The Zeitgeist Movement - Some personal observations

This post originally appeared on the Socialism Or Your Money Back blog:

Further to a previous mention on SOYMB of the Zeitgeist and viewings of their film at Head Office , we offer the personal views of a party member who decided to investigate further.

I went a meeting of theirs held in Goldsmiths College yesterday addressed by Peter Joseph, a US film-maker who made the two Zeitgeist films. As the word "Zeitgeist" and "Venus Project" could suggest some New Age Cult I wanted to actually meet some members (as opposed to reading their stuff on the internet) to make a judgement on this. The lecture hall was full with 250 or so men and women mainly in the 30s and 40s who seemed quite reasonable and normal to me, ie this is not a cult. Most of them seemed to be supporters of the ideas put forward by the movement.

Peter Joseph, who would also seem to be in his thirties, spoke with the aid of slides for an hour and 20 minutes. He began by explaining how the present money-based and profit-driven system was the cause of most of the problems facing humanity and how it could not be made to serve the interests of humanity. He described the various single-issue organisations such as Greenpeace as growing "like weeds" and as being bogged down in trying to deal with effects while ignoring the root cause. The solution, he said, was a moneyless, "resource-based economy".

This is described on one of their sites as follows:

"All social systems, regardless of political philosophy, religious beliefs, or social customs, ultimately depend upon natural resources, i.e. clean air and water, arable land and the necessary technology and personnel to maintain a high standard of living.
Simply stated, a resource-based economy utilizes existing resources rather than money and provides an equitable method of distributing these resources in the most efficient manner for the entire population. It is a system in which all goods and services are available without the use of money, credits, barter, or any other form of debt or servitude.

Earth is abundant with plentiful resources; today our practice of rationing resources through monetary methods is irrelevant and counter productive to our survival. Modern society has access to highly advanced technologies and can make available food, clothing, housing, medical care, a relevant educational system, and develop a limitless supply of renewable, non-contaminating energy such as geothermal, solar, wind, tidal, etc. It is now possible to have everyone enjoy a very high standard of living with all of the amenities that a prosperous civilization can provide. This can be accomplished through the intelligent and humane application of science and technology.

To better understand the meaning of a resource-based economy consider this: if all the money in the world were destroyed, as long as topsoil, factories, and other resources were left intact, we could build anything we choose to build and fulfill any human need. It is not money that people need; rather, it is free access to the necessities of life. In a resource-based economy , money would be irrelevant. All that would be required are the resources and the manufacturing and distribution of the products.

When education and resources are made available to all people without a price tag, there would be no limit to the human potential. Although this is difficult to imagine, even the wealthiest person today would be far better off in a resource based society as proposed by The Venus Project. Today the middle classes live better than kings of times past. In a resource based economy everyone would live better than the wealthiest of today.

In such a society, the measure of success would be based on the fulfillment of one's individual pursuits rather than the acquisition of wealth, property and power.

A Resource-Based Economy is a system in which all goods and services are available without the use of money, credits, barter or any other system of debt or servitude. All resources become the common heritage of all of the inhabitants, not just a select few."

This, surely, is the same as what we call "world socialism".

He then went on to deal with what he regarded as the main objection to this:

"Some people who consider the tenets of a Resource-based Economy think that the system would be difficult due to something called 'Human Nature'. The argument is that humans are inherently competitive, greedy and blindly self-serving, implying that no matter how technically good things are in society, there will always be 'corrupt' people who want to abuse others and seek dominance."

Which he dealt with in the same way that we would and did in our pamphlet "Are We Prisoners of Our Genes?".

Of course, there are differences. Their economic theory (especially of banking) is mistaken and there are aspects of Technocracy (rule by engineers) no doubt via Jacque Fresco, a designer and engineer now in his 90s and the man behind the Venus Project (named after the town of Venus where he is established, not the planet).

Peter Joseph seems to have come from a conspiracy-theory background (evident from the first Zeitgeist film)which he said he has now abandoned and is in fact being denounced by conspiracy theorists as a propagandist for the "New World Order".

We [ The Socialist Party of Great Britain/World Socialist Movement ] , on the other hand, come from Marxism and the working class movement, so there are bound to be differences of language.

And they haven't yet fully worked out how to get there. In answer to questions on this, Peter Joseph said that the important thing at the moment was to get the idea across; people could decide later exactly what to do (he seemed to favour some sort of non-political mass movement).

Even so, I think it could be said that the appearance of this movement can be said to be confirmation of our theory that, even in the absence of an organized socialist group like us, capitalism would still throw up socialist ideas. I say movement because, at the meeting, it was said that there had been 50 million viewings of the Zeitgeist videos on the internet and a figure of 300,000 was mentioned as supporters (presumably those who have registered for its discussion forums, blogs, etc -- in which case they'd be counting me as a member). Still the figure is impressive and even if they were only one-tenth of this it's a significant phenomenon and one that we should watch.

There are two sites in the UK. The UK Project site , from which the definition of a "resource-based economy" above was taken, which seems to be for engineers and designers interested in the technical site of producing abundance. And a social networking site .

Adam Buick

Globalization (2009)

Book Review from the July 2009 issue of the Socialist Standard

Marxian Economics and Globalization. By Binay Sarkar and Adam Buick, Avenel Press, Calcutta, 2009.

Is globalization just another word for capitalism? The short answer is yes. A longer answer is provided in this invaluable book written by two socialists. Using Marxian economics as their explanatory framework, there are chapters on ‘Capitalism as a world system’, ‘What is political economy?’, ‘The basic categories of Marxian economics’, ‘The marginal revolution in economics against the labour theory of value’, ‘The cyclical nature of capitalist production’, ‘The era of permanent inflation’, ‘The Bolsheviks and the abolition of money’, ‘Anti-globalization or anti-capitalism?’, ‘Why we need global change’. The book is dedicated to “The Working Class of the World”.

Today we live in a world completely dominated by capitalist production, where wealth is produced for sale on a market with a view to profit. Writing in the middle of the nineteenth century, Marx's analysis of capitalism had identified it as an inherently globalizing system. As the Communist Manifesto put it, “the cheap price of commodities ... compels all nations, on pain of extinction, to adopt the bourgeois mode of production”. The authors look at the globalization of capitalism since his day, as manifested in the ever-widening world division of labour, world wars and rivalry for sources of raw materials, markets and investment outlets, the rise of the multinational corporation and the emergence of global financial markets. They discuss the opposition to these developments and argue that anti-imperialism and anti-globalization are not the same as anti-capitalism, as this has to be a movement aimed at a world socialist society where the resources of the globe have become the common heritage of its entire people.

There are a few quibbles. State capitalism is said to be the “most regressive, dehumanizing and degenerating” form of capitalism (page 55). But this is arguably a judgement on which socialists do not need to take sides; we are opposed to capitalism whatever form it takes. We are told that under state capitalism, “capital remains private property of the state functionaries collectively” (page 56). But this could suggest that state functionaries had a legal claim on capital, which was generally not the case, though they did exercise possession as a class through their control of political power. It is claimed that John Stuart Mill was an “opponent of Karl Marx” (page 90). But though Marx was well acquainted with the writings of Mill, there is no evidence that Mill knew of Marx's existence. But these are quibbles. Hopefully a future edition will have an index, so enabling the reader to easily track down the many fascinating ideas and quotes to be found in this important book.

Lew

Who’s afraid of the BNP? (2009)

From the July 2009 issue of the Socialist Standard

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

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

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

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

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

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

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

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

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

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

Organising particular immigrants as a group, as the SWP tried to do with Muslims through Respect (before George Galloway threw them out and continued this with the aid of other Trotskyist groups), is dangerous and plays straight into the hands of the BNP by introducing "communalist" politics. If, says the BNP, Muslims can organise as a "community" to defend and further their "communal" interests, why can't the "indigenous" (read: "white") working class do the same? Indeed, under Nick Griffin, this is the successful strategy the BNP has pursued. The BNP, he argues, seeks to represent the interests of "indigenous" workers as against immigrants who, he claims, are being given preferential treatment by the "liberal Establishment". It's untrue, but it finds an echo amongst some sections of the working class, though not amongst those living and working in close proximity with immigrants who have learned to regard second and third generation "immigrants" as fellow workers.
In other words, two can play at "communalist" politics and the BNP will always be able to make more progress at this than the Far Left since they are appealing to a majority "community". It is possible to detect a certain jealousy amongst Leftists at the ability of the BNP to "mobilise" workers they would like to be able to mobilise themselves. Indeed, the rivalry between the BNP and the Far Left, which sometimes finds expressed in physical fighting, can be seen as a rivalry between two leadership groups – one calling itself a "vanguard", the other a "spearhead" – to lead workers. To which workers should adopt "a plague on both your houses" attitude.

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

Adam Buick

Pieces Together (2009)

From the July 2009 issue of the Socialist Standard

MEGA-DEATH MARKETPLACE

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


YESTERDAY’S PRICE OF OIL

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


TODAY’S PRICE OF OIL

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

Understanding history (2009)

From the June 2009 issue of the Socialist Standard

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

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

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

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

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

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

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

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

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

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

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

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

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

Lew Higgins

Weekly Bulletin of The Socialist Party of Great Britain (103)

Dear Friends,

Welcome to the 103rd of our weekly bulletins to keep you informed of changes at Socialist Party of Great Britain @ MySpace.

We now have 1511 friends!

Recent blogs:

Marx's Contribution to the Critique of Reformism

Levellers or Diggers?

Why socialism is still relevant

Quote for the week:

...'if thou consent to freedom for the rich in the City and givest freedom to the freeholders in the country, and to priests and lawyers and lords of manors.... and yet allowest the poor no freedom, thou art a declared hypocrite. Gerrard Winstanley. 1609 - 1676.

Continuing luck with your MySpace adventures!

Robert and Piers

Socialist Party of Great Britain

No Chief, No God (2009)

Book Review from the July 2009 issue of the Socialist Standard

Don’t Sleep, There are Snakes. By Daniel Everett. (Profile)

In 1977 Dan Everett travelled with his wife and their three young children to the midst of the Amazon jungle. They were going to live among the Pirahã people, where Everett was to learn their language in order to translate the new testament into it and so convert them to christianity (he was working for a missionary organisation). He learnt the language but failed to convert any of the Pirahã; rather, they and their culture had a profound influence on his own beliefs, about language, religion and how to live.

The Pirahã, who now number less than four hundred, are typical of pre-state societies. They depend on hunting, foraging and fishing, and a family can acquire enough food for a week by working at most twenty hours each (including the children), though fishing and so on are fun and don’t really count as work. They do not plan for the future, and do not preserve food. They have few possessions but no concept of poverty. There is a strong sense of community and of mutual responsibility: an elderly disabled man who could not fend for himself was given food as a matter of course. There are no chiefs, and ostracism and exclusion from food-sharing are the main means of ‘coercion’ used to control each other’s behaviour.
Spirit ‘voices’ can also influence the Pirahãs’ conduct, but they claim to see these spirits regularly and have no concept of a creator god. Their lives are very much in the here and now, and what they talk about is limited to what the speaker or someone they know has witnessed. Consequently, they were completely unreceptive to Everett’s religious message, based as it was on books produced by people he had never met. He translated Mark’s gospel into the Pirahã language, but they were only interested in hearing about the beheading of John the Baptist!

This led Everett to question his own faith in unseen things, and to a realisation that it was perfectly possible to be contented without believing in sin, hell and heaven. He kept his new-found atheism a secret for many years, and when he eventually came clean it resulted in the break-up of his family.

Everett describes the Pirahã as happy, patient and kind, certainly happier than any religious people he has encountered. It is important not to romanticise them and their way of life: they live in a dirty and dangerous environment, suffer high infant mortality and can be astonishingly violent to outsiders. But the Pirahãs “show no evidence of depression, chronic fatigue, extreme anxiety, panic attacks, or other psychological ailments common in many industrialized societies.”

This book shows clearly how life under capitalism is just one means of human organisation, not the consequence of ‘human nature’, and that life without money and mortgages and god has plenty of attractions.

Paul Bennett

World Socialist e-book now online

One for the kindle lovers amongst you:

"A World Torn Apart is a collection of forty articles on diverse topics written from a world-socialist perspective by Stephen Shenfield (Stefan). Organized in nine sections entitled: profits versus needs; working to survive; politics in various countries (U.S., South Africa, Israel/Palestine, China); popular culture; international relations; war and peace; non-military global threats; historical reflections; thinking about socialism. Includes analysis of wars in Iraq, Afghanistan, Georgia, Congo, and Gaza and discussion of such issues as patent law, disaster management (Hurricane Katrina), paying for air, advertising, U.S. presidential elections, children's TV, national sovereignty and globalization, exploitation of Arctic and lunar resources, naval confrontation in the South China Sea, humanitarian intervention, nuclear disarmament, 9/11 and the "war against terror," Iran, global warming, pig/bird/human flu, the Neolithic Revolution, religion, literary utopias, technocracy, and free access."

You can already access some of the articles from the e-book over here. Get scribd.

Material World: Communism in Japan? (2009)

The Material World column from the July 2009 issue of the Socialist Standard

Surprisingly, the Communist Party of Japan still exists and, indeed, seems to be flourishing. Faced with the Japanese economy in steep decline, and ever-growing unemployment, many Japanese workers are, in the words of the Guardian (24 April), turning “to a new trend of cuddly communism”. But are they? Is the JCP educating common ownership, production for use instead of profit and the abolition of the wages system?

The Japanese Communist Party was formed in July, 1922, largely by anarcho-syndicalists who were quite influential among Japanese workers prior to 1914.

Between 1922 and the end of the second world war, in 1945, the JCP was an illegal organisation, with an underground membership which never exceeded 1,000. With legality it became a typical Leninist-Stalinist party, faithfully supporting the Soviet Union and advocating those reforms which it felt would get support from the Japanese working class and, hopefully, bring it to power.
At first the JCP supported the American occupation, considering it a “liberating force”. Although considering Japan to be a highly developed capitalist state, it nevertheless claimed that all feudal remnants must be eliminated before proceeding to what it considered to be socialism – actually state capitalism.

By 1947 the Communist Party had 100,000 members; and in the 1949 general elections polled three million (10 percent) votes. By the time of the Korean war, the party ceased to collaborate with the American occupiers; and by 1951, it was reduced to a semi-legal status. With the Soviet-Chinese split, the JCP leadership tended to side with the People’s Republic of China, and was increasingly critical of Khrushchev. By 1965 all the pre-Soviet officials were expelled from the party.

Nevertheless, despite all its ideological problems, the Japanese Communist Party could claim almost 300,000 members in 1966. Later, it fell out with Mao and membership declined. It considered itself to be a completely independent, national Japanese party.

According to the Guardian’s Tokyo correspondent, Justin McCurry, “the JCP is barely recognisable from the party of 30 years ago”. It has seen its fortunes transformed after years of being dismissed as an irrelevant hangover from the Cold War. Membership is now said to be over 410,000, with around 15,000 joining since 2007, of which 25 percent are under 30. It is popular with students. The circulation of the party’s official paper, Akahata (“Red Flag”), has increased from about one million six months ago to 1.6 million now, although in 1980 circulation topped 3.5 million.

The party owes some of its success to a novel, Kaniksen (“The Crab Factory Ship”), first published in 1929, and forgotten until last year when 500,000 copies were sold in a few months. It describes how fishermen rebelled against their bosses.

Need the Japanese capitalist class worry? I doubt it. It talks about welfare and jobs, and improving education. It has also made itself felt on the internet. With regard to the traditional Liberal Democratic Party, the JCP says: “We would co-operate on individual policies, but we wouldn’t be part of a coalition.” Of the 480-seat lower house of the Japanese parliament, the JCP has nine seats. It has, it proclaims, a commitment to “democratic change within the current framework of capitalism”. And not a word about communism/socialism.

Peter E. Newell

Editorial: The passing show (2009)

Editorial from the July 2009 issue of the Socialist Standard

The media has recently worked itself into a frenzy over the authority of the Prime Minister. The Euro-elections followed a spate of cabinet resignations. Every statement, coded phrase, nod and wink from the apparatchiks has been analysed. Whose side is Mandelson on? Will Milliband break ranks? And even, what's that badge that Blears is wearing? Kremlinologists used to try and find out what was happening in state capitalist USSR by analysing the seating positions of the party functionaries. A similar game of smoke, mirrors, cloaks and daggers appears to apply to the "democracies" of modern capitalism.

This focus on the minutiae of our leaders is what passes for democracy around the world. Democratic decision-making has become a spectator sport. We'd be as well reading our tea-leaves to find out what's happening. Jeremy Paxman could read the entrails of a chicken on Newsnight for all it matters. And as the column inches grow and the 24-hour rolling news channels multiply, year after year fewer people bother to vote.

It is in any case only every couple years or so that we get our hands on the stub of a pencil to register our pitiful preference. A few dozen crosses is your lifetime quota to express your opinion. In the time between voting, wars can start, economies may implode and climates change. And you can bet these issues won't all have appeared on the manifestos.

For world socialists, the presence of leaders is the antithesis of genuine democracy. The dominance of the market system must be removed before genuine participative democratic decision-making is possible. Crucially however it must not be forgotten that this is only achievable on the basis of majority support for socialism, by which we mean a moneyless, wageless, classless and stateless society based on producing wealth for human need not the profit of a few.

But while the democracy that capitalism provides (at least in most developed nations) is a pale imitation of the real thing, in our view it is usually still sufficient to be used to help bring about the end of capitalism.

That doesn't mean that such a transformation would be restricted to parliament (far from it – the transformation to socialism will obviously resonate across all parts of society, and in many different ways). But it does mean that any movement set on democratic revolution should not ignore the machinery of government but instead call the bluff of the democratic credentials of the capitalist state. Alongside many other developments in the wider revolutionary movement, politically we need to set out with the intent to use the shoddy political mechanism of capitalism, albeit for one purpose only, that of expressing the majority support for the ending of capitalism.

Remembering Alexander Berkman

From the Socialism Or Your Money Back blog:

To-day is the anniversary of the death of the anarcho-communist Alexander Berkman , who died this day in 1936 from suicide .

A review of his book ABC of Anarchism can be found here

As a communist-anarchist, Berkman advocates a system without commodity-production or any “price system”, wages or payment of money. “This”, he says, “logically leads to ownership in common and to joint use. Which is a sensible, just, and equitable system, and is known as communism”. And “work will become a pleasure instead of the deadening drudgery it is today”. His views are similar to those of William Morris in as far as, in communism, people will no longer be employed in useless toil, but will be appreciated according to their willingness to be socially useful. People will live in freedom and equality.

Anarcho-communists, as their name suggests, are anarchists who are communists in the sense of standing for a society based on common ownership where people would produce goods and services to be taken and used without buying and selling and in accordance with the principle “from each according to their ability, to each according to their needs”. In other words, they stood more or less for what we call Socialism.

According to Berkman, “the social revolution can take place only by means of the general strike ...It is most important that we realize that the General Strike is the only possibility of social revolution. In the past the General Strike has been propagated in various countries without sufficient emphasis that its real meaning is revolution, that it is the only practical way to it. It is time for us to learn this, and when we do so the social revolution will cease to be a vague, unknown quantity. It will become an actuality, a definite method and aim, a program whose first step is the taking over of the industries by organized labour.” - The general strike is the revolution.

Unlike Berkman and the anarchist-communists , the SPGB claim that such actions as a general strike by workers would not, and could not, bring about a socialist society. In our view the working class must organise consciously and politically first, for the conquest of the powers of government, before it can convert private property in the means of production into common property. Our reasoning goes like this. We want the useful majority in society (workers of all kinds) to take over and run the means of production in the interest of all. However, at the moment these are in the hands of a minority of the population whose ownership and control of them is backed up and enforced by the State . The State stands as an obstacle between the useful majority and the means of production because it is at present controlled by the minority owning class. They control the state, not by some conspiracy, but with the consent or acquiescence of the majority of the population, a consent which expresses itself in everyday attitudes towards rich people, leaders, nationalism, money and, at election times, in voting for parties which support class ownership. In fact it is such majority support expressed through elections that gives their control of the state legitimacy. In other words, the minority rule with the assent of the majority, which gives them political control. The first step towards taking over the means of production, therefore, must be to take over control of the state, and the easiest way to do this is via elections. But elections are merely a technique, a method. The most important precondition to taking political control out of the hands of the owning class is that the useful majority are no longer prepared to be ruled and exploited by a minority; they must withdraw their consent to capitalism and class rule - they must want and understand a socialist society of common ownership and democratic control. We simply argue that it is quite possible, and highly desirable, for a large majority to establish socialism without bloodshed. The more violence is involved, the more likely the revolution is to fail outright, or be blown sideways into a new minority dictatorship. Far better, if only to minimise the risk of violence, to organise to win a majority in parliament , not to form a government , of course , but to end capitalism and dismantle the State.

This not a dispute between supporters and opponents of socialism but a discussion amongst people who are agreed that the way forward for humanity lies in the establishment of a world of common ownership, democratic participation and production to meet needs and the question is what is the better way to achieve that .

Alan Johnstone

Anarchist communism (2003)

Book Review from the March 2003 issue of the Socialist Standard

ABC of Anarchism. By Alexander Berkman. Freedom Press (Anarchist Classics) 2002 edition, 112 pages

First published in the United States, in 1929, under the title What is Communist Anarchism?, this slightly shortened version has been reprinted 12 times by Freedom Press. The present edition also reprints an introductory biography of Berkman, originally written by this writer in 1970 for the fifth edition.

Many of the words and phrases in the ABC of Anarchism were dated thirty years ago, and are even more so now. Nevertheless, it is still one of the best introductions to the ideas of anarchism, written from the communist-anarchist viewpoint. Berkman's knowledge of economics in general, and Marxist economics in particular, is somewhat shaky, although he has no time for capitalism and the profit system, unlike some anarchists such as individualists and mutualists. Like Marxists, Berkman argues that “there is a continuous warfare between capital and labour”. Again, as with other anarchists, he claims that communist-anarchists “are at one on the basic principle of abolishing government”. He sees government, rather than private-property society that needs and perpetuates government and the coercive state, as the main cause of humanity's problems. Like his companion, Emma Goldman, Berkman was not always consistent regarding governments. On their return to Russia in 1919, they were quite sympathetic towards the Bolsheviks and the Soviet government, but soon criticised Lenin and Trotsky for jailing and executing anarchists, Mensheviks and Social Revolutionaries.

Berkman admits that some anarchists have thrown bombs, and have advocated violence, but argues that anarchism is not about bombs, disorder or chaos. He says that anarchists “have no monopoly on violence”, and that governments have committed far more acts of violence than anarchists. For Berkman, anarchism is the very opposite of violence.

As a communist-anarchist, Berkman advocates a system without commodity-production or any “price system”, wages or payment of money. “This, he says, “logically leads to ownership in common and to joint use. Which is a sensible, just, and equitable system, and is known as communism”. And “work will become a pleasure instead of the deadening drudgery it is today”. His views are similar to those of William Morris in as far as, in communism, people will no longer be employed in useless toil, but will be appreciated according to their willingness to be socially useful. People will live in freedom and equality.

How will such a society come about?, asks Berkman.

To him, the idea is the thing. People must want fundamental change. They must want a revolutionary change before they can achieve a social revolution. And they must prepare for a social revolution. Unlike some anarchists, Berkman does not put much faith in spontaneous uprisings, although he does not reject them on principle. Indeed, he says “we know that revolution begins with street disturbances and outbreaks; it is the initial phase which involves force and violence”. Such a phase is of short duration. According to Berkman, “the social revolution can take place only by means of the general strike”. The general strike is the revolution. (All emphasis in the original). And such a strike can only be carried out by workers organised in labour, or industrial, unions. In his last chapter Berkman assumes that such a revolution would have to be defended by “armed force” if necessary .

This, very briefly, is Alexander Berkman's case for anarchist-communism and revolution. Is it desirable, and would it work? The answer is “yes” and “no”. The Socialist Party advocates and is organised for the establishment of a world-wide system of production solely for use and the abolition of the wages system; such a society would, of necessity, replace government over people by democratic administration of things. Unlike Berkman and the anarchist-communists, however, socialists claim that such actions as insurrection and a general strike by workers would not, and could not, bring about a socialist society. In our view (but not held by this writer 30 years ago!), the working class must organise consciously and politically first, for the conquest of the powers of government, before it can convert private property in the means of production into common property.
Nevertheless, the ABC of Anarchism by Alexander Berkman should be read by all those interested in what anarchists in general, and anarchist-communists in particular, stand for.

Peter E. Newell

Here Come The Robots

SPGB Public Meeting:

The meeting is being held at:

Socialist Party Head Office

52 Clapham High Street

London SW4 7UN

Weekly Bulletin of The Socialist Party of Great Britain (102)

Dear Friends,

Welcome to the 102nd of our weekly bulletins to keep you informed of changes at Socialist Party of Great Britain @ MySpace.

We now have 1514 friends!

Recent blogs:

Coming up for Orwell

Problems and Solutions

Not So Honourable Members

The Socialist Party of Great Britain holds its annual Summer School 26 - 28 June 2009 at Harbourne Hall, Birmingham. Members and friends from across Britain and beyond will gather to exchange ideas and experiences in all aspects of socialist activity and thought. The theme this year is "Revolution: The Theories, The Past, The Future".

Quote for the week:

"Civil government, so far as it is instituted for the security of property, is in reality instituted for the defense of the rich against the poor, or of those who have some property against those who have none at all." Adam Smith, An Inquiry into the Nature and Causes of the Wealth of Nations, Volume II. 1785.

Continuing luck with your MySpace adventures!

Robert and Piers

Socialist Party of Great Britain

Guns and protection (2009)

Book Review from the June 2009 issue of the Socialist Standard

David Lane: Into the Heart of the Mafia. Profile

I didn’t expect a book on the Mafia to be all that interesting or relevant, but in fact Lane’s investigation can be interpreted as shedding some light on the operations of capitalism.

Italy became a unified state fairly late on, in 1861, and the south of the country was for a long time isolated and barely under the control of the central government in Rome. As a result, a sort of private police force filled the vacuum and administered its own kind of ‘justice’. Basically, a set of thugs and gangsters, they evolved into the Mafia, a term which covers at least the Cosa Nostra in Sicily, the Camorra in Campania and the ’Ndrangheta in Calabria.

Their activities now include robbery and murder, loan sharking, extortion and protection money. Anything that involves money-making attracts them, such as the university in Messina on Sicily, which is the town’s biggest business. The construction industry, and public works in general, is another area where the Mafia can extract money. It’s estimated that about half of the £24 billion paid for reconstruction after an earthquake near Naples in 1980 ended up in the hands of the Camorra. Burying toxic waste with no regard for the environmental consequences also brings in big profits. All this goes on with the connivance of many in business, government and the Catholic church.

The south of Italy still represents a relatively unattractive place for companies to invest in, since a return on investment requires a level of security that is mostly lacking. Capitalism, then, needs its version of law and order, and the Mafia-controlled regions are a clear demonstration of what can happen when this does not exist.

For the working class, the consequence of Mafia rule are dire, with very high levels of unemployment and high drop-out rates from school. With legal jobs hard to come by, many are attracted to work for the Mafia. Someone who then wishes to break free may be killed as a warning to others. At the same time, though, members of agricultural cooperatives farming ex-Mafia land show a great deal of courage in resisting sabotage and intimidation.

As one of Woody Guthrie’s songs says, ‘Some will rob you with a six gun and some with a fountain pen’. There is more than one way for workers to be exploited and oppressed, and the Mafia are the way of the six gun.

Paul Bennett