages too, even if, through being paid directly to women, they represent an improvement for the women concerned in making them less dependent on a man.

Selma James had been a Trotskyist (though of a group that recognised that Russia was state capitalist) and quoted Marx, but Marxian economics was not her strong point. Marx would have advised her to change the reformist slogan ‘Wages for Housework’ to the revolutionary watchword ‘Abolish The Wages System’. Then both men and women would have access on the same basis to what they needed to live and enjoy life.

Obituary: Malcolm Rae (2026)

Obituary from the February 2026 issue of the Socialist Standard

Malcolm (Mac) Rae, who has died at the age of 95, had been a member of the Socialist Party since 1982. He had been an apprentice car mechanic and later a colliery plant fitter, who could ‘fix’ anything (vacuum cleaners, electrical appliances, furniture) and would do it not just for his own family but for friends and neighbours too.

He always had a scientific mindset with no truck for religious ideas, and his experience of work and looking at the world around him convinced him as a young adult that the way society operated was not in the interest of the vast majority of people. So when he came into contact with the Socialist Party, he quickly found agreement with our case for a completely different way of organising social and economic affairs which would assure equality and security for everyone instead of poverty and insecurity for so many.

From then on, as a member of South Wales (previously Swansea) Branch of the Party, he became an active advocate himself for our ideas with wide personal knowledge and understanding that made him an acute and an astute participant in any kind of discussion or debate. His ongoing wish was to see the vision he supported live on until its aims are achieved.

Our sympathies to his son Ian, daughter Kim, and their families.

South Wales Branch

50 Years Ago: Who likes facing Labour’s future? (2026)

The 50 Years Ago column from the February 2026 issue of the Socialist Standard

A generation of workers have placed their trust and wasted their lives on the pie-crust promises of ambitious politicians. More than thirty years have passed since the Labour Party issued its post-war election manifesto: Let us Face the Future. People like Barbara Castle, who were rising ‘stars’ of the left, when Aneurin Bevan was chief demagogue, have lived to stand in the crumbling ruins of all the misguided hopes which they themselves helped to build. Once again the ludicrous spectacle is one where the reformers proposed and capitalism disposed. We are now living in their future.

Every group of workers in the NHS has been (and will continue to be) ruthlessly exploited by their Labour government overlords. (Yes, we know and by the Tories.)

The nurses, whose devotion to their patients has been mercilessly used by successive governments, were forced to organize, demonstrate and threaten strike action. Then the ambulance crews were pushed into the same position. The ward orderlies and laundry workers caved in under the weight of increasing drudgery and near starvation wages. The extreme reluctance of any of these workers to add to the suffering of the sick and aged, has been cynically played on by the Tory and Labour governments.

The latest miserable episode is that of the junior doctors. Driven by being on duty or on stand-by for as much as one hundred hours per week and working for as many as eighty hours with virtually unpaid overtime, they banned overtime. This brought about the closing down of wards, casualty departments and even entire hospitals. If this reads like a nightmare, that is what capitalism does to dreams of reformers. (…)

Aneurin Bevan once said the Tories were ‘lower than vermin’. What does that make the Wilson, Castle and Foot mob? Regretfully, calling names however well deserved, does little to raise the level of class-consciousness. When the working class wake up, they will contemptuously brush aside these petty upstarts and, in fact, dismiss all leaders. Ultimately the responsibility rests with the workers. Their political maturity (or lack of it) is reflected in how they vote. The power to continue the agony of capitalism derives from the votes of the workers. The power to end it will come from the same source.

[From the article, 'Who likes facing Labour’s future?' by Harry Baldwin, Socialist Standard, February 1976.]

Action Replay: Both sides now (2026)

The Action Replay column from the February 2026 issue of the Socialist Standard

One of the attractions of watching sport is that of giant-killing, where an underdog defeats a far more powerful or wealthy club or player. This can be even more surprising and satisfying than a long-priced winner in a horse race.

Cup competitions, in football and elsewhere, can throw up encounters between mismatched opponents which sometimes do lead to a giant-killing. In this season’s Carabao Cup, League 2 Grimsby Town beat Manchester United, and in 2000 in the Scottish FA Cup Inverness Caledonian Thistle defeated Celtic. One of the classic cases was in 1972, when non-league Hereford United beat First Division Newcastle United, which included an iconic goal from Ronnie Radford. And in this year’s third round, non-league Macclesfield Town beat the holders Crystal Palace, in what has been described as ‘the biggest upset in Cup history’. Comparable victories can happen at international level, too, such as Iceland’s win over England at the 2016 European Championships.

