Halo Halo (2026)

The Halo Halo Column from the May 2026 issue of the Socialist Standard

Recent speculation is that an individual who is nominally in charge of one of the most powerful capitalistic entities on the planet and ‘has his finger on the nuclear button’, may be the ‘Antichrist’. Karl Marx noted that recourse to the ‘mist-enveloped regions of the religious world’ show that ‘in that world the productions of the human brain appear as independent beings endowed with life, and entering into relation both with one another and the human race.’ The Antichrist is, along with other made-up things, a product of the human mind so we’re not taking it seriously.

Pope Leo XIV has incurred the wrath of the megalomaniac currently spreading death, destruction and mayhem everywhere. On his social media the egoist said, ‘he’s WEAK on Crime, and terrible for Foreign Policy. I don’t want a Pope who thinks it’s OK for Iran to have a Nuclear Weapon.  I don’t want a Pope who criticises the President of the United States.’ It’s not known if he’s asked how many divisions the Pope has yet.

The ‘leader’ of the ‘most powerful nation’ on earth, one comprising a hell (sic) of a lot of Christians who look forward to the ‘end times’, also posted an AI-generated image of himself as a Jewish soothsayer. One of his previous gung-ho supporters said it’s ‘more than blasphemy’ and ‘it’s an Antichrist spirit.’ Given how ‘his’ adherents proclaim the sanctity of life and love for your neighbour, their continuing support for someone who threatened to blast a civilisation back to the stone age ain’t very Christian at all.

Is the Islamic Republic of Iran still fighting with the Great Satan and the Little Satan? Back in 1979 when Iran’s monarchy was replaced by an Islamic theocracy a ‘leader’ coined the Satan expressions including the Lesser Satan (the Soviet Union). In July 2014 the Socialist Standard noted that Pope Francis blamed Satan for the conflict between Israelis and Palestinians saying ‘More than once we have been on the verge of peace, but the evil one has succeeded in blocking it’.

Quoted in the Mail Online from an original podcast run by an American Christian ex-Navy SEAL, a Catholic priest suggested that the time of the Antichrist may be near. He said that the AC would rule the world through ‘economies’ and that ‘modern financial systems and emerging digital technologies could potentially create the kind of centralised economic control described in biblical prophecy’. Revelation 13;16-17: ‘And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name’.

Sounding more like an anti-globalist, he opined, ‘one of the ways how he’s going to control people is through digital currencies, and he’s going to just shut people off, and that’s how they’ll be able to basically starve people out…’

DC

Proper Gander: Theroux the keyhole (2026)

The Proper Gander column from the May 2026 issue of the Socialist Standard

Louis Theroux has built up his career as a documentary-maker since the 1990s, with his trademark approach being to patiently spend time among society’s stranger subcultures to learn about what motivates the people within. The subjects of his latest film are prominent figures in the ‘manosphere’, a loose online network which upholds hard-line versions of masculinity. Netflix’s Inside The Manosphere follows Theroux as he meets influencers who have amassed millions of young male fans through their social media platforms, livestreams and podcasts. Their content extols their values of conspicuous wealth, sexism and conspiracy theories, with the influencers all living extravagant lifestyles and exuding confidence, giving their views plausibility among their impressionable followers.

In Marbella, Theroux visits Harrison Sullivan (aka HSTikkyTokky) and Ed Matthews, whose online content includes videos of macho fitness tips and ‘predator stings’ confronting alleged paedophiles. Sullivan becomes suspicious that Theroux is trying to catch him out and cuts short the time he agreed to spend being interviewed, although he later backtracks after his videos about their first meeting attract more clicks. While Sullivan and Matthews represent the ‘laddish’ style of influencer, Justin Waller from Louisiana is more measured, wearing tailored suits as he drives Theroux around in his Lamborghini. Waller’s material combines business advice with a disdain for feminism, saying women tend to prefer traditional family roles. He and his wife are in a ‘one-sided monogamous’ relationship, and it’s not him who’s monogamous. This arrangement is also a preference of the Miami-based influencer known as Myron Gaines, who claims women ‘want a guy that can lead them and dominate them’. Theroux sits in during Gaines’ Fresh & Fit podcast in which his female guests get objectified, belittled and embarrassed. As Theroux later comments, many of the influencers ‘advocate for traditional values while at the same time wanting to be seen with scantily-clad models’.

The confidence which influencers have in their derisory beliefs about women’s roles comes from their ‘red pill’ ideology. This is a reference to the 1999 film The Matrix, which we’re told in this context means seeing through the mainstream media’s discrimination against men, although ‘redpilling’ is usually shorthand for adopting a far-right viewpoint. New Yorker Sneako is among the more politicised of the influencers Theroux meets. Alongside being a Muslim Trump-supporter, he claims satanists run the world, leaving clues in pictures of celebrities using ‘one eye’ symbolism and telling people such as singer Sam Smith to become transgender. Predictably, he adds that the aim of this satanic cabal is to establish a single global government. While Sneako denies this is Jewish, other influencers share the conviction that a small group of Jews are behind a plan to promote degeneracy through manipulating culture, especially gender politics.

The outlook spun by the influencers is really a convoluted way of enticing people to buy the financial products they have a stake in. Theroux tests one of Sullivan’s investment opportunities and loses most of the £500 he paid in. Sullivan is at least honest in admitting that what drives his material is what makes money for him rather than what is considered right or wrong. An example is when he says he was ‘clip-farming’ by including antisemitic content while not believing it, as he knew this would generate attention. Getting exposure in order to gain more supporters and therefore customers is the priority. The notion that ‘there’s no such thing as bad publicity’ would apparently be confirmed after Inside The Manosphere was released, with Sullivan accruing more followers because of the coverage it has given him, according to an article in the Metro (7 April), which itself represents more promotion.

As the focus of the show is Theroux meeting people, not much time is spent analysing the manosphere’s place in society. This approach either admirably allows the viewer to reach their own conclusions or disappointingly makes the programme feel shallow. Theroux posits how the upbringing of the influencers may have contributed to their mindset in that many of them lacked a supportive father figure, perhaps affecting their attitudes to relationships, such as ‘one-sided monogamy’. More widely, he says they are ‘products of a culture – growing up online in a world that’s changing at dizzying speed’ with long-established male roles challenged. He adds that they now project their trauma by ‘spewing hate’ to an audience of young men looking for something to feel they belong to, preferably with money to buy financial products. The fans of the influencers we see in the documentary clearly feel empowered by what their heroes advocate. Theroux recognises that while the influencers offer hope to troubled men, it comes with a belief that they are living in ‘a matrix purposely designed to make men fail’. He suggests ‘the matrix they rail against more accurately describes the algorithmic prison they’ve created for their followers, an illusion of endless wealth and power that actually only enriches a few at the top’.

The personal traumas which shaped the mindsets of each influencer and follower happened in a world which is ‘designed to make men fail’ (and women too, often in different ways). This is the divisive world of capitalism, driven by aspirations of wealth amid poverty and power amid powerlessness. They have misinterpreted this, though, and don’t identify the economic system itself as structurally creating (nearly all) people’s disadvantaged position, but instead blame the ‘matrix’ of feminism and a supposed Jewish cabal. This poisonous stance has proved lucrative for the influencers because it attracts attention online among vulnerable men, reinforcing a worrying association between wealth and bigotry. The confidence with which this mentality is promoted disguises its errors and contradictions, such as its ridiculous ‘evidence’ for a Jewish / satanic conspiracy and the hypocrisy of its attitudes to women. For an ideology apparently based on dogged independence it relies heavily on fan worship of the influencers. The ‘manosphere’ is both an expression of the alienation which comes with living in capitalist society and a dangerously misguided attempt at compensating for that alienation.

Mike Foster

Thought and Contradiction (2026)

Book Review from the May 2026 issue of the Socialist Standard

Mao: Power and Contradiction. By Kerry Brown. Reaktion Books £20.

This year is the fiftieth anniversary of the death of Mao Zedong, and for over a quarter of a century before then he had been the ruler of China. Here Kerry Brown presents an account of his life, with a great deal of background information on developments in China, including since his death.

Born in 1893, Mao was one of fifteen people who attended the founding meeting of the Chinese ‘Communist’ Party (CCP) in 1921. This was a time when few of Marx’s writings were available in Chinese. The CCP’s first manifesto stated that one of its aims was to eradicate the capitalist system, even though the vast majority of China’s inhabitants were peasants, and capitalism was just getting off the ground. Mao argued that the peasantry would play a crucial role in bringing the CCP to power, though he also accepted the Leninist idea of a centralist, vanguard party. He had very little understanding of capitalism, and sometimes saw class as something that was inherited.

Mao gradually rose to the top of the CCP during its and the Red Army’s fight against the Nationalists, but his life at this time was not easy. In 1927 he narrowly avoided being executed by the Nationalists, and in 1930 his second wife Yang Kaihui was tortured and executed by the provincial government. On the Long March of 1934–5 his two children by his third wife were given up soon after birth to local families, but could not be traced later.

The CCP took power in 1949, after driving out the Nationalists. Brown points out that Chinese society at that time was in a dire condition, after two decades of civil war and Japanese occupation. Average life expectancy was just 35, and the country was worse off economically than it had been in 1820. Land reform and the expansion of state-owned enterprises led over time to much-improved living conditions, but movements such as the Great Leap Forward were the cause of maybe as many as fifty million deaths, by famine and persecution (it is not clear how much Mao knew about the consequences of his policies, or how hard he tried to find out). The Cultural Revolution from 1966 was a power struggle within the ruling class, with Mao turning on anyone he saw as an enemy.

Since Mao’s death China has become the world’s second largest economy, rivalling the US, and a major manufacturing base, also now a hub of technological development. There has been nothing in China like de-Stalinisation in Russia, and Mao is officially viewed in China as a great man who made mistakes. The term Mao Zedong Thought is used, rather than Maoism, and Brown seems to see his ideas as some odd mix of Marxism and Daoism, though this may mean little more than a supposed emphasis on contradiction. There is no recognition here that Mao’s views had little to do with those of Marx, and that he contributed to the spread of capitalism in China: not abolishing the wages system but forcing it on far more of the country’s population.

Paul Bennett

Cooking the Books: Who does capitalism work for? (2026)

The Cooking The Books column from the May 2026 issue of the Socialist Standard

‘AI risks widening inequality, warns Fink’ was the headline in the Times (24 March) reporting on the annual letter from billionaire Larry Fink to the shareholders of his asset management company BlackRock. The caption under a photo of Fink read:

‘Larry Fink said that most people who work for an income would be left behind by those enjoying returns on investment.’

These weren’t Fink’s exact words but they expressed his meaning. They also point to the two classes of capitalist society — the working class (those who work for an income) and the capitalist class (those who enjoy returns on investment).

More accurately, the working class is composed of all those who have to work for an income to survive, and the capitalist class of those who have sufficient returns on investment to survive without having to work.

What Fink wrote was that over recent decades:

‘… the vast majority of wealth has flowed to people who owned assets, not to people who earned most of their money by working. Since 1989, a dollar in the U.S. stock market has grown more than 15 times the value of a dollar tied to median wages. Now AI threatens to repeat that pattern at an even larger scale—concentrating wealth among the companies and investors positioned to capture it. This is where much of today’s economic anxiety comes from: a deeper feeling that capitalism is working—just not for enough people.’

He may be exaggerating — he himself later pointed out that when there is some technological innovation the companies producing and adopting it benefit and that this is ‘not unusual’ nor ‘inherently problematic’ — but he has an axe to grind. He argues that widening inequality could be avoided if more people owned stocks and shares; if they owned shares in these companies they would benefit from the rise in their stock market capitalisation. And of course BlackRock will be there to manage their share portfolio, for a fee.

It’s the old fraud of a ‘people’s capitalism’ that the Tories and the Liberals over here used to propose — making capitalism work for more people by giving them a share in profits.

Quite a few workers do own shares, though not enough to bring them an income to allow them to live without having to work, like capitalists. Fink quoted figures showing that in the US more than half of households own shares and that this is ‘a distinctive feature of American capitalism’ compared with Europe where only a third of households do.

This doesn’t mean that workers in the US are better off than those in Europe. It simply means that more workers there hold their savings as shares compared to Europe where more hold theirs as savings in a bank. The source of both the dividends on shares and the interest on savings accounts is profits made in capitalist industry, only in the case of interest on bank savings in a roundabout way.

Banks and assets management companies are in competition for the savings that workers might have. In Britain the asset management companies are currently running an aggressive advertising campaign to persuade workers to entrust their savings to them. Workers can make up their own minds on this. Savings in a bank are secure but, as they say, shares can go down as well as up.

One thing, however, is clear: workers will never have enough savings, whether in shares or in a bank, to allow them to live without having to work for wages. After all, if they did, who would produce the profits? Or the wealth society needs to continue to exist?

Your Party hits the rocks (2026)

From the May 2026 issue of the Socialist Standard

Last month the Central Executive Committee, the ‘collective leadership’ of the (ridiculously named) Your Party, decided to enforce the condition for joining that you should not be a member of any other political party. Up to then such ‘dual membership’ had been tolerated and the condition was only applied to some of the top leaders of the SWP and to candidates seeking election to the CEC. Members of Trotskyist groups, including the SWP, continued to be active and hold office in YP’s ‘proto-branches’.

