50 Years Ago: Ruling Class Use of Religion (1980)

The 50 Years Ago column from the July 1980 issue of the Socialist Standard

In the eyes of the class that is supreme in society, religion is for the people, as Napoleon once pointed out, but not for the rulers. It is something to stupefy or drive into a frenzy the mass of the people, as the needs of the ruling class demand. Since the days of the native medicine man, religion has been a prop and a handmaiden to each ruling class, and a priestly group has evolved parallel with the growth of government. So much has this been so that each social evolution of the past has had a religious glamour cast over it and has involved modifications of the creeds of the defeated rulers. Apart from its philosophic unsoundness, the success and the curse of religion has been its propagation of the myth of another world.

When the oppressed are weary from the hopeless struggle for existence and might be moved to rise and throw off the yoke of oppression, the deadening hand of religion stretches out to them, bids them to be of good cheer and be patient, and all will be well in the hereafter, where “all good people" will live in a heavenly rose garden.

From an article, The Cloak of Religion, by Gilmac, Socialist Standard July 1930.

Political Notes: New Centre Party (1980)

The Political Notes Column from the July 1980 issue of the Socialist Standard

New Centre Party

While the famous Punch and Judy show of Thatcher and Benn goes through the motions of convincing the electorate that there is a vast ideological gulf between Right and Left, Roy Jenkins, ex-Labour Minister and current President of the European Commission, pursues his scheme of forming a Centre Party. Nobody knows what the proposed Party will be in the centre of, nor what policies it will advocate which have not been tried and failed in the past. The following predictions may be made. Firstly, the new party will stand for capitalism. It may not say that it does, preferring to call it “the mixed economy” (mixed up economy would be more accurate), but by accepting the continuation of class property, wages and profits, we will know which system the Centrals support.

Secondly, if elected, the Centre Party will fail to tackle any single social problem: its reforms will be no better than those of the present capitalist parties. It will blame its failure to carry out promises on all kinds of causes—the unions, the oil sheiks, the weather—but will not concede (or even realise) that the problems are inherent to capitalism. Thirdly, the new Centre Party will evolve its own factions. There will be a Left standing for more state control, less arms expenditure and improved welfare provisions, and a Right standing for less state control, more arms and less welfare expenditure. Some of the Centre Party may fall between both wings and conspire to form a new party of the centre. It too will be marked by the same features as its parent party. And so it will go on — capitalist leaders fighting over the best way to run the worst system. It is perhaps in the recognition that Jenkins’ naive plan is doomed to fail that most politicians have wished to have nothing to do with it. Meanwhile, the non-issue of the day dominates the headlines. Will Jim resign? How long will it take Benn to convince the Stock Exchange that he is respectable? Will Maggie do a U-turn? Will the Liberals revive? Questions that don’t matter, and answers that matter less. The only question of the day which should concern all workers Left, Right and Centre —is whether or not they will continue to support a system that offers them poverty, suffering and insecurity.

Afghanistan Gas

The Russians claim that they went into Afghanistan to “liberate” its inhabitants from an American-backed oppressive regime. The Americans claim that they are concerned about the “freedom” of the Afghanistan people, which has been harmed by the new Russian-backed oppressive regime. Socialists know better than to believe either of the capitalist super-powers when they shield their imperialist motives behind pious justification for warfare. Critical readers of the Guardian will have noticed two separate reports which confirm that the Russian invasion of Afghanistan is explicable in plain economic terms. On 1 May 1980, an article in the gas industry magazine Gas World is reported to have pointed out that

“Supplies of natural gas from Afghanistan will reach 2.5 cubic metres this year, 16 per cent up on last year. The increased supply coincided with Moscow’s refusal to meet Iranian demands for a five-fold increase in the present price of 76 cents per 1,000 cubic feet.
   Gas World comments: 'The extra supplies available from Afghanistan obviously strengthen their hands in negotiations with the Iranians who are already arguing that the Soviets are swindling the Afghans by including the cost of the invasion in the price of the gas they are importing'.”

Two days later, the Guardian included news of the Russian attempt to do a deal with British Petroleum. BP has apparently been offered a supply of 45,000 cubic metres of Soviet gas a year to sell in Western Europe in exchange for technology and managerial knowledge to be used in the Arctic. Meanwhile the press, including the Guardian, continues to perpetrate the image that the conflict in Afghanistan is primarily ideological. A cynic might conclude that they’re talking a lot of gas.

Wembley Waffle

A visitor to the Special Conference at Wembley on 31 May would be excused for thinking that it was the Tories, not the Labour Party, who were the organisers. After all, handed to all delegates as they entered was a short leaflet published by a Labour Party faction called The Social Democratic Alliance. This is what it said:

“Oppose the extremist NEC statement! Oppose the move to withdraw from NATO! Oppose re-nationalisation without compensation! Support the mixed economy! Support the Western Alliance! Support the Centre — support the SDA!”

Now, “Left Wing” delegates at the Conference were dropping these on the floor with the contempt that they would show for a signed photo of Sir Keith Joseph. “These people have no place in our great movement” commented one trade unionist. The funny thing is that the SDA policies were precisely those of the last Labour government. The Left may be permitted to shout and make rhetorical threats at Conference time—they may even will the right to put them in their manifesto— but come the next Labour government, the leaders will be dancing to capitalism’s tune, and those who put their faith in the Labour Party will be crying that they were betrayed.

Steve Coleman

Don’t follow leaders (1980)

From the July 1980 issue of the Socialist Standard

“Some are born to lead, others are born to be led” is a saying often used to persuade workers that they need, and should follow, leaders. Under capitalism the motto controlling workers’ actions is “Ours is not to question why; ours is but to do or die”. Socialists have contempt for such ideas. If you walk along a road and don’t know where it leads to, you get lost and that is what has happened to the working class: they have put their trust in leaders, who do not understand the system any more than their followers, and the result is that they all get nowhere fast. In fact some have ended up six feet under the ground, following the orders of their leaders on the battle field in defence of capitalist interests.

The fact that the working class feel the need for leadership is an indication of the limited social role they see for themselves. It’s easy to see how workers are attracted to leaders who offer a way out of the continuous chaos of capitalism, whether they are Left wing reformists claiming that they can run capitalism in the interest of the working class or religious leaders telling us to be “nice boys and girls” and to be content with the little we have because we’ll go to heaven when we die.

We are told by the defenders of capitalism that the ordinary person in the street would not be intelligent enough to take over the running of society from top to bottom. In fact, it is the workers who run society now — from managers to doctors to coal miners — but far from using their abilities for their own benefit, they use them for the benefit of the privileged few who own and control the means of wealth production and distribution.

It is not new leaders that are needed, but a new system which puts human needs, instead of the hunger for profit, first. It is to advocate a new system of society, not new and superior leaders, that is the work of the Socialist Party of Great Britain and our companion parties. Our alternative to capitalism is socialism, which will only be achieved when the majority of the working class understand and realise the need for it. Socialism will not be brought about by workers following some self-appointed vanguard on a mystery tour through a black tunnel—whatever it leads to at the other end, it won’t be socialism. So what is this socialist society that we in the Socialist Party urge workers to lead themselves to? It will be a society where there will be no money and free access to all the wealth produced; no buying and selling will take place because no private property will exist. Instead, the means of wealth production will be commonly owned and democratically controlled. Wars, poverty, class division and the environment from which leadership emerges will have gone forever.

The need for socialism is more urgent now than ever, as capitalism pushes towards a confrontation between the Great Powers which could in minutes wipe out much of the human race. So the choice is yours: leaders or socialism — choose wisely, for your life could depend on it.

SD

Running Commentary: PLO recognition (1980)

The Running Commentary Column from the July 1980 issue of the Socialist Standard

PLO recognition

“They’ve taken my legs, but it only means I’m more firmly planted in the soil.” Mayor Bassam Shaka of Nablus (3.6.80).

The terrorist attacks which maimed two West Bank mayors and wounded other Palestinians in Hebron last month were the climax of weeks of mounting violence in the area, provoked by what all governments would term “necessary vigilance for the security of the state”. The victimisation of communities, refugee camps and families by the Israeli security forces—together with arbitrary searchings and beatings—are having the effect of driving the most “moderate” Palestinians into the arms of the Palestine Liberation Organisation, something that Sadat’s visit to Jerusalem in the heady days of 1978 was designed, in part, to prevent.

The nature of the Israeli government’s “civilising mission” on the West Bank was clarified last month with the publication of a letter (dated 19 May) by Uri Avnery, a Labour member of the Knesset. Reproduced was the following extract of orders from the military government to Israeli army conscripts: 

“Any one you catch outside, you first beat with the clubs all over his body, except the head. Have no mercy, break all his bones! Give no explanations. First of all beat, and when you are finished you can explain why you have done so. If you catch a small child, order his whole family out, make them stand in a row, and beat the father in front of his children. Don’t treat this beating as a privilege, it’s a duty! They understand no other way.” (Middle East International, 6.6.80).

It would be misleading to suggest that the PLO’s growing international respectability—the EEC states now recognise it—is the altruistic response to what is occurring on the West Bank (the Arab Community in Palestine were, after all, dispossessed and dispersed rather a long time ago). Rather, it is the consequence of an awareness that vital oil interests (and to a lesser extent, arms markets) depend upon Middle East “stability”, and that the Israeli government’s policies could lead to a further surge of Islamic extremism in the area. (The fact that the American government is internationally out of step on the question doesn’t mean its heart is in the wrong place Carter is doing nothing to upset a strong pro-Israel lobby in election year.)

With autonomy for the Palestinians more firmly on the agenda, can we expect a resolution of what appears to be an intractable problem, with both sides determined to give no ground? A homeland with “secure borders” may sound reasonable, but capitalism is not as simple as that. The PLO’s policy of “liberation” through violence veils the more important issue of whose freedom is at stake, and for what purpose. Peace has hardly gone hand-in-hand with the creation of nation states; real freedom will require self-determination of an entirely different kind.

WHSmenzies

“I believe in a poly-culture of the press from left to right, from cranky to sound.” James Goldsmith, proprietor of Now magazine (“Question Time” BBC1, 12.6.80.)

Owners of newspapers are fond of pointing out that we live in a country where the concepts of freedom of speech, assembly and publication are enshrined in the Constitution. Every one of us has the legal right to own a daily newspaper, provided we can get our hands on several million pounds. What they don’t mention however, is that you can expect some difficulty in getting W. If. Smith to distribute it.

Last month was published a thin book, Where is the Other News? (Minority Press Group) which attempts, among other things, to show why W. H. Smith and Menzies are prepared to display those old family favourites Dental Surgeon and Pig Farming (sales of 3,000 per issue) and not journals like the Socialist Standard (sales of 4,000 per issue). These big two wholesalers have cornered two-thirds of the newspaper and magazine market in Britain (Menzies have 93 per cent of the Scottish market), with total business in 1978 estimated to be 792 million pounds; and their domination of the market is increasing as small wholesalers close down.

Smenzies argue that a publication lacks “credibility” if it is not part of the advertising-funded, market-research based magazine industry. Should they agree to distribute a journal they will ask to vet the boards (not German for weeing on the floor; they only want to check the contents before it is printed—ostensibly for libel, but then aren’t the “quality press” more plagued with writs than anyone?).

But, you might ask, isn’t it naive to expect that Smith’s or Menzies could be other than conservative and not committed to the free availability of challenging opinion? Perhaps so; but in France it is mandatory for wholesalers to distribute periodicals of any circulation. What is clear is that, under capitalism, the free dissemination of ideas has less to do with legality than with the ability to pay—something to remember the next time you “read” Sir Larry Lamb’s Sun.

Hard stuff

Socialists have often shown that capitalism causes an immense waste of resources. An article in the shipping industry newspaper Freighting World, illustrates the point. On 26 March a Captain F. L. Cox points out that because airline passengers can buy cheap alcohol, most aeroplanes are priced to carry a much greater weight than is desirable. A Boeing 747 for instance could have over 500 bottles of spirits in the passenger compartment. Captain Cox points out that this extra weight causes the following problems:

1. Fire hazard. Most spirits would be classified under IATA rules as combustible liquids, some as flammable liquids. Fire would spread more readily after an accident.

2. Deceleration hazard. Violent deceleration can result in bottle missiles flying through the cabin. In one accident, where the aircraft was a total loss, all passengers were safe except for one whose death was thought to have been caused by a flying bottle.

3. Rescue hazard. Broken glass in the cabin is dangerous to both the passengers and rescue personnel after an accident.

4. Security risk. A hijacker has tried to use a broken bottle as a weapon.

5. Passenger comfort. A) congestion of packages in the cabin; B) extra risk of intoxication and disorderly conduct.

6. Fuel wastage. Extra fuel has to be used in carrying duty-free goods. While only a small proportion of the total fuel load, it is still an unnecessary waste. More travellers return with the type of spirit popular in their own homeland: and it was probably manufactured there in the first place. (our emphasis)

So it can clearly be seen that one minor feature of the present insecure system—the urge to buy cheap booze as an advantage of overseas travel—is responsible for serious social difficulties which could be eradicated tomorrow if the workers woke up to the idea of a society without buying and selling.

Melvin Tenner 

The coming election in West Germany (1980)

The Briefing Column from the July 1980 issue of the Socialist Standard

This October the voters of West Germany will go to the polls to elect a new Bundestag (or Federal Assembly). There are three parties now represented in the Bundestag: the Social Democrats, the Christian Democrats and the Free Democrats. The present government is a coalition between the Social Democrats and the Free Democrats but in the past (and still today at regional level), the various other combinations Christian Democrats and Free Democrats, Social Democrats and Christian Democrats have also existed, thus neatly illustrating that the fight between these parties is largely a sham and that all three basically stand for the same thing: the maintenance of capitalism in West Germany.

The German Social Democratic Party (SDP) was. before the first world war, the biggest “