Similarly, sometimes, in individual sports. Boris Becker won the Wimbledon tennis men’s singles title in 1985 when unseeded, and in 2021 Emma Raducanu won the US Open title after having to play three qualifying matches to get into the main draw.

The opposite to giant-killing can be unequal and so uncompetitive events or tournaments, and anything too one-sided can be unappealing to spectators. At the time of writing, Wolverhampton Wanderers are adrift at the bottom of the Premier League, having had to wait till their twentieth match for their first win. The Italian national rugby union team had won just sixteen matches in the Six Nations tournament since joining it in 2000, and lost 112.

The recent Ashes Test Matches between Australia and England looked like being very ill-matched, with Australia winning the first three tests rather easily, the first being over in just two days. But then England got their own back, winning the fourth test in two days, before losing again in the fifth.

Contests between unequals can take place in boxing too, such as the recent fight between former heavyweight champion Anthony Joshua and ‘social influencer’ Jake Paul. Joshua was much the heavier, in addition to being far more experienced, and he won by knockout, with Paul suffering a broken jaw. The purse for the fight was reportedly to be $184m. The recent ‘Battle of the Sexes’ tennis match between Nick Kyrgios and Aryna Sabalenka may have been similar. It’s not clear how much they got paid, but both happen to be represented by the same sports agency. The match was much criticised as being unexciting, and also not helpful for women’s tennis, but no doubt it created a lot of publicity.

Maybe giant-killing gives workers the idea of ‘rags to riches’ social change, as very occasionally happens under capitalism.

Paul Bennett

SPGB February Events (2026)

Party News from the February 2026 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.

Editorial: Iran’s cry of the oppressed (2026)

Editorial from the February 2026 issue of the Socialist Standard

People, shot by live ammunition, too terrified to go to hospital for fear of being arrested. Body bags spilling out of mortuaries onto the street. ‘Security’ forces extorting the equivalent of 6 years labourer’s annual wage to return the dead to their families. 18,000 protesters arrested, some facing summary execution. A total communications blackout, forcing some to walk hundreds of miles to border areas to get information out.

As this goes to press the Iranian government, undaunted by Donald Trump’s bluster, says it has killed around 2,500 protesters, but if they’re admitting to that figure, the real toll might well be far higher.

Some protesters were apparently hoping for the return of the monarchy under Reza Pahlavi, son of the hated former shah, who had been energetically trying to stir up Iranian public opinion from his safe home in Washington DC. That was seen by most media pundits as an unlikely, even farcical proposition, and one too monstrous for anyone who remembers the brutal repression of the shah, before the advent of the mad mullahs. But the alternatives, civil war or else a military coup, didn’t look attractive either.

The Iranian people only want what anyone wants, to be free to live decent lives. In pursuit of that modest aspiration they have repeatedly shown a level of personal bravery that commands a heartrending respect. ‘Sometimes parents go to the protests and don’t come back,’ explained one mother to her two young children, shortly before she too was killed by police gunfire. ‘My blood, and yours, is no more precious than anyone else’s’.

They have never stopped fighting the theocracy, and they probably never will. Within just two weeks of the 1979 revolution, women were out on the street protesting against the new mandatory hijab, which followed ‘a ban on alcohol; the separation of men and women in universities, schools, pools and beaches; and limitations on broadcasting music from radio and television.’ More protests came in 1992, ’94 and ’95, then a massive one in 1999 following closure of a liberal newspaper, then in 2007 because of petrol rationing, and again in 2009-10 due to what many saw as a rigged election. More protests followed in 2011 in solidarity with Arab Spring uprisings elsewhere, and later in 2017 over the cost of living, and 2018 over water shortages. Most recently in 2022, months of protest followed the alleged judicial murder of Mahsa Amini, arrested by the ‘morality’ police (as if they knew the meaning of the word) for failing to wear a headscarf. In all these protests, the police went in with guns blazing. Hundreds were killed, thousands arrested, and many executed, including by hanging from cranes in public places ‘to deter others’.

The regime may cling on for now, and the more it crumbles, the more viciously it will oppress its own people. Its leaders – and its army of police thugs – know what will happen to them if they finally lose control. They won’t expect mercy, and they damn well won’t deserve any.

Slaughter in Gaza, slaughter in Ukraine, slaughter in Sudan, in Myanmar, and now in Iran. Dozens of armed conflicts elsewhere. When does it ever stop, in capitalism? The tragedy is that it never will, until we bring an end to the competitive market system which sets humans forever against each other, just so that a tiny few can profit.