Sunday, June 26, 2022

50 Years Ago: Another Fake Goes West (1999)

The 50 Years Ago column from the September 1999 issue of the Socialist Standard

Exit the Revolutionary Communist Party

In July of this year the English Trotzkyists, the Revolutionary Communist Party, brought out a Special Number of their paper, the Socialist Appeal, consisting of a small four-page leaflet. If there were ever any doubts about the reformist character of the R.C.P., this four-page leaflet disposes of them for ever!

The front page of the leaflet contains nothing but the following, in large type:-
“DECLARATION
“On the Dissolution of the Revolutionary Communist Party and the entry of its members into the Labour Party.”
The second page informs us that after several months of discussion a Special National Conference was held in London, June 4th, 5th and 6th. and that the only items on the Agenda for this Conference were:-
“The current political situation in Britain: what forms the class struggle would take in the next period, and how best the energies and activities of its members could be utilised to further the cause of Socialism.”
We are told that:-
“After a two-days debate, this fully representative Conference decided, by a substantial majority, to dissolve the organisation and call upon the members of the Party to enter the Labour Party—to which the majority already pay the Trade Union political levy—as individual members. Within the Labour Party they would carry on the fight for the overthrow of the capitalist system and for a Socialist Britain.”
The last sentence is an exposure of mental bankruptcy; after originating as a challenge to the nationalism of the Stalinites the R.C.P. falls for the “Socialism in One Country” idea.

(From an article by “Gilmac”, Socialist Standard, September 1949)

Obituary: Patrick Maratty (1999)

Obituary from the September 1999 issue of the Socialist Standard

On Wednesday 21 July my brother Patrick Maratty, who over the years has written many letters to the Sunderland Echo under the pseudonym “anti-capitalist” and was a member of the Socialist Party, died in hospital after years of neglect by the health and social services.

Patrick loved snooker and wanted his son Matty to be a champion player. He believed that the only way Matty could become a “professional” as he called it was to act like one: this meant practising eight hours a day. He spent much of his life teaching his son how to play the game and anyone who knows Matty knows that he lives up to his dad’s expectations.

The other passion in Pat’s life was socialism. He believed that the major cause of social problems was capitalism and that the working class throughout the world should organise democratically and politically for a society based upon common ownership. He scorned religious beliefs as false, dangerous, divisive and a major contributory factor to many horrendous acts throughout history. I know he hasn’t gone to heaven, hell or purgatory but he will have found peace. I loved him and will miss him.
Vince Maratty

Voice From The Back: Unnatural causes (1999)

The Voice From The Back Column from the August 1999 issue of the Socialist Standard

Unnatural causes

In Ethiopia, people suffer from the natural disaster of drought. But Oxfam also works with poor people to help them combat a disaster more destructive than any natural calamity: poverty. Take Bangladesh: the world was shocked by the catastrophic cyclone and floods in 1991, in which 140,000 died. Yet the same number of children are killed by poverty in Bangladesh every 2 months. The main killers are common diseases, often spread by dirty water, like diarrhoea. Worldwide, a mother watches her child die of diarrhoea every 8 seconds. Oxfam begging letter, June.


At the class divide

There is, for example, a house price boom going on—at least for those living in the advantaged parts of the country. The half a million pound house is becoming a commonplace and a million pounds is no longer rare; more extraordinarily still, prices are rising by 20 or 30 percent a year. To buy such a house demands a mortgage of a quarter a million or more, and that in turn, even with today’s interest rates, implies monthly repayments of around £2,000 a month. But for a growing number of households, where both partners work, such repayments can be paid relatively easily. It may mean both are working for 50 or 60 hours a week and the parenting of their children, even the caring of their pets, is being subcontracted; but the mortgage can be paid. Observer, 6 June.


They own them all

Eighty-two percent of corporate stock in America is held by the wealthiest 10 percent of families. But over half those shares, the controlling stake, is owned by the richest one percent alone. The membership of this One Per Cent Club has expertly diversified portfolios and trusts. They own GM and Ford, Monsanto and its “competitor” Dow Chemical. Ergo, they don’t care which horse wins the race because they own the whole race track. So what does the Wealthy One Per Cent want? Answer: more wealth. Where will they get it? As with a tube of toothpaste, they are squeezing from the bottom. Observer, 6 June.


Trust 

The Prime Minister yesterday urged employers and unions to end the “often meaningless ritual” of the annual pay round when he launched a £5 million fund to promote partnership at work. He made the call as part of the Government’s plan to reduce the causes of regular conflict between employers and the unions in a speech at a Trades Union Congress conference in London aimed at promoting partnership. Mr Blair said the unions must resist reverting to the “bad old days” of the “them and us” climate of the 1970s and work at being more committed to business. The £5 million will be used to train managers and trade union officials to work together more effectively and to build trust between unions and businesses. Metro, 25 May.


Exploitation must increase 

Businesses in many European countries are outraged at a rising tide of social legislation and working directives, which they claim stifle enterprise and competitiveness, threaten jobs and cost billions. They support the view held by many UK businesses that without more flexibility, enterprises will go bust. At the head of their hate list are the Social Chapter, which includes trade union rights, the Working Time Directive limiting employees’ working hours, and a mass of environmental regulations. Financial Mail on Sunday, 6 June.


Better than opium? 

Our national lottery’s licence is up for grabs and the only question is: will Camelot win it again? The lottery’s sole problem is that we in Britain are currently spending only £100m a week on it, so they are launching a new game next week to tempt us to blow a little more . . . Last year one independent, British, world-class academic revealed that more than 100,000 children in their early teens were seriously hooked on gambling. Those findings, based on publicly-funded research, were so worrying that the government tried to suppress them. Guardian, 3 June.


What starvation?

Agriculture Commissioner Franz Fischler is expected to propose doubling the proportion of arable land to be left uncultivated by farmers next year. Experts predict that he will propose a set-aside rate of at least 10 percent in the 1999 season. Commission officials say the current level of 5 percent has failed to prevent soaring cereal production, causing a sharp drop in EU market prices and forcing the institution to buy in large amounts of surplus wheat and barley at the guaranteed price of 119 ecu per tonne. “Surplus stocks stand at about 15 million tonnes at present. We estimate that if this rate of 5 percent is carried over into next year, they will rise to 25 million tonne,” said one official. European Voice, 4/10 June.

Transplant organs for sale? (1999)

From the August 1999 issue of the Socialist Standard
Even Margaret Thatcher balked at the sale of kidneys but now it is being discussed as a serious possibility.
When BBC2’s Newsnight programme broke the story about Northern General Hospital in Sheffield accepting a stipulation from a donor’s relatives that his organs could only be used if they “didn’t go to a coloured”, the debate that raged afterwards concentrated on whether racist pre-conditions should be tolerated given the severe shortage of transplant organs. And whether medical staff accepting such ifs and buts might be breaching the Race Discrimination Act. Did anyone in the media realise this issue was not fundamentally about ethics or legality, but class?

What is it that suppresses natural altruism in people to the point that this may necessitate compelling organ donations through a new involuntary arrangement? What causes next of kin to see donor organs as exclusive property to grant or withhold, rather than collective property from which anyone may benefit? And what makes those who do behave unselfishly towards others get called “losers” and “saddos”? Might it be a materialistic, dog-eat-dog, I’m-all-right-Jack mentality necessary for survival and “success” under capitalism?