Actually, the resolution passed at YP’s founding conference in November did not completely ban being a member of another political party as it allowed this subject to CEC approval. What the CEC decided on 12 April was that members of a certain type of political organisation can no longer be YP members or join, the type which it said ‘operates as a democratic centralist party or organisation, maintains its own national political membership structure, and requires political discipline and accountability to an external leadership or programme’.

Clearly what they had in mind were Leninist would-be vanguard parties. In fact a list circulating ahead of the CEC meeting named as examples ‘the SWP, Alliance for Workers’ Liberty, Socialist Party, Communist Party of Great Britain (Provisional Central Committee), Scottish Socialist Party, Socialist Equality Party and Revolutionary Communist Party’.

The ‘Socialist Party’ is not a reference to us but to a section of the old ‘Militant Tendency’ which since 1997 has been trying to usurp our name. The full name they have given themselves is ‘Socialist Party of England and Wales’, or, appropriately enough, SPEW. The list wouldn’t have needed to include us of course since we are opposed to Your Party as we are to all other political parties that support capitalism in one form or another. The inclusion of the SEP (one of the fragments of the once premier Trotskyist organisation in Britain, the Workers Revolutionary Party) seems unnecessary as it opposed YP from the start, denouncing it as a joint Corbyn/SWP plot to divert the working class from revolutionary action (ie following the lead of the SEP).

The two biggest Trotskyist ‘entryist’ groups, the SWP and SPEW, took the ban graciously and instructed their members to withdraw from YP. Some of the smaller ones may decide to practise ‘deep entryism’ by remaining secret members of their vanguardist group.

So, where does this leave YP and the groups that have been excluded? For the latter, it’s back to what they used to do (and what they would have continued to do had they been allowed to stay in) — exploiting any discontent to try to build up a following for their particular, vanguard proto-party, through taking over existing protest groups or setting up their own front organisations such as Stand Up to Racism, Stop the War and ‘Trade Unionist and Socialist Coalition’. In fact, the last, which is a front organisation for SPEW, nominated candidates for this month’s local elections even before the ban was enforced.

YP’s attempt to be a strong left-of-Labour electoral force hasn’t taken off and it looks like it never will. It was bad luck for them that, as they were preparing to launch themselves as such a party, the Greens elected an eco-populist as leader who stole the clothes they were about to put on    — tax the rich, renationalise the utilities, improve social services, rally to beat the Reform party. It is clear that most of the 800,000 who expressed an interest in the idea of forming a new leftwing party have come to see the Greens as this. Since the Green Party does not even claim to be a socialist party, this shows that most of the 800,000 didn’t want a new system to replace capitalism but merely the implementation of ‘progressive’ reforms and policies within it.

If it had taken off, YP would only have been a Labour Party 2.0. Now, it won’t even be that but a party whose MPs will mainly be pro-Gaza local Muslim dignitaries (denounced by the Trotskyist ex-entryists as ‘landlords’) and whose councillors will be representatives of localist ‘independents’ engaged in pot-hole politics.

Had Sultana’s ‘Grassroots Left’ rather than Corbyn’s ‘For the Many’ won a majority on the CEC, the Leninists would have been allowed to stay in as ‘factions’ and the party would have been advocating policies without much electoral appeal, such as ‘Smash Israel’, ‘Leave NATO’ and ‘Abolish the Monarchy’. In other words, a small party similar to previous attempts to unite ‘the Left’ including the Trotskyists in a single electoral party such as ‘Socialist Alliance’, Respect and Left Unity and which are now just history and where YP is heading too.

What is required is a mass working-class party dedicated to the establishment of a genuine socialist society based on the common ownership and democratic control of the means of production so that production directly to meet people’s needs can replace production for sale on a market with a view to profit. A party that avoids advocating reforms to capitalism in order to avoid attracting the support of those who only want that; a democratically organised party in which vanguardist factions would not be welcome.

Adam Buick

SPGB May Events (2026)

Party News from the May 2026 issue of the Socialist Standard

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

Blogger's Note:

Harald Sandø's book, Waking Up, was reviewed in the August 2025 issue of the Socialist Standard.

Action Replay: War in the Way (2026)

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

Sportcity in Manchester is a venue for a number of sports facilities, most notably the Manchester City football stadium, but also the Velodrome and National Squash Centre. This idea of hosting various amenities in one area can of course be applied on a national or international level too, and the Middle East is a prime example.

The Persian Gulf in particular has seen a lot of state and private investment in sport, part of a programme aiming to attract increased tourist and leisure visitors more generally. We have previously examined the role of sportswashing in this (see Action Replay for October 2023 and December 2024). The 2022 football World Cup in Qatar was one of the first instances. Saudi Arabia then took the lead, winning the bid to stage the 2034 World Cup, as part of a Vision 2030, supposedly aiming to ‘diversify the economy and invest locally and internationally’ (pif.gov.sa). The Middle East Sports Investment Forum (mesifglobal.com) holds regular conferences to discuss future opportunities, with a meeting in London scheduled for June; a standard delegate ticket costs just £1500.

But a very big ‘but’ has materialised, the US-Israeli attack on Iran and Lebanon, and the Iranian attacks on neighbouring countries. Bombs and drones have made travel to and from the region difficult and unpredictable, and simply being there became unacceptable for some. The motor racing grands prix due to be held in April in Bahrain and Saudi were called off, as was the MotoGP grand prix in Qatar. Perhaps a hundred events of all kinds had been cancelled or postponed since the start of the war (Guardian 21 March). Sports such as football and motor racing are likely to better protected than tennis and golf, for instance.

The same source quoted a professor of Eurasian sport industry (!) as saying that the Gulf states had placed too much emphasis on events, without diversifying sufficiently. Manufacturing equipment and clothing would have been a good idea too, but it may well be too late to get into that market.

The war shows the unpredictability of capitalism as far as business ventures are concerned. Capitalists don’t take possible wars into account when planning new businesses or expanding existing ones. It remains to be seen what effect the ‘cease-fire’ in operation at the time of writing will have. But that just reinforces the uncertainty surrounding the fighting and its consequences.

‘The war has come at the wrong time,’ the professor mentioned above said, though he presumably wasn’t saying that there is a good time for wars.

Paul Bennett

50 Years Ago: The General Strike (2026)

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

On its 50th anniversary the tales of the General Strike, real and legendary, will be told. The strike action of those Trade Unionists and others who took part was not based on a clear recognition of the position of the workers under capitalism and the class struggle resulting therefrom. The workers were not class-conscious, and therefore their actions were not a challenge to the existence of capitalism. Nevertheless, under the present order workers have to defend their living standards against their employers, and to that extent the General Strike must rank as a landmark in the history of the British working class; as the most determined display of solidarity we have seen this century. That is encouraging to the Socialist — if workers can unite on one issue for a limited purpose, they can certainly unite on the greater issue of Socialism. “Unity is strength”, and “A house divided against itself shall fall” (…)

Writing about the Strike fifty years later, what lessons were learned by the workers? Have they abandoned the idea of leadership inside or outside the Unions? The answer is no. Has the Trade Union organization and the TUC undergone a change of attitude on the question of class co-operation? Again, the answer is no. If anything, Trade Unions have become more insular: more concerned with the narrow issues affecting their individual members. They are completely steeped in capitalist ideology. Their world begins and ends with their members’ interests, not with the interests of the working class as a whole. The TUC is nothing other than a political wing of the present Labour government. Those who think in terms of a successful general strike with Jack Jones, Hugh Scanlon, Len Murray, and the other untalented servants of capital, in place of J. H. Thomas, Swales, Hicks, Tillett and Pugh, etc. are deluding themselves. The present Trade Unions are hopelessly compromised with the Labour government, and this is to their disadvantage. They are expected to co-operate on wage reductions, redundancy policies, wage freezes, and hosts of other schemes which are of direct help to the capitalists. But the general strike is not a means or an aid to the establishment of Socialism. Joint action by groups of Unions against groups of employers can achieve benefits or prevent living standards from being depressed. This is the most that can be expected. The capitalist class will not, nor cannot, succumb to any other form of economic pressure as long as they control the State machine.

[From the article. 'The General Strike' by Jim D'Arcy, Socialist Standard, May 1976.]

Editorial: What the failure of the General Strike teaches (2026)

Editorial from the May 2026 issue of the Socialist Standard

A general strike is the refusal to work by employees in many industries, and a manifestation of the class struggle between the working class and the capitalist class that arises within capitalist society. Syndicalists and others have seen it as a weapon to overthrow capitalism. They believe that because workers can stop production they could use this to ‘take and hold’ the places where they work and ‘lock out’ their capitalist employers. However, as long as the capitalists control political power (through political parties that support the system) it is they who have the upper hand, using their control of the powers of coercion and exploiting the fact that workers cannot hold out for long without money to buy what they need to survive.

The British general strike of 4–12 May 1926 was provoked by the mine-owners who, faced with an adverse market for coal, demanded a cut in wages and an increase in working hours from the mineworkers. The Miners’ Federation, led by A.J. Cook and others, asked the TUC to bring out all the major industries, in line with a resolution supporting the miners carried at the 1925 Congress. The Conservative government, with Stanley Baldwin as Prime Minister, had prepared for the strike by recruiting special constables and setting up the strikebreaking Organisation for the Maintenance of Supplies. During the strike millions of workers came out in support of the miners. The government monopolised the means of propaganda, however, and the BBC suppressed news that might have embarrassed the government.

After nine days the General Council of the TUC called off the general strike, betraying every resolution upon which the strike call was issued and without a single concession being gained. The miners were left alone to fight the mine-owners backed by the government with the tacit approval of the TUC and the Parliamentary Labour Party led by Ramsay MacDonald. The miners stayed out until August before being forced by starvation to accept the mine-owners’ terms of reduced wages (below 1914 level) and an increase in the working day by one hour. In other words, it was a failure even from a trade-union, let alone a socialist, point of view.

A general strike cannot be used to overthrow capitalism. At most, under favourable conditions, it can achieve some trade union or democratic political aim. To get socialism requires a class-conscious working class democratically capturing state power to prevent that power being used against them.

In 1926, the very facts that the government was firmly in control of political power, that less than two years before at the general election millions of workers had supported them and other capitalist political parties (including the Labour Party), showed that socialism was not on the political agenda.

Workers who do not vote for socialism will not strike for it. Workers who want socialism do not need to strike for it but can use their votes to deprive the capitalist class of political control. That — the need to win political control first — is the lesson of 1926.

SPGB Snippets: Not socialism (2026)

From the Socialist Party of Great Britain website

April 29, 2026

The so-called Trade Unionist and Socialist Coalition (TUSC) is putting up candidates in the forthcoming elections for local councils and for the Senedd (Wales Government). Their watchword is ‘Join the Socialists!’. But their agenda is to ‘fight for the day-to-day issues, like pay, benefits, rights, and an end to oppression and war’. In other words they are campaigning for improvements to capitalism and not, despite their name, for socialism – a society of worldwide cooperation in production and distribution and free access to all goods and services.

Given this, the reference in their literature to ‘a society democratically run by working-class people’ means nothing, since their focus on reforms of capitalism can only mean relegating socialism to a dim, unthought-out, far distant future.

SPGB Snippets: Money down the drain (2026)

From the Socialist Party of Great Britain website

April 22, 2026

People often defend the capitalist market system on the grounds that the ‘price mechanism’ is the most effective and realistic way to regulate production and consumption. But because price only reflects paying potential, not actual need, this often leads to bonkers outcomes, like milk being poured down drains.

Right now there’s a global energy crisis, due to the Iran war. But UK electricity providers are telling consumers to use more power, not less. Why? Because the government expects a glut of renewable power this summer, and will have to shut down solar and wind plants, and reimburse providers for lost revenue via expensive ‘constraint payments’ (Guardian, 14 April).

Socialism, where everything is free, would be so much simpler!

SPGB Snippets: Today’s take-away (2026)

From the Socialist Party of Great Britain website

April 15, 2026

Most crude oil (88%) refined in the US comes from fields in the US, Canada and Mexico, all a long way from the chaos currently being wreaked by the latest Middle East war. Yet average retail petrol prices in the US have risen by over 30% since January.

The reason? Along with every other major raw material, crude oil is subject to a world market price, so a major disruption to supplies, be it caused by war or an economic bottleneck, will have a global effect.

The lesson? National governments (however big the country!) have little influence over the world market. In particular, any politician who promises to control prices is lying through their teeth.

Editorial: Two budgets (1952)

Editorial from the April 1952 issue of the Socialist Standard

Budgets are the concern of the capitalists, not of the working class, though it suits the Labour Party, like the other reformist parties, to pretend otherwise. The workers are not poor because of the Budget, but because the capitalist class own society’s means of production and distribution. It was admitted by the Economist (25th December, 1943) that:—

"1,800,000 persons, who are 7 per cent. of the adult persons in the country, own 85 per cent. of the private property and draw 28 per cent. of the individual incomes of the country."

The Economist said that their readers would be surprised to team this. Why they should be surprised was not explained; this inequality has been a feature of social life in Britain and the rest of the world throughout the capitalist era, and is equally true now despite all the talk of redistribution.

The capitalist State has to meet the cost of its civil service, armed forces and re-armament programmes and all the rest of the organisation necessary to the capitalist system. It does this through taxation the burden of which falls on the shoulders of those who alone can bear it, the propertied class. The wealth the workers produce belongs to the capitalist class and what the workers receive as wages and salaries is far below the value of what they, the workers, produce. That is how the workers are legally robbed and why they are poor. Rises or falls of prices, rises or falls of taxation and changes from one form to another, do not affect the fundamental position of the working class—at most they have temporary effects. White capitalism continues, the only sound policy for the working class is to struggle at all times to the fullest extent that conditions permit, to raise their wages and resist downward pressure.

During and since the war, under the abnormal conditions then existing, and with unemployment at a very low level, successive governments used the system of food subsidies in order to discourage the trade unions from pressing for higher wages. It was linked with high taxation on drink and tobacco, and, from 1946, the grant of children’s allowances to level the condition of the workers. The whole scheme was a device to lessen the movement for a general rise of wages and to divide the married workers against the unmarried. With it went the incessant demand of the Labour Government that the workers should refrain from "unreasonable” wage claims. Now that the fierce struggle against foreign competitors is hotting up again in the markets of the world, the policy is being modified because it has served its purpose. It was merely a wartime interlude in the running of capitalism, which is now getting back to normal pre-war conditions.

Against this background it will be seen how nonsensical is the Labour Party case against the Butler budget. They call is a “rich man’s budget,” as if any budget could be anything else. Mr. Douglas Jay, Labour M.P., speaking in the House of Commons on 17th March, accused Mr. Butler of "robbing the poor to pay the rich”—as if the details of any particular budget were of any importance by comparison with the ceaseless exploitation of the working class \\hich went on unchanged during six years of Labour government.

They charge the Tories with raising the cost of living, forgetting that while they were in power it went up about 40 per cent. They say that he is against wage increases, as of course he is, but forgetting the years in which they also preached "wage-restraint.” They denounce him for reducing food subsidies, but forget that it was Sir Stafford Cripps who decided not to permit any increase in the subsidies even though that meant a rise of the cost of living; a flat departure from the statement of his predecessor, Mr. Dalton, who in 1945 said:—

“I have decided to hold the present cost of living steady until further notice, even if this means an increase in the necessary Exchequer subsidies." (Hansard, 23rd October, 1945. Col. 1877.)

It was on that occasion that Mr. Dalton admitted the purpose of the subsidies as being "to restrain any disproportionate increase in wage rates,” and paid tribute to the "steadiness and good sense which the trade unions and their leaders have shown during the war in this regard.”

In April, 1951, when Mr. Gaitskell, as Chancellor of the Exchequer, repeated the decision not to increase the food subsidies, he admitted that this decision would mean a further rise of food prices and indeed the official food index figure rose from 131 in April, 1951, to 143 in October.

Other Labour Party critics charge the Tories with tenderness towards high profits, and one misguided Labour journal Forward, in its issue for 23rd February, 1952, chides the Tories on the ground that company profits repented during January, 1952, were up by £10,000,000. What it overlooked was that the company reports issued in January, 1952, related to profits made under the Labour Government in 1951!

Now that the Labour Party is in Opposition it will wage the sham fight about the details of running the capitalist system, but there was every justification for the jibe of the Liberal leader, Mr. Clement Davies, that if Mr. Gaitskell had been in Mr. Butler's place his Budget would have been "much of a muchness.” All budgets, no matter who introduces them, are designed to promote capitalism, not to undermine or abolish it.

Mr. Butler’s budget of 11th March had been preceded on 6th March by the budget report of the Russian Finance Minister, Mr. Zverev. They differed by five days, and little more.

The Russian Budget

The Russian Finance Minister’s budget report was reproduced in full in Soviet News (12th March, 1952) published by the Russian Embassy in London. It makes interesting reading particularly as evidence of the similarity of capitalism's problems and their treatment in the two countries.

They both have their re-armament problems; naturally both offered as instruments of “ defence,” not of "aggression.”

In 1952 the Russian Government plans to spend "for the defence of the country” 113,800 million roubles (£10,346,000,000 at the Russian official rate of exchange of 11 roubles to the £).

The amount of money to be raised from State loans in 1952 is set at £3,864 millions, and the estimated expenditure on the lottery prizes and interest to bondholders (“to pay out winnings to the population and interest on loans”) is estimated at £800 million. This latter figure relates, of course, to the interest, etc., on the total amount of loans outstanding, not merely to the additional loans to be raised during the year; at the average rate of 4 per cent. it implies that the total amount of bonds outstanding in 1952 will be about £20,000 million.

Turnover Tax (similar to the British purchase tax) brought into Budget revenues in 1951 the amount of £22,500 millions, an increase of 4.9 per cent. over 1950. It is to be increased this year by another 4.9 per cent. 

Mr Butler stepped up the taxes on profits by means of the Excess Profits Levy. His opposite number in Russia, Mr. Zverev, is going to do the same.

“Total profits in the branches of the national economy will amount to 88,100 million roubles in the current year as against 74,700 million roubles in 1951. The rise in profits makes it possible to leave a substantial part of them at the disposal of enterprises and Ministries for expanding production. At the same time, the profits tax paid into the State Budget will be increased and the share of this tax in the State Budget revenue will rise from 10.2 per cent. in 1951 to 12.2 per cent. in 1952.”

“The profits tax paid by State enterprises will be increased by 14,000 million roubles, or 29.2 per cent. more than last year. . ."

Conservative and Labour Party speakers are always urging the workers to produce more and lower the cost of production. Mr. Zverev’s report contained numerous remarks of the same kind. He reported that in 1951 “the labour productivity of workers in industry rose, by 10 per cent. compared with 1950.” But he was not satisfied with this and asked for more. His report also contained many complaints about industries which had failed to keep down their wages bill and operate sufficiently profitably:—

"It should be said that certain Ministries, enterprises and economic organisations are for from making full use of available potentialities for the further reduction of production costs, cutting trade outlays and making the work of economic organisations more profitable.”

“One of the main requisites for the further reduction of production costs is also the improvement of the organisation of labour at enterprises and the frugal expenditure of wage funds. Not all enterprises, however, live up to those requirements.”

For example, he complained that the Ministry of Paper and Woodworking Industry “permitted the mills to cover the over-expenditure of the wage fund,” and the Leningrad engineering plant of the Central Textile Machinery Administration of the Ministry of Machine and Instrument-making Industry “did not fulfil its production plans last year and overspent 13,500,000 roubles on wages.”

Time and time again he came back to this theme of not spending too much on wages, improving the control of “labour per unit of output,” and watching over “the expenditure of wage funds” and of “the timely and complete receipt of payments into the Budget.” Numerous branches of industry were named as being among those which illegally “overdraw the wage funds.” Others were charged with allowing expensive machinery “to stand idle a great deal,” thus adding to production costs, and many State farms were criticised because they “do not yet have a sufficiently high productivity of labour.”

We are told by Communists that in Russia the trade unions have control over the fixing of wages. What they do have (a very different matter) is the right to discuss the way the “wages fund” is allocated to different grades of workers; but of course the real control resides with those who fix the total amount of the wage fund for each enterprise, that is the Government and its agencies. How true this is can be seen from the Finance Minister’s report. Not once does he even mention as a possibility that the workers or the unions might have pressed for a bigger expenditure on wages. In each of the dozen cases that he refers to he tells the managements firmly that once the Government has fixed the wage fund they have got to stick to it and devote their energies to cutting down production costs and increasing the workers’ output.

British capitalism’s financial wizards and productivity experts would feel very much at home if transplanted to Mr. Zverev’s department.

It is only necessary to add that the Budget Report was unanimously approved. The session ended as follows, according to the Soviet News account:—

“Stormy, prolonged applause. All rise. A prolonged ovation in honour of Comrade J. V. Stalin resounds in the Kremlin Palace.”

It seems to have been like the Tory cheers for Mr. Butler.

The Socialist comment on British and Russian budgets is simplicity itself. The aim of the working class should be to end private and State capitalism and bring the means of production and distribution into ownership by the whole community as the basis of Socialism. While the workers continue to neglect this real issue and devote their attention instead to capitalism’s budgets and taxation they will remain a poverty-stricken exploited class and the exploiters will continue to be safe in the enjoyment of the privileged position that capitalism bestows on them.

Wage-labour v. Capital (1952)

From the April 1952 issue of the Socialist Standard

There was once a story in circulation of Siamese twin brothers who hated one another from birth. Inseparably joined together, their hatred became deeper and more bitter with each inconvenience they caused one another. Either could have willingly killed his brother, but they were joined in such a manner that the death of one would mean the death of both. One could not exist without the other.

Thus it is with wage-labour and capital. Born together, they are inseparable yet they are antagonistic. They are complementary yet they are perpetually in opposition to one another. They strive strenuously against one another but the abolition of one means the end of both. Neither can exist without the other.

Capital is wealth that is invested for the purpose of producing further wealth with a view to profit. The process requires the bringing together of raw material, machinery and human effort. The capitalist owns the raw material and the machinery but the human effort he must obtain from the workers. He needs to obtain and use it in a particular manner—a manner known as wage-labour.

There have been other forms of labour in the past. There was once free labour, then slave labour and serf labour. These different forms served certain conditions but are useless to capital.

In very distant times men lived under social conditions now known as Primitive Communism. Under those conditions they worked with their very primitive tools to produce things in order that the whole community might use them. There was no question of profit, no question of some working to produce for the benefit of an idle section of the community. All who were capable assisted in the tasks of obtaining and preparing the things that were necessary to feed, clothe, house and maintain them all. They thought not of things as “Mine” or “Yours” but as “Ours—the property of us all.” Those conditions of labour were free. They are obviously useless to the capitalist who seeks only profit and relies on others to produce it.

Slave labour followed. This was a system where one section of the community owned, body and soul; lock, stock and barrel, a number of others—owned them and worked them as slaves. They had to feed them, clothe them and shelter them, whether they were working or not. Such conditions required, for the slave owners, that as far as possible there should be regular and constant work to be done so that they did not have to maintain slaves who were idle and temporarily useless to them. Their main problem was whether it was better to get slaves and work them to death and then get others, or whether it was cheaper to treat their slaves with some little consideration so that they had a long working life.

To the capitalist this form of labour is equally useless. He requires to be able to employ his labourers and dismiss them just when he has need. The wealth that his workers produce for him must go to a market and the condition of that market is unpredictable. The capitalist may have orders to fulfil to-day that may be doubled or may cease altogether to-morrow. He needs to get his labourers to suit his orders, some to-day, maybe more to-morrow and perhaps sack the lot the next day. He wants his labour power in the same way that he wants his electricity, switch it on when required and off when not required. He does not want the expense of wasted electricity, neither does he want the expense of maintaining labourers for whom he cannot find work.

The capitalist does not want the initial expense of buying his labourers, as slaves were bought. It would enormously increase his capital outlay, and replacement would be a costly business. This point is adequately illustrated by the story of a man who paid £100 for a negro slave and sent him to work painting a roof. The slave turned to his master and said, “ Massa, if you send me on to that roof and I fall and break my neck you will be £100 out of pocket, but if you go to the city and get some of that white trash for sixpence an hour and he falls and kills himself, all you have to do is go and get another one without losing a penny.”

The capitalist does not want to be bothered with the carcasses of his employees, all he wants is the energy that they contain and he only wants that when there is profit to be made.

Serf labour is of a different order. The serf is not bound to his master but to the soil that his master owns. The serf has his piece of land, no matter how small or poor, and he produces things for use, a little for himself and family, and the rest for his overlord. He may also give his overlord some of his working time to till the lord's crops or to defend his domain. The serf owns some of the tools that are needed to produce his food, clothing and shelter, and he owns a little raw material—the land on which he works. But he is chained to the soil. A change of overlords leaves him on the same ground working on behalf of the new lord. To the overlord the land is useless without the serf and he assumes certain obligations to his serfs, as they assume certain others to him. The lord, of course, gets the fatter living whilst the serf struggles in poverty.

This, likewise, is useless to the capitalist. He does not want his workers chained to any particular place. They must come to the work, he cannot take the work to them. The factory, the mine, the workshop, the garage, the depot, the dock, the warehouse or whatever sort of place the capitalist owns is the spot to which the worker must be free to come.

Neither does the capitalist want his workers to have the slight amount of independence that a piece of land, such as the serf had, would give them. The capitalist cannot afford to have his machinery held up because some of his workers have taken time off to get in their hay or their potato crop or to thatch a roof. The worker must be entirely dependant on the capitalist for his livelihood so that he can be disciplined into punctuality, regular attendance at the place of work when required, and respect for his employer’s wishes. He must be conditioned by the job without outside interference. Absenteeism and insubordination that might flow from a little independence are a curse to the capitalist. So serfdom does not suit capital.

The capitalist needs wage-labour. He wants not the worker’s body but his energy, mental and physical. Mental and physical energies are inseparable. There is no physical work that does not call for thinking and no mental work that does not entail some physical effort even if it is only pushing pen over paper. The capitalist wants this energy on tap and he wants it to be completely at his disposal. Wage-labour offers him all that. The worker seeks employment, he offers for sale his bodily and mental energies for a price. That price is the wage. It may be called a salary, an income, a fee, a stipend or what you will, it is the same thing. The capitalist can employ the wage-labourer or not, employ him today and put him on part time or sack him tomorrow; tell him what time to come to work and what time to go; tell him how the work shall be done and take from him the wealth that he produces.

The capitalist also likes to have a reserve of labour power from which he can draw when his business requires it. If there is no such reserve and he needs extra wage-labourers he must compete with his fellow capitalists for workers by offering higher wages, a process that is distasteful to the capitalist class. Efforts are made to create a larger army of wage workers or build a reserve in some way.

When capitalism first appears in any part of the world wage-labour appears with it. One of the capitalists’ first worries is the creation of a reserve of wage-labour. In most countries this problem was originally solved by taking away from the serf, or the peasant, the land that he owned. This made him propertyless—-a proletarian, and drove him into the ranks of the wage-labourers to seek employment from those who did own property. The hundreds of enclosure acts on the statute book of this country are evidence of the ruthless process of dispossessing the English serfs and peasants. Their land was taken and enclosed by fences to be used largely as sheep grazing land, large hunting parks or for large scale agriculture. The poor landless families wandered to the towns where the factories were, there to operate machines that made woollen goods from the sheep that now wandered over the site of their late homesteads. The reserve army of wage labour, in those days, included small children, the aged and the infirm, as well as women.

The reserve army now-a-days is maintained by drawing more and more women into the wage-labour category. Labour saving machinery is introduced to enable one man to do the work that was previously done by two. The redundant men help to fill the ranks of the reserve of wage-labour, to be drawn on when occasion may demand.

If capitalists have to compete with one another for a limited supply of wage-labour and the price tends to rise, they howl “blue murder.” They will use their political power to freeze wages, bind the worker to his job or direct him to another. They have even conscripted women to the wage-labour ranks. The competition between capitalists for the limited markets wherein to sell the goods that the workers make, results in the accumulation of capital into fewer and fewer hands and the bankruptcy of the weaker capitalists, who then go to join the swelling ranks of the wage-labourers.

If capital needs wage-labour, so does wage-labour need capital. Whilst there are men and women who own nothing but the energy contained in their bodies, they must, in order to live, have access to the tools of production and the raw materials to work on. Whilst these things are in the hands of capitalists the workers must go to them for permission to use them. Unless the capitalist is prepared to invest these things in some profit making enterprise, the workers can starve.

Yet, despite needing one another so desperately, wage-labour and capital fight tooth and nail. The capitalist seeks always to increase his profit which means that, out of the total wealth that the workers produce, he seeks to increase his share. The larger the capitalists’ share, the smaller the workers portion.

To increase his profit the capitalist tries to cheapen the price of wage-labour, increase the price of goods to be sold or reduce the amount of wage-labour used. All three of these methods are detrimental to the wage worker. In the first instance he gets lower wages, in the second his wages will buy less because the price of commodities will be higher and in the third case, the introduction of labour saving machinery or the reorganisation of an industry will cause some workers to have their work intensified whilst others can be idle if they cannot find another employer. So the wage-labourers resist the capitalist’s attempts to increase his profit.

The wage-labourer also seeks to increase his part of the total wealth produced. He strives for higher wages. Things that were originally luxuries become comforts and finally necessities. To be able to read and write was once an accomplishment for the wealthy only, now it is a necessity for the humblest wage-worker. A Sunday suit of clothes, holidays, passenger transport were once luxuries and are now very essential needs. Radio has passed the luxury stage and can be considered a comfort, in time to be a necessity. These things become essential for the workers who seek to increase their wages to enable them to acquire these new needs. Variations in the price of things that have long been established as essential needs—food, houses and clothing, cause the worker to seek to adjust his wages whenever the variation is upward. The capitalist will put on the pressure to cheapen the price of labour-power when the variation is downwards.

So the two, wage-labour and capital, are continuously locked in a ding-dong struggle. The worker will find the capitalist’s discipline irksome and he will organise in a Trade Union in an endeavour to have a say in the conditions under which he is to work. The capitalist will have to resist again. The capitalist will jealously guard his trump card, the political weapon, and use it when the workers become a little too audacious.

The worker sells his labour power either by time or by amount. When he sells it by time he receives a wage rate calculated by the hour, day or week. He strives to reduce the amount of time over which he sells it by struggling for a shorter working day or shorter working week, whilst maintaining his total wage at the previous level. The capitalist, on the other hand, endeavours to increase the working time without a wage increase, thus gaining for himself a larger share in the total wealth. When labour power is scarce he will increase the total time by demanding overtime work and he will pay for such time at special rates, still ensuring himself a profit.

When the worker sells his labour power by the amount it is known as piece work. Here he is paid, not by the measure of time but by the quantity of wealth produced in a given time. This urges him to intensify his work by working as hard and as fast as he can in order to increase his total wage. Now-a-days piece work is referred to as "payment by results" or "incentive bonus.” The effect is to squeeze the maximum amount of energy out of the worker in the minimum amount of time. This is most useful to the capitalist when the market is good and orders are flowing in rapidly, when he is competing with other capitalists to get goods to the market in the shortest possible time. Piece work is often a prelude to a re-adjustment of time rates. Having enticed the worker to betray just how fast he can work he is then called upon to work at that pace for a time measured wage.

All these points are the issues which keep wage-labour and capital perpetually at war with one another.

There are some features of wage-labour which resemble slave-labour. So much so, in fact, that it is often referred to as wage-slavery. Although the capitalist only requires the workers energies he cannot have them separate from the body which generates them. The worker cannot rise in the morning, extract a quantity of labour power from himself, wrap it and send it to his employer with a stamped addressed envelope, then return his body back to bed with a pipe and a book. The worker must, himself, go to his place of employment and have his labour power extracted by the day, hour or contract. So, during his periods of work, the wage-labourer appears to be owned by the capitalist.

In this relationship of wage-labour and capital the advantages are all with the capitalist. He gets the wealth and the privileges whilst the worker's lot is one of continual work in order to live, coupled with which are his poverty and the insecurity of livelihood. Capital is his enemy. If he destroys capital he destroys wage-labour also, but he does not destroy himself or his ability to labour.

The problem has a simple solution. Having no property the worker must work for a wage in order to live. The capitalist has the property and can employ the worker. Take away the capitalist's property and place it in the possession of the whole of the people and there will be neither propertyless wage workers nor property owning people who can command the labour power of others. Labour remains; so do the raw materials and the machines, but the labour becomes free—free to produce wealth in order that everyone may enjoy it. No wage-labour, no capital, no profits, no markets, no wars to capture markets, no class domination, no classes. Instead, a classless society working to produce the needs, comforts and luxuries of life and having all things available when produced.—Socialism.

One thing is clear. Where there is wage-labour there is capital, and where there is capital there is capitalism. Some would have us believe that capitalism has been abolished in some parts of the world. To test the truth of this is easy. Do the people work for wages? If so, there is capital, and capitalism is the same all the world over. Society will be well rid of both wage-labour and capital.

W. Waters

The Jamaica Plan for World Peace (1952)

From the April 1952 issue of the Socialist Standard

The Socialist Standard has received a circular from the United Nations Association of Jamaica containing details of yet another plan for world peace, which the Association thinks we must strive to attain by means of a world peace referendum, in which the peoples of the world could declare that they want peaceful settlement of differences by negotiation, reduction of armaments, and a ban on the use of the atom-bomb, hydrogen-bomb, germ-warfare and other weapons of mass destruction.

This kind of plan is not new. There were a number of them before the second world war. Two that spring to mind are the Peace Ballot of the Peace Pledge Union and Canon W. H. Elliott's League of Prayer, to which belonged five and a half million people all praying that the nations might be guided "as one family into the ways of peace.” Since the last war we have had Communist-sponsored Peace Conferences; a rival non-Stalinist peace conference is reported as planned in Yugoslavia; the publisher Victor Gollancz has been trying to get people together with the object of "halting the drift" to a third world war; and now the Jamaica plan has appeared.

These attempts failed to stop the second world war.

And our experience teaches us that they will also fail to prevent yet other wars. No one questions the sincerity of the people who sponsor them and take part in them. And it is undoubted that people will support them in large numbers. This is not surprising. For if a hundred people are asked if they prefer peace or war, at least ninety-nine of them will say that they prefer peace; and therefore they are willing to sign petitions for peace, or vote for it in referendums. This general desire for peace among the peoples of all countries is well known; so much so as to render almost ludicrous the solemn statement made by a Russian in the new English language paper published in Moscow: she said, referring to a recent visit to England, that "there is no doubt that the average man is very much concerned about peace.” (News, July, 1951.) Why is it that this general desire for peace has such little effect on world affairs?

The reason is that the simple question, "Are you for war or for peace? ” never in fact arises outside the pages of the latest peace pamphlet. For what the organisers of these petitions and referendums ignore is that the world to-day is divided into a number of separate states, which all have capitalist economic systems, whether the private-enterprise brand or the State-owner- ship brand is more in favour in any particular country. And these states, by virtue of the fact that they are capitalist, have interests at variance with those of other states. They must all safeguard their sources of raw materials; they must safeguard their markets; and they must safeguard and improve their strategic position in the world so that they may be able to defend themselves successfully when the next war comes. Now there are not enough raw materials in the world to satisfy all the states at the same time; more important still, there are not enough markets (other than government buying of armaments) to be able to take up continually all the products of capitalist industry when it is going at full blast; and in the all-pervading atmosphere of insecurity^ and mistrust which arises from these continual conflicts' in the economic sphere, two or more states often find themselves contending with each other over the control of some small country or island which both sides consider is vital to its safety in a future war. Each state, then, filled with suspicion at the activities of other states, tries to defend itself by building up more and more armaments. Finally there comes a time when a state sees its interests so clearly threatened by another state that it has to resort to arms to defend them, and history has to record the outbreak of yet another war.

This is half the answer to the question, “Why is the general desire for peace ineffectual in preserving it?" The other half is to be found in the fact that in each state the organs of propaganda—press, cinema, radio—are in the hands either of private capitalists, who naturally support the interests of their own state, or (in the more recently organised capitalist systems) in the hands of the state itself. And when war becomes imminent, the press and the radio do not pose the simple question, “ Peace or war? ” to the populations whose opinions they influence; they put the question in the form, “Are we tamely to submit to the enemy aggressors and imperialists, and allow our friends and ourselves to be attacked, or are we to defend ourselves and our interests in other countries?” And the effectiveness of the organs of propaganda is seen in the fact that at any rate at the beginning of a war, the great majority of the population of any country is wholeheartedly behind its government.

In peace time, no one is more vociferously peace- loving than are the heads of states. “ Our main purpose,” said Mr. Morrison in the article which Pravda printed on August 1st, “is to avoid war, to preserve peace.” Pravda replied that the real champions of peace are the Russians. But in reality there is no state, on either side of the Iron Curtain, whose main purpose is to avoid war and preserve peace. All states believe that there are some things more important than peace. For example, in the “Short History of the Communist Party of the Soviet Union (Bolsheviks),” the author (Stalin) distinguishes between two kinds of war:

“ (a) Just wars, wars that are not wars of conquest, but wars of liberation, waged to defend the people from foreign attack and from attempts to enslave them, or to liberate the people from capitalist slavery, or, lastly, to liberate colonies and dependent countries from the yoke of imperialism; and

“ (b) Unjust wars, wars of conquest, waged to conquer and enslave foreign countries and foreign nations.”

The definition of "just wars”—wars of defence against attack or to liberate dependent countries— could be stretched to cover any and every war any country was engaged in. And” just wars” are preferable to peace, if the choice has to be made, according to them.

President Truman, though going into less dialectical detail, comes into the same conclusion. “President Truman said tonight that ‘freedom and justice are more precious* to the American people than peace.” (Daily Express, 11/1/1951.)

Events would show us this even if the speeches and writings of the leaders of states did not. When war broke out between North and South Korea, the U.S.A. thought it more important that South Korea should be kept within what it calls “the free world” than that peace should be preserved. And when the North Koreans were retreating rapidly before their enemies, China thought it more important that North Korea should be kept within what it calls “the democratic world” than that peace should be preserved. Whatever Mr. Morrison may say, all states have ends which to them are more important than the preservation of peace.

The Jamaica Plan for World Peace, and all other plans of the same kind, ignore all these facts. The Jamaican circular calls on the peoples of the world “to deliver an irrevocable mandate for peaceful negotiation of differences between nations.” This rather reminds one of the people in a tropical village delivering “an irrevocable mandate” that the tigers in the nearby jungle shall settle their differences peacefully by negotiation. One can stop the danger of fights between tigers by shooting the tigers; and one can stop the danger of war by getting rid of the capitalist system. Until we do that we will have wars. If you support these schemes which leave out of account the great central fact of the existence of the capitalist system, you are wasting your time. The only way to put an end to war is to bring about the establishment of a socialist society.

Alwyn Edgar