The source of people developing a hatred for other human beings with merely a darker skin colour is also found in the competitive market. Those desperate to find a reason for, and an escape from its poverty, unemployment, housing problems, inadequate welfare benefits etc, can readily blame any group that they are led to think of as being different and outsiders. Such thinking will generally be toned down or encouraged—depending on whether the economy is doing well or badly—to fit in with the capitalist class’s needs to increase available labour and boost workforce competitiveness or to divide society and divert blame. But sometimes as in this case racist thoughts can rebound on the ruling class.

A kidney transplant costs around £10,000 just once, whereas haemodialysis costs the state (funded by businesses) £25,000 every year per patient. If “different” ethnic groups start attaching conditions to donations, other non-racial provisos will creep in; administration will become more difficult and expensive; would-be donors will be put off, and fewer transplant operations will result. And with organs already in increasingly short supply, both the pressure on government to act and the financial burden on capital could only get worse. But any New Labour solution is bound to involve hypocrisy.

Already, Frank Dobson has blustered “I haven’t been an opponent of apartheid all my adult life to see it being introduced in the NHS. It never occurred to me that a rule would be necessary to keep racism out of blood transfusions and donations.” Maybe the Health secretary will explain later why his new rule, while not allowing people to choose who gets hearts, lungs and kidneys according to colour, will allow any capitalist to choose the best food, goods and services according to money. Preventing discrimination against the differently coloured with desperate clinical needs, but permitting discrimination against the poor with desperate social needs exposes the iniquity of a private property society and its requisite two-faced laws. Dobson won’t have costly racism in health care, but “apartheid” in access to enjoyable work, the best food, decent housing, utility services . . . That, too, has “never occurred” to him—and probably never will.

Class ownership of vital assets is behind divisions in society, but because those who govern capitalism have no intention of tackling this root cause of racism, its political servants now instead merely put on a concerned act, conduct sham enquiries and plan to tinker with its laws to avoid the controlled majority behaving too much like the dominant asset-owning minority.

But why are so many people in dire need of organ transplants in the first place? How much smaller would be their number if those in various industries (chemicals, oil, tobacco, pharmaceuticals etc) had not poisoned and polluted our bodies for profit for decades?

Some media writers actually suggested that if the poor were encouraged by payments to sell organs to hospitals while still alive, then both they and those in desperate need of transplants would benefit.

The Guardian’s Polly Toynbee asked:
Why shouldn’t the NHS buy organs for its patients? . . . ask the tough question—if it’s OK for us to let millions of people die around the world with hardly a thought about it, why isn’t it OK for some of those people to choose to sell a kidney in order to improve their families’ chances of survival? The medical risk of donating a kidney is relatively low while the cash reward would be enough to change a family’s condition beyond all recognition . . . If the world cannot give them the means to survive, why should they be denied the right to sell the only thing they have of great value? (9 July).
In Toynbee’s mind, the “means to survive” is money, while in reality such means are industries, utilities, natural resources etc which, if directly and collectively owned by us all—and not a privileged ruling minority—would bring about an end to all those millions of deaths from deprivation.

And if she thought harder, Toynbee would realise that poor people selling bits of themselves would not escape the gutter, as the capitalist market that she tolerates—and regularly cashes in on with reformist let’s-tinker-with-it-this-way and that-way articles—will always find buyers at the most competitive prices. And with billions world-wide possessing sod all, that’s what organ purchasers will be able to pay then as the going rate.

Legally, we don’t even own our bodies. According to the Medical Ethics and Law Department at Imperial College (Broadcasting House, BBC Radio 4, 11 July), the seventeenth century philosopher John Locke established the principle on which the law still operates. They pointed out “we don’t own our bodies because didn’t create our bodies. Locke said God did”. Consequently, “we can own things that we have created through our labour . . . that we have property in our person, but definitely not in our bodies”. This is doubly daft, since not only did some supreme being never make us, but we manifestly do not have full property rights in what we create through our labour, otherwise exploitation by employers for profit would be impossible.

However, such exploitation will end—together with all today’s others social miseries—when we perform a transplant operation on capitalists at the ballot box, and shift organs of production from their persons to ours.
Max Hess

Letter: The Balkan War (1999)

Letter to the Editors from the August 1999 issue of the Socialist Standard

The Balkan War

Dear Editors,

Surely you can do better than that in your comments on the Balkan war?

That war was and is an ethnic one pure and simple. For ten years now Serbs, Croats and Bosnians have indulged in a war of racial hatred. Kosova was Milosevic’s last straw and he played it out to the last.

It was time that the rest of Europe woke up, even though they took a dozy attitude to the events in Africa. Somebody had to say enough is enough, and it was right to turn on the Serbs and halt their genocidal attitude to the Kosovo Albanians.

The Belgrade Serbs cocked a deaf ear to Kosovo and indulged in “pop” concert patriotism, something the Brits missed out on in their hatred of the Irish.

If you wanted to relate political beliefs to anything out there, why not indulge yourselves in sussing out that bastard “Jackson”, the drunken badly-spoken military man of the infamous paratroopers, who are always brought out along with the Ghurkas when there is dirty work to be done.
Bill Connor, 
Heywood, Lancs


Reply:
You’re quite wrong. For there to be a race war there would have to be races. But races (and “ethnic group” is just another, equally unscientific, word for “race”) don’t exist. There is only one race—the human race. Even by the sloppy definition, based on superficial visible anatomical differences, used by those who perpetuate the myth of “race” it is clear that the people in former Yugoslavia would all be members of the same race. Or can you tell the difference between an “Albanian” and a “Serb” just by looking at them?

What’s at work in former Yugoslavia is nationalism, which is a political doctrine that preaches that people with a common history or language or religion form a separate “nation” from all other people and have the right to have their own political state to defend their common interest. Socialists have always rejected this doctrine, not just because it isn’t true (people who have a common history or speak the same language do not have a common interest; they are divided into classes, and a worker who speaks a particular language has a common interest with workers speaking other languages but not with a capitalist who speaks the same one) but also because of its practical consequences.

Without the ideology of nationalism, capitalist states would be unstable since, being based on minority class rule, they need a minimum allegiance from those they rule over. Nationalism serves to achieve this by teaching the ruled to be loyal to “their” so-called “nation-state”. In states where a sizeable minority of the population do not fit into the definition of that state’s “nation”—because, for instance, they speak a different language, especially if this is the language of another state—then there is at least a potential problem, to which the final solution is so-called ethnic cleansing. The establishment of independent states in eastern Europe following the break-up of the Tsarist and Austro-Hungarian empires in the First World War led to massive transfers of populations between the new states, precisely because the borders of those states did not correspond to the distribution of the population by “nationality” as defined by language. The same thing is happening again today with the break-up of Yugoslavia since the collapse of state-capitalism in 1989-90.

So-called ethnic conflict in the former Yugoslavia is the consequence of the creation of new capitalist states in the area and the attempts of their new or would-be ruling classes to consolidate their rule. The Serbian ruling class under Milosevic wanted to clear Kosovo of Albanian-speakers to get rid of a “disloyal” minority within Serbia that was becoming ungovernable. Similarly, the KLA is now trying to clear Kosovo of Serbian-speakers because they know that they will never be able to get them to be loyal to the independent state they hope to set up.

Ordinary Serbian-speakers and ordinary Albanian-speakers have the same interest, in getting on with their lives while capitalism lasts and ultimately in establishing socialism. What interest can they have in burning down each other’s houses—and worse? Clearly, they are being manipulated by rival nationalist politicians seeking to consolidate new capitalist states.- Editors

Devolution makes no difference (1999)

From the August 1999 issue of the Socialist Standard
The inexorable process of globalisation has increasingly made redundant the question of “national sovereignty”. Yet regional nationalists imagine they can buck the trend without even being against capitalism.
The growth of multinational corporations, some with a turnover exceeding the GDP of most states, has dramatically transformed the role of government as the locus of economic decision-making. Many of the most important decisions are now made, not by politicians, but in the boardrooms of these multinationals. Indeed, this renders increasingly problematic the very notion of a “British capitalist class”; in practice, ownership of “British” capital has become progressively dispersed across the globe, a process facilitated by transnational mergers and buy-outs.

Likewise, the proliferation of trading links between different states has effectively blurred the lines of demarcation between nominally separate national economies. It would be more realistic now to speak of there being a single global economy. Even so, many locally-based businesses are indirectly tied into this economy as subcontractors to multinationals. Not only that, the ever-deepening nexus of international linkages means they cannot escape recessionary perturbations emanating from elsewhere when these impact upon the local economy. At the same time, the limited leeway of governments to ameliorate such localised effects has been correspondingly reduced.

What applies at the national level applies even more so at the regional or subnational. While Wales and Scotland have been given a measure of devolution of power from Westminster, in other parts of the country the struggle to achieve this is still ongoing. This is particularly so in the case of Cornwall. Situated in the far south-west of Britain, Cornwall is likewise part of its “Celtic fringe” with a strong sense of its own identity.

There are a number of organisations which can be loosely described as “Cornish nationalist”. At one extreme are the hard-liners who advocate full independence, some of whom, according to a recent BBC documentary (11 February), have links with paramilitary contacts; the so-called “Cornish Liberation Army”. Evidence of paramilitary activity is scant, the most significant instance of which in recent years occurred in the St Austell areas in the early 1980s. At the other extreme are the more numerically important “soft” nationalists typified by the recently formed “Cornish Solidarity” organisation. Its goal is basically a better deal for Cornwall through greater local autonomy. Soft nationalism extends also to the main UK-based political parties, like the Liberal Democrats, who for historical reasons have long been the dominant political force in Cornwall.

There are other variations amongst the nationalists. Some focus mainly on the Cornish as a supposed ethnic group; others are more inclusive, welcoming anyone into their ranks who live in, and “care about”, Cornwall. Since probably a majority of residents in Cornwall are of non-Cornish extraction—according to one estimate, nearly 70 percent—this would appear to be the more judicious approach to adopt. Nevertheless, it does rather vitiate the notion of Cornwall as a distinct “cultural region”. But this is the lynchpin of the approach of Mebyon Kernow, the largest Cornish nationalist party. In their recent election document, Cornwall 2000—the Way Ahead, they make the following statement:

Cornwall is recognised as a cultural region yet ignored as an economic region. There is a lack of harmony between culture and economics here, but the answer to this imbalance is simple. Base the economic on the cultural region.

Last tin mine
There is little doubt that as an “economic region” Cornwall fares badly. In an article in the Guardian (20 April), the Camborne-Redruth area in particular was portrayed as a scene of post-industrial dereliction “worse than Albania” following the closure there of South Crofty, Europe’s last remaining tin mine. That was surely a gross exaggeration. Nevertheless, with a per capita GDP of only 72.2 percent of the UK average, Cornwall is the poorest county in England, notwithstanding its picture postcard image.

According to Mebyon Kernow, “social deprivation, low wages and high unemployment in Cornwall are in direct proportion to our distance from the decision-making centre in London”. This conveniently overlooks the fact that, in terms of absolute numbers, the greatest concentration of poverty in the UK is actually to be found in London itself, notably in the boroughs of Hackney, Newham and Tower Hamlets situated within a few miles of Westminster and Whitehall and which have a combined population exceeding that of Cornwall.

Certainly, Cornwall’s remoteness from the major population centres like London has contributed to its relative poverty, but not for the reason Mebyon Kernow suggests. Rather, it has to do with the spatial economics of capitalism itself: the difficulty of gaining access to the large markets “up country” and, associated with this, the inability to capitalise on economies of scale. This is one reason why Cornish wages are so low, to compensate for the additional transportation costs of their employers.

Blaming Cornwall’s plight on the bias of Westminster politicians amounts to a kind of conspiracy theory with little foundation in fact. The government’s proposal to set up a seven-county South-West regional development agency based in Bristol is typically seen by nationalists as yet another example of it ignoring the needs of Cornwall for the sake of administrative convenience. Among the nationalists’ list of demands is the establishment of a Cornish Development Agency—as if, in Cornish hands, things would improve. Tell that to Cornish workers who are exploited just as ruthlessly by their Cornish bosses as by their up-country cousins. But even if a Development Agency were to materialise, with the best will in the world it would not significantly affect the basic economic realities the region faces.

Furthermore, as everywhere else, more and more of the vital decisions affecting the local economy have little to do with Westminster. Thus, the decision last year to close the symbolically important South Crofty mine was taken by its Canadian owners in the context of a precipitous fall in the world price of tin and cheaper production methods abroad.

The case of South Crofty highlights the importance of inward investment to the Cornish economy. By the same token, it exposes the futility of treating it as though it were a self-contained “region”. To look at the world in these terms is to succumb to the myopia of the development planner, too intent upon empire-building to see the larger picture. Capitalism simply does not operate in this way. Most of the big UK chains have outlets throughout Cornwall. Some of the largest concerns are not even based in Britain. SWEB, for example, the main supplier of electricity, is owned by an American company; English China Clays was recently taken over by a French firm.

That said, a striking feature of Cornish economy is the extent of small and medium-sized firms; over 90 percent of firms have a workforce of less than 25. This is partly attributable to the peculiar economic profile of Cornwall and its heavy reliance on tourism, fishing and farming. Even its traditional mining industry has historically tended towards fragmentation.

At its height, in the mid-19th century, the predominant mode of payment was the tribute system rather than conventional wage labour. Small gangs of labourers would contract with landowners to mine the ore, sharing out the proceeds from its sale amongst themselves. It has been argued that the tribute system, coupled with the quietistic influence of Methodism, have been largely responsible for the relative absence of class consciousness among Cornish miners. This impeded the growth of a traditional “Labour movement” in Cornwall while the weak hold of the big landowners on smallholders curbed the influence of Toryism, allowing a unique Cornish style of politics to emerge in the 19th century—a petty-bourgeois cocktail of liberalism and non-conformism.

Maverick millionaire
The economic background likewise helps to explain the marked hostility in Cornwall toward Europe. Many traditional industries have been adversely affected by EU regulations, such as the imposition of quotas on the Cornish fishing fleet, leading to its partial de-commissioning. Similarly, the proposal to join the single currency, insofar as this will deleteriously impact upon small businesses, will particularly hit Cornwall, given the predominance of small-scale enterprises.

It is not surprising under the circumstances that anti-European political parties, like the UKIP, fared so well in the recent European elections in Cornwall. For many years, anti-European sentiments have been regularly aired in the form of full-page weekly advertisement in all the main Cornish papers. The author of this frankly xenophobic rubbish, vacillating confusedly between Cornish and British nationalism, is a maverick millionaire, Mike Robertson (writing under the pseudonym, “Tripehound”) and founder of the home-grown Trago Mills chain.

Such confusion is typical of the nationalists in general: on the one hand, pushing for greater economic assistance for Cornwall from Westminster, on the other, seeking to weaken its links with Westminster. It’s a case of wanting to have your nationalist cake and eat it. This confusion is manifest too with respect to Europe. One of the main aims of the nationalist movement has been to get Objective One Status for Cornwall thereby attracting European grants of up to £500 million over several years. Only those regions with a GDP of less than 75 percent of the EU average could qualify for such funding but until recently, Cornwall was, for statistical purposes, lumped together with its wealthier neighbour, Devon, and thus denied funding. With this obstacle having recently been removed, Cornwall has now finally achieved this aim.

Whether this will make any impact on the extent of poverty in Cornwall is doubtful; more likely it will only exacerbate the degree of social polarisation and hasten the disintegration of what remains of a distinctive Cornish culture, now pitifully parodied by the ubiquitous theme park. That, after all, is the natural tendency of capitalist development.

As Cornwall inexorably succumbs to the imperatives of a McDonald’s culture, its nationalists would do well to reflect. For by striving to promote capitalist development, they have inadvertently assisted this outcome, poisoning, so to speak, the very ground in which their own cultural pretensions are rooted.
Robin Cox

Ghana: The Ruling Class and the State (1999)

From the August 1999 issue of the Socialist Standard
The concept of classes and class struggle in most African educational and political forums is treated as if it a were cultic secret; a taboo subject. This is not surprising. Class struggles and classes are basically about state power, a fact rightly considered as subversive and extremely dangerous by the ruling and propertied classes, and embarrassing by “objective” academics.
The attitude of academics whose intellectual output supports the capitalist establishment therefore goes beyond mere academic interest. The alleged non-existence of classes and class struggles in Ghana serves the interest of the “haves” both at the national and international levels. It explains why the intelligentsia and politicians strive, even if they have read and understood Marxism, to any lengths to mangle and decant it of its essence. It enables the most vicious and corrupt political leadership to harp on about the so-called harmonious development and the social homogeneity of the African population. Marxism is normally seen as an ideology of violence and division and therefore un-African.

There are two distinct systems of production in Ghana; the modern dominant capitalist sector and the traditional sector. Formerly the capitalist sector was supported by indigenous capital, foreign private capital and state capital. Since 1983 when the government embarked on its privatisation drive, the situation has witnessed a major shift with the marginalisation of the state sector and the virtual asphyxiation of an already fledgling indigenous private capitalist sector. The IMF and World Bank-propelled economic programme has all but put foreign private capital in a very strong position. What is of crucial importance here is the role that these sectors in the economy play in the appropriation of surplus labour. The garb that they present themselves in is of less importance to slaves of capital. They are all vampires whose existence depends on the exploitation of workers. It is the unpaid part of the daily total labour of the Ghanaian worker which is the source of capitalist surplus value. This form of exploitation is not too difficult to identify in the privately-owned enterprises—both foreign and domestic. It is less visible in the few surviving state enterprises. But the fact that there are two aspects of reality must not be lost sight of—the outward appearance of a phenomenon and its true nature.

On the surface, state enterprises present a picture of belonging to the workers. As if to emphasise this fact it is often said that they state belongs to everybody and it is the money of the people that has been used to set up the enterprise. However, the workers are completely shut out of management decisions and have no role in deciding how surpluses should be distributed. The fact is that surpluses extracted from workers in the state enterprises go mainly to the privileged minority class, who control the Ghanaian state, albeit in a subordinate position to international finance capital. The results of production are monopolised, appropriated by this class for the purposes of enrichment and domination of the toiling worker.

It goes without saying that a society like the Ghanaian society in which the labour of the majority is appropriated by a few would inevitably present sharp contrasts in wealth and poverty. In Ghana the privileged minority class almost exclusively have access to bank credit facilities and other privileges like good and higher education, better housing, etc. The situation of the underprivileged is however worrisome. According to the government statistician more than 30 percent of them live below the poverty line. Average real wages and salaries are only 25 percent of what they were in 1968 and per capita income is still $460, exactly what it was in 1957 when Ghana attained independence. The ability of one group to appropriate the surplus product of others has thus engendered the division of the society into classes.

The Ghanaian capitalist class is extremely factious and splintered. Outwardly it presents a picture of monolithicism, but in reality it is fragmented, into “comprador” and “national” sections. There is also a large petty bourgeoisie. Issa Shinji objects to the use of the term “national” to describe one of the segments of this class on the grounds that there is a remarkable absence of the qualities that are normally attributed to the bourgeoisie in Europe. Colonialism discouraged local business enterprise in the colonies; while its policy in the metropolis was free trade. Anyone wishing to achieve wealth and status in the then Gold Coast or present day Ghana therefore had to chase a career in the professions, civil service or the armed forces or work within the banks, industrial enterprises and mining companies, which were by and large controlled by foreigners.

The “comprador” segment is that which is made up of those capitalists who consciously collaborate with imperialism in an attempt to bolster their class interests. In Ghana it is closely linked to Japan Motors, Mobil Shell, Ashanti Goldfields Corporation, etc. It stubbornly protects the interests of these multi-national companies, both politically and economically because it reckons quite rightly that the rate of its profit maximisation and therefore its survival is directly connected to the fate of these companies.

The “national” bourgeoisie on the other hand has a stronger tendency to strive for internal capital accumulation; but this desire is not because it wants to redistribute its wealth to the poorer classes. What it seeks to do is to monopolise for itself the opportunity to milk the working class. Its struggle against foreign capital therefore does not make it more progressive than others. It merely seeks to control all the levers of economic exploitation and this does not make it any different from the comprador section as far as the Ghanaian working class is concerned. The “comprador” and the “national” capitalists have one thing in common—the maintenance of the current relations of production which are based on exploitation. Vampires are all the same—they suck the blood of their victims.

The national bourgeoisie in Ghana has however been incapacitated in its struggle against foreign capitalist interests operating in the country for a number of reasons. It lacks managerial experience, depends heavily on imported raw materials, and is given to a riotous and vulgar lifestyle. But what dealt the so-called national bourgeoisie a more devastating blow was the economic policies of the government, dictated by the two Bretton Woods Institutions—the International Monetary Fund and the World Bank. The agreement of the government to devalue the cedi led to the rise of the cost of imported materials needed for production. Apart form this the conditions imposed by the donors for the distribution of credits made it more difficult than before to obtain loans to oil the wheels of the domestic manufacturing sector. These coupled with the liberalisation policy led to the influx of an avalanche of cheap goods from the United States and Western European import substitution industries, operating through south-east Asian client states, thus robbing domestic producers of hitherto protected markets. The domestic private sector which is controlled by the national bourgeoisie was suffocated because its avenue for domestic accumulation of capital was choked.

The state, class and political power
The fractionalised nature of the ruling class in Ghana (and most African states) often engenders a high level of political competition in it and hence a high degree of politicisation. Any group within it which emerges triumphant in this competition normally gains a number of advantages. The control of government and the state machine facilitates its monopolisation of the economic means of production and it can manage political power to the exclusion of the other groups. Thus political party campaigns since 1957 have not been geared towards any fundamental structural changes in the economic base of the state to improve the lot of the toiling masses. All the political parties are representatives of the various factions of the capitalist class whose ultimate objective is not the dismantling of the state machine, but its maintenance and the furtherance of their economic interests. This explains why the political parties in Ghana today, in whatever garb or guise they present themselves—Busia-Danguali, Nkrumaist or Third Force—sing the same song: the maintenance of the wage and profit system. All claims to fighting for the common people are not only hollow and meaningless concepts to mask their devious intentions; but actually the funeral dirges of the working people. And they often succeed in carrying out their sinister designs because no genuine alternative choices are presented.

The state thus becomes a major plank for the building-up of the economic power of that section of the bourgeoisie that wins elections and for the consolidation of its political power.

The state is used to procure as much money as possible through over-inflated contracts, corruption and outright plundering of public coffers. As a result the people who voted politicians into office become disenchanted with them, and a feeling of alienation among the masses sets the stage for the rejection of the leadership in the next election. The leaders then become insecure, strengthen the apparatus of repression and brutalise those who had supported them and their opponents alike. An atmosphere of insecurity is created as a by-product of this situation, and the leaders become pre-occupied with the politics of survival, with remaining in office at all cost. In the resultant manoeuvring for security of office all state institutions are personalised. In other words retention of high office and promotion come to depend on the presumed loyalty of the individual to the “Great Leader”. The army and the police are never disregarded. These coercive institutions become active foci of these conflicts and are drawn willy-nilly into the vortex of these battles. They too are divided along these lines of sectional interest and their neutrality becomes compromised. Their response to the demands of the ruling class cannot be predicted with certainty, and they become exposed as pawns in the power games of the capitalist class. The fragility of the neo-colonial state becomes glaring and it cannot be counted on as an instrument of control and reform.
Adongo Aidan Avugma

Party News: Euro-election results (1999)

Party News from the August 1999 issue of the Socialist Standard

The details for the two constituencies we also contested at the last general election were:

Easington: Turnout 17.24%. Labour 6,690. Conservative 1,541. Lib-Dem 800. UKIP 794. Green 451. SLP 177. BNP 125. Socialist Party 96. Pro-Euro Conservative 57. Natural Law 21.

Jarrow: Turnout 19.7%. Labour 6,484. Conservative 2,660. Lib-Dem 1,718. UKIP 787. Green 471. BNP 163. SLP 134. Socialist Party 106. Pro-Euro Conservative 65. Natural Law 38.

No such thing as a free lunch? (1999)

From the August 1999 issue of the Socialist Standard

They say it will never work. They argue that, human nature being what it is. the idea of producing what is needed and taking from the common stock of what is produced, without buying and selling anything, is pie-in-the-sky.

Yet even today, with the profit system makes us wary of giving anything away or having it stolen from us, people are willing to help others at some cost to themselves if they see there is genuine need.

Becky Morris reports (Daily Mail, 4 June) about a writer called Peter, and his dog. who set off on a 500-milc walk from Plymouth to Edinburgh without a penny. Morris describes the kindness shown to Peter as "truly extraordinary"—a description typical of those who have a poor view of the "human nature" imposed on us by capitalist values.

Peter's first night was his worst. He arrived at a church as the congregation was leaving and several people politely refused his request for help. Apparently there was a visiting choir in the village and almost everyone had a guest staying. But eventually someone did offer Peter a spare room and breakfast. Not only that, but he was also offer £10 "for emergencies", which he accepted but later posted back unspent.
He was not very well-equipped for long-distance walking. When he came across an experienced walker he not only had accommodation for the night, a meal, his clothing washed and dried, but was also given some Michelin maps to replace his single sheet of the whole of the British Isles.

Peter continued his journey with sore feet but usually met with kindness and assistance. It was no doubt in his favour that he was willing to do a bit of work if needed, but there was rarely any suggestion that he had to offer anything in return for what he received.

Sometimes Peter was not trusted. One farmer whose help he requested said that there had recently been a break-in at his neighbours house. So Peter had to sleep in the barn, though he still had his food and drink.

This is just one account of the many ways in which people are keen to help each other without expecting anything in return.This despite a capitalist environment which seems to say at every turn "there is no such thing as a free lunch".

To imagine what life will be like in a socialist world we have to subtract all the institutions and the behaviour and the ideas that go to maintain the profit system. Then we have to imagine the huge expansion of goodwill towards others, willingness to help and be helped, opportunities to be creative and not destructive, that a world of common property, democratic control, production solely to meet need, and free access will offer.
Stan Parker

Who owns the world? (1999)

From the August 1999 issue of the Socialist Standard

There are sufficient resources in the world to provide adequately for every human being on earth. Why then do millions die annually of hunger and hunger-related illnesses? Why then is there poverty in every country throughout the world? Why then are people homeless and millions living in slums? Why then are there wars over markets, trade routes and places of strategic interest? Why is there competition, alienation, crime and the sort of conflict we have in Northern Ireland which, however disguised as a political or religious war is, when stripped of its rhetoric, a profane struggle over access to jobs, homes, status and profits? Why, when there is potential abundance for all to the goods and services that are needed by the whole human family do we live in a state of economic anarchy and political barbarism?

The answer, quite simply and beyond dispute, is that the resources of the earth as well as the tools of production and the instruments of distribution do not belong to society. They are the property of a relatively small minority class of capitalists. The working class is denied access to the land, factories, mills, mines, warehouses, stores and other resources of society except when they are permitted to work in the production of wealth.

It is the working class that applies its skills and energies to the resources of nature and produces all wealth. But workers are only permitted to work in such circumstances as hold out the promise of profit for their masters. Whether its bread or battleships, production is not undertaken simply to satisfy real or imagined need. The primary purpose of production is profit and if there is not the prospect of profit for the capitalist class then, however essential the needs of the working class are, if there is no profit there is no production. That is why people who can not pay for food die of hunger; that is why thousands of children whose parents have not got the equivalent of 50p for readily-available treatment go blind; that is why we say that it is absurd to say that our society is civilised.

There is an abundance of evidence to prove the truth of our assertion about who owns the world. You see that evidence all around you, in the workplace where you sell your mental or physical skills, in the shop or store where, whatever your needs, you only get what you pay for.

Devastating global evidence of our statement is contained in the latest UN Human Development Report for 1998. We quote only a few facts from the report:
  • 225 individuals own wealth equivalent to 47 percent of the world’s population
  • the wealth of just three of these individuals exceeds the Gross National Product of the world’s 47 poorest nations
  • For 4 percent of the combined income of the three wealthiest people we could provide universal access to basic education for all, basic health care for all, adequate food for all and safe water and sanitation for all
The owning class and their political agents argue that freedom and democracy are based on the right of ownership. As the UNHD Report shows this means that a few own and control the means of life of the many; that the freedom, wealth and privilege of the capitalist class is based on the slavery and poverty of the working class.

Some forty thousand children die every single day of hunger or its related illnesses; millions are denied education, health care, water fit to drink and sanitation while hundreds of thousands of children suffer blindness. In both the so-called Third World and the developed countries people suffer varying degrees of destitution or want. All this in order that a relatively few people can accumulate wealth often far beyond what any human being could require in a thousand lifetimes.
Richard Montague

Does race exist (1999)

Book Review from the August 1999 issue of the Socialist Standard

The Racialization of America by Yehudi Webster. St Martins Press. 

In the pub after a meeting a socialist was arguing with a man with dreadlocks. “You’re not black,” he said. “Yes, I am,” the man replied. “No,” the socialist went on, “you are no more black than I’m white. We’re both human beings.” Yehudi Webster, the author of this book, would have appreciated this exchange; indeed, he became acquainted with the Socialist Party and our ideas when he was in Britain before moving on to America.

Webster’s basic argument is that the all-pervading classification of the population in America into “whites” and “blacks” is logically absurd, scientifically unsound, self-fulfilling, counter-productive and in fact racist. There are of course anatomical differences between human beings—millions of them in fact—but it is not nature which decides which of these are to be regarded as significant for purposes of classifying people into so-called “races”. That is done by humans and, in this case, on a completely arbitrary basis. Races don’t exist in nature but are an artificial politically-motivated creation.

A question on race was first included in the US Census of 1890, at a time when segregation was being consolidated and given a legal basis. But, nowadays, racial classification is championed more by people who consider themselves anti-racists than by open racists. Sociologists, educationalists and others routinely carry out studies based on comparing the education, health, level of employment, unemployment, wages, housing, etc of those they classify as “whites” and “blacks”. In fact, many universities now have special departments devoted to studying “race relations”. But, argues Webster, as this classification is scientifically absurd, it creates or at least perpetuates artificial “racial” divisions amongst the population by encouraging people to think of themselves as “whites” and “blacks” who are homogeneous groups competing with each other for access to limited resources. In other words, it encourages “racial consciousness” and so racism.

Some partisans of racial classification for social studies purposes, realising that the definition of races on the basis of anatomical characteristics is scientifically unjustifiable, seek to define race more in terms of culture than of anatomy; hence their talk of “ethnic groups” rather than races. But this, says Webster, is even more racist as it posits a link between a person’s psychology and behaviour and their supposed race. And of course, as all humans are capable of acquiring any culture, no particular culture can be, or is, exclusive to one supposed race.

Others, some imagining themselves to be Marxist, try to combine race and class and see those they call blacks as a super-exploited fraction of the working class. Webster has no trouble demonstrating the contradictions of this view. All he does is to point to the existence of “black” capitalists and better-paid “black” workers, thus showing that those “blacks” who are below the poverty line cannot be said to be poor just because they are black. In fact, in absolute numbers, there are more “white” people in America below the poverty line than there are “black” people. Clearly, then, poverty is not due to racism but to some other cause.

Although Webster shows himself to be well aware of the Marxian theory of class and class consciousness—at one point he denies the existence of a so-called middle class—apparently he no longer agrees with a class analysis of society (he sees capitalism as an irrational human social arrangement which prevents humans from living in a human way). Nevertheless, he still realises that a class analysis and a race (even a race/class) analysis of society are quite incompatible. Either you analyse society and history in terms of class or you analyse them in terms of race, but it is not possible to analyse them in terms of both.

This is why we as Socialists are so opposed not just to racism but to racial classification (we refused to answer this question when it was introduced, for the first time, intoBlogg the British Census in 1991). Both encourage racial consciousness while our task is to encourage class consciousness and, once classes have disappeared, a universalist human consciousness. We want people to think of themselves as members of a world working class and as members of a single human race, citizens of the world, Earthpeople, rather than as British, America, French or black or white.

Is Webster, then, denying that there is such a thing as racism and discrimination against people with black skin? Not at all, but he sees this as but one example of the many ways in which some humans treat or have treated other humans in an inhuman way. Those who oppose such discrimination should, he says, oppose all other inhuman treatments too and strive for a world in which all humans would treat each other in a human way. The answer to “racial” discrimination is not a multi-racial society in which each “race” would get exactly the same treatment (an equal percentage of unemployment, of people living below the poverty line, in bad housing, in bad health, etc) but a completely non-racial society from which the very concept of race would have disappeared. In his view, the first step towards such a society should be the ending of all racial classification, for whatever purpose, both by governments and by social scientists.
Adam Buick

Blogger's Note:
Link to a C-Span discussion from 1993 which features Yehudi Webster discussing the book.

Saturday, June 25, 2022

Greasy Pole: Who needs a willie? (1999)

The Greasy Pole column from the August 1999 issue of the Socialist Standard

Margaret Thatcher did not make a name for herself through cracking memorable jokes so she probably did not know what she was saying, when she remarked that “Every Prime Minister needs a Willie”. Indeed, part of the joke was that she wasn’t aware of how her words were likely to be interpreted. Another part was the kind of person she was referring to—Willie Whitelaw who, among other jobs she piled onto his ever-willing shoulders was Deputy Prime Minister, Home Secretary, Northern Ireland Secretary. He died last month as Viscount Whitelaw of Penrith but will always be remembered as Willie.

His death unleashed floods of homage which we have come to expect whenever a prominent politician dies. The newspapers devoted pages to telling us how wonderful he was and how great was our loss. His fellow politicians were not slow to come forward with similar slush: “influence throughout his long career was immense…personified decency, compassion and tolerance . . . wise and honourable . . . generous and unselfish” There is no point in listing the authors of these remarks because they are all so similar, the kind of praise which is taken out and dusted down whenever the situation demands. But it is worth mentioning that one of Whitelaw’s successors as Home Secretary, Jack Straw, said he was “an outstanding parliamentarian”.

This is usually considered the highest praise among MPs. But what does it mean? Is a great parliamentarian someone who is good at speaking in debates in the House? Good at ranting about some current meaningless obsession? Good at emphasising some facts while doing their best to conceal others? Good at using what is known as parliamentary language, essential for anyone who wants to state an inconvenient truth about another Honourable Member without using plain words? Good at the back slapping mutual congratulations between the parties in parliament when they are not pretending to be bitterly divided?

Home Secretary
Perhaps Whitelaw was one of the great parliamentarians—whatever that means. Because he seemed to love everyone and everyone loved him. It must have helped him during his time as Chief Whip, when he was adept at twisting arms so skilfully that his victim thought he was just giving a friendly squeeze of the elbow. In spite of his closeness to Thatcher he kept her at arms length: “I wouldn’t have wanted to stay with her socially ” he said. On other levels, when he was visiting a prison as Home Secretary he asked a prisoner what he was in there for and when the man replied that it was murder Whitelaw responded “splendid, splendid” before wafting off to leave the man to get on with his sentence. When he was Northern Ireland Secretary, on a walkabout in Londonderry he was approached by a woman who obviously thought this was her chance to confront him with some home truths. “Now then, Mr. Whitelaw, “she said in a gritty accent, “Why don’t you come down to the Creggan to see how things really are?” Whitelaw inclined his massive head, fixed his rheumy eyes on her upturned face and patted her arm. “My dear woman,” he said as if he had just been invited to a week-end on the grouse moors, “I would love to come to see you in the Creggan”. Unlike most politicians, he flourished in this role he set for himself, never to seem cleverer than he was and if anything to seem slightly less so.

This was probably rooted in his privileged background. His father died in 1919, from wounds received in the First World War when Whitelaw was one year old. Thereafter his upbringing was the concern of his grandfather, who was Chairman of the London and North Eastern Railway and had been a Conservative MP. Whitelaw was brought up in a large house in Scotland and went to Winchester public school where his ability was described as “unspoilt by premature intellectualism”. At Cambridge he got a moderate degree but played a lot of golf. It was what would be expected of someone from a rich land-owning family, who need never be bothered by the need to work for a living. When the war started in 1939 Whitelaw was ready to be an Army officer; he had cast off the shyness and hesitancy of his childhood and developed into a man who expected to be obeyed.

During the war he commanded a tank squadron which in its first battle lost several tanks and many of the men he described as “a harmonious family”. Predictably, the obituaries of Whitelaw said that such experiences had given him a hatred of war as a way of settling international difficulties. In fact there was no trace of such an attitude during the Falklands war when he was a member of an Inner Cabinet concerned with running the British war machine. When a decision had to be taken on whether to sink the General Belgrano, Whitelaw gave no thought to the fact that there would be a huge loss of life on the Argentinean ship, where the sailors might well have been another “harmonious family”.

Loyalty
All Whitelaw’s obituarists agreed that he was loyal—which could mean that he was willing to subvert whatever opinions he might have in the cause of keeping his party in power. Thus he could be a close friend and confidant of Ted Heath and then serve Heath’s hated rival so assiduously that Thatcher could describe him as “quite simply, indispensable to me in Cabinet”. This loyalty—if that is what it was—was strong enough to stand a number of stresses, such as the Tory conference in 1981, when Whitelaw was Home Secretary and getting the rough ride the hangers and floggers of the party ritually reserve for the minister responsible for what they regard as law and order. As Whitelaw resisted the calls for the restoration of hanging he was not amused or encouraged to see the Prime Minister he was so loyal to openly undermining him by applauding the speeches against him. Stifling his anger—for a while—Whitelaw resorted to a well tried defence—when in difficulties, make the most boring speech possible.

That was typical of the manner in which he survived, until the cruel workload brought him down. His failing powers were shown up when he had to give up shooting after he accidently peppered one of the beaters. A stroke in 1987 led to his retirement to his sumptuous home in Scotland, except that he played a part in the overthrow of Thatcher in 1990, when he advised her to drop out of the leadership contest after her too narrow victory in the first ballot. When the assembled media hacks asked him then whether he was one of the men in grey suits who were said to be plotting to bring her down Whitelaw’s reply showed him acting at being stupid again: “I don’t know what you mean; in any case I haven’t got a grey suit”.

The people who work the confidence trick through which capitalism is kept in existence come in all shapes and sizes and manners. Some of them are strident—like Thatcher—and some—like Whitelaw—are subtle. Read his memoirs and you will see that he cultivated blandness to the point of being evasive. And it worked—he played a large part in keeping his party in power, in convincing the working class for a long time that capitalism under the Tories was the best of all possible worlds. Prime Ministers may need people like him but we can do without them.
Ivan

50 Years Ago: The Dispute At The London Docks (1999)

The 50 Years Ago column from the August 1999 issue of the Socialist Standard 

The trouble at the London docks is an excellent illustration of the capitalist outlook of the Labour Government. The dockers are willing to unload all ships except the Beaverbrae and Argomont, the two Canadian ships which are involved in a Canadian trade union dispute. The dockers are also prepared to see troops unload the Canadian ships but are not willing to unload them themselves because they contend that these ships are “black ships”. The Dock Labour Board refuses to allow the dock workers to unload other ships unless they are prepared to unload the two Canadian ships. At the moment of writing the government has threatened to declare a state of emergency unless the Port of London is working fully on Monday, July 11th: thus the Labour Government, like all previous capitalist governments, is taking the side of the employers against the workers.

On July 10th Reynolds News contained the following:
“Mr Sam Watson, chairman of the Labour Party, said at Brandon (Co. Durham) yesterday that the dock strike was the work of foreign agencies, was purely political and could be solved if the members of the unions threw out the anti-British agitators.”
What a familiar ring this statement has. For a hundred years every strike of any size has been put down to the nefarious influence of “agitators” sometimes foreign, sometimes home-grown. Many of the Labour leaders who are fighting the dockers were included in this category long ago; now that they support the Labour administration of capitalism they take up the capitalists’ cudgels and sing his tune.

(From the Socialist Standard, August 1949)

Friday, June 24, 2022

Population and Social Progress (1942)

From the June 1942 issue of the Socialist Standard 

Fashions in social theory are as changeable as fashions in clothes. During peace-time industrial depressions, when unemployment is rife, the advocates of birth control come into favour with their theory that unemployment is due to an excessive population; but when war is the order of the day the urgent demand for man-power and the fear that other nations are becoming numerically stronger and therefore more formidable as military powers gives a chance to those who preach the need for more children. And just as clothes are fashioned to suit the taste, occupation and purses of different groups of people so also with population theories, as witness the unmarried of both sexes who urge the poor to have large families, the wealthy parasites who brazenly support the argument that large families are the cause of poverty and the Eugenists who want the rich to be fruitful and multiply and the poor to curtail their devastating torrent of children. In 1913 Mr. Allan G. Roper, B.A., in his “Ancient Eugenics,” could write of the “reckless propagation” of the “lower classes,” but now the Government and numerous propaganda bodies are considering family allowances and other devices to encourage a more reckless spirit among working-class husbands and wives in order to stop the threatened decline of the population.

There has been much inquiry into the remedy for the problem and much into the cause of the decline, but most of it is marred by an inability to recognise fully the nature of the capitalist system of society in which we live. The inquiry starts with the fact that since 1870 the birth rate has declined from 34 per 1,000 to 15 per 1,000; only partly offset by a decline of the death-rate per 1,000 from 21 to 13. For many weeks all sorts of learned and other persons have written to the Times offering to explain why this has happened. Among the varied suggestions are the following : The spread of knowledge about birth-control methods, the increased employment of women in factories and offices, the growth of unemployment, the failure to provide adequate housing accommodation at low rents, the decline of religion, the fear of war, and lastly, the new milling processes which in the seventies popularised white bread and consequently robbed the population of the elements in wholemeal flour which made for greater fertility—we are told that this alleged deficiency will be counteracted by the new national loaf.

The reader can examine these claims in the light of his or her own experience and knowledge. One thing, however, that is undeniable, is that many working class men and women looking at their life and prospects under capitalism are reluctant to have as large families as their parents and grandparents. Economic insecurity and war play their part in this attitude and also the recognition that young children stand in the way of activities outside the home, whether recreations and amusements, or taking part in organised activities, including those of political parties. For women of the working class it is difficult if not impossible to have the care of young children and at the same time to take an intelligent interest and share in the work of a political party. Another factor of course is that the parents feel that if they are to give their children “a better chance in the world” than they had it is necessary to limit the number, and it is to this feeling that the advocates of family allowances make their strongest appeal. They argue that wages are inadequate for the maintenance of a family, therefore an additional 5s. a week given in respect of each child would raise the standard of living and encourage larger families. Let us examine a typical statement of the case, that contained in a leaflet, “Family Allowances and the Labour Movement,” issued by the Family Allowances Labour Group.

Their statement is “that wages are in many cases too low to support more than one or two children; that therefore the greatest source of poverty in this country is the possession of young children.” Put in that form it appears plausible enough. Ask a worker if he would be better off if he were relieved of the cost of supporting his children he would naturally reply yes ! Meaning, of course, that he would be better off provided that his wages remained unchanged and he received children’s allowances in addition. But the same argument could be used, and has been used, about other items of working class expenditure. There are those who have maintained for years that the greatest cause of working class poverty is high rents, so they advocated rent restriction or subsidised State housing. What has been the result ? Wages have adjusted themselves to changes in rents. In spite of the rent restriction acts during the past 28 years, working class poverty has not been materially lessened. In Vienna and other cities where rents were much reduced it was established by independent inquiry that wages followed suit. Agricultural labourers have very low rents, 3s. or 4s. a week, but their wages were also the lowest of any industry, and now that their wages have been raised to 60s. at once a movement is on foot to charge “economic” rents.

What about food ? Would not the worker be better off with free food? Mr. Fred Montague, M.P., opposes family allowances and states a case for an alternative proposal, that of spending a like sum of money in providing free milk and bread (Manchester Guardian, May 13th, 1942). Here again the workers’ problem would not be fundamentally different from what it is now. They would still have to struggle to maintain a given level of wages, with the certainty that such a cheapening of the cost of living would encourage a tendency for wages to fall. Are domestic servants, agricultural labourers and others who get board and lodging as part of wages better off than other workers who do not ?

We need not dispute that family allowances, or free food, or low rents, would probably be a gain to some sections of the workers on very small wages. And for a time to all workers with dependent children. But it would still leave the workers in the position of having to struggle unceasingly to maintain their standards, still faced with the permanent insecurity that is their lot under capitalism.

The basic argument of the above mentioned Family Allowance Group is false. The greatest source of poverty is not the possession of young children. Are there not hundreds of thousands of single men and women and childless families in dire poverty ? Are all our surtax payers celibate ? Were agricultural labourers on their pre-war average wage of 34s. only poor through having young children ? Will not the mass of the workers still be poor if they get family allowances and even if they were able to keep up the level of wages as well ? The source of poverty is the capitalist system which simultaneously prevents the maximum production of articles needed by the workers, entails enormous waste, and endows the propertied class with a large part of the wealth produced. The cure for this is Socialism, not family allowances or subsidised food or rents.

Socialism also offers the only cure for the problem of a declining population by removing poverty, economic insecurity, and the fear of war. It will also dispose of the problem which worries the eugenists. When Mr. Roper and others say that their problem is “the diminishing numbers of the upper classes and the rapid multiplication of the lower,” they overlook the fact that that problem too will disappear when there is no longer an upper and a lower class, a capitalist class and a working class. In their minds, of course, is an assumption that there is some innate, inherited, superior quality in the “upper classes,” but the truth is, as has been well said, that there is nothing wrong with the poor except their poverty. Indeed, if the eugenists take to heart one lesson of this war, the way in which things have been bungled by a considerable proportion of our ruling class civil and military notabilities, even they must now wonder whether the “upper class” are superior in anything but their wealth.
Edgar Hardcastle

Will the Workers Learn? (1942)

From the June 1942 issue of the Socialist Standard 

We can tell you the answer in a moment. They will learn. And there are abundant reasons for thinking so. But there are others who hold a contrary view. These gentlemen constitute two schools of thought. One group says that the workers are mentally incapable of ever understanding Socialist ideas, and the other group believes that there is something defective in Socialist propaganda. They say that our appeal lacks colour and vigour, in short, imagination. For example, we do not paint pretty pictures of what life will be under Socialism, the changes in domestic life, personal habits, social customs, architecture, music and art. Now, of course, we are aware that a system of production solely for use will make human society quite different from what it is now, but we obviously cannot sketch the details, It would be foolish to assume that we could accurately foretell the detailed reactions of the majority of people to the conditions of a Socialist society. In fact, we cannot say that everything will be perfect, that there will be no problems to solve, and no difficulties to settle. What we do say, and say it continuously, is, that in present society no problems may be solved, and no adjustments made, without first giving due consideration for the interests of a class of property owners. That only in a classless society will these hindrances be removed, and the way thrown open for development and improvement, and that there will be no poverty problem. We offer Socialism to the working class as a simple and practical solution to certain problems that face them. These problems are serious, and they become more and more urgent with time. The workers are faced with increasing insecurity set in a background of poverty and unhappiness. They are compelled to endure the kind of poverty that injures their health, and puts them into premature graves, half-starved or completely starved. This, mark you, in the so-called rich countries where the workers are said to consume larger quantities of nutritious food than the unfortunate workers in other countries that are not so prosperous. Remember that we are told that the workers of America and England drive their own cars, live in their own houses and that they bring home heavier wage packets than the miserable work beasts of Germany, Italy and Japan, not to mention the teeming millions of “over-populated” India and China. It is true that the workers in some countries eat more meat, but eating-more meat, particularly the embalmed variety, is no more indicative of happiness and good health than buying a car on the H.P. is evidence of economic security !

Many workers support the war because they believe that the imperial wealth in their employers’ hands allows them a much better standard of life and that the loss of this wealth would place them at a disadvantage. Now if it is true that German capitalism was too impoverished to allow the workers in that country higher wages and better social services, how can one explain its tremendous military power? It was estimated in 1939 that the Nazi Government had spent something like £6,000,000,000 in military expansion. Surely manna from heaven !

Japan, another “poor” and “over-populated” country, has maintained armies in China for four years, and is now strong enough to overrun strongholds in the Far East, even if only temporarily. This was accomplished by a superiority in machines. Quite obviously, men with empty stomachs cannot fight wars, nor can they work in armament factories. In order to produce the same tanks and planes as the workers in this country they have to be maintained in approximately the same degree of efficiency. In all of these “have not” countries there are groups of wealthy people who are engaged in the war with the one object of increasing their wealth because they feel that they are strong enough to do it.

The fact is glaring. The world is rich in untapped resources. Its mineral wealth is incalculable. Many more acres of land could be placed under cultivation. More factories could be built. And there are millions of men and women expending their energies in unproductive work who could easily do something useful. Socialism would make this possible. Why then do the workers turn a deaf ear to the message of the Socialist?

The question can only be answered by taking a long view. The workers are a comparatively young class, hardly out of their swaddling clothes, even in England. The vast countries of the East, with their great resources, have merely been scratched by capitalism. It is only in the last twenty years that Russia has begun to develop its agriculture and industry along modern lines.

In fact, it is only in America, Europe and the British Dominions that there exists, at present, the economic foundations on which Socialism could be established. It would be difficult to find means of measuring whether working class political development is slow or fast, but there is certainly not a shred of evidence to indicate that the workers will never understand their class position. They have definitely made very useful progress. They are enfranchised and educated slaves. They read and write, and they produce complicated instruments of great ingenuity. They have a knowledge of organisation and administration.

Darwin has shown that even animals will learn from painful experience. Men also learn from experience, perhaps more rapidly.

If the great majority of mankind were incapable of absorbing ideas, learning from their mistakes, and adapting themselves to changing conditions, then present development would never have appeared. But men fear the future. They cling tenaciously to outworn institutions until it becomes clear to them that these institutions have to be abolished if life is to become tolerable for them. The people who say that the workers will never understand Socialism are always anxious to emphasise that the capitalists are well aware of their own position in society. But if their theory is sound why should this be so? What is it that makes the capitalists conscious of their interests in apposition to the workers? They certainly do not possess a more than average capacity for abstract thought. But they to have something which the workers lack. They possess centuries of accumulated experience behind them. They have learned their lesson. The workers have yet a larger field of experience to investigate before they learn their own lesson.
Kaye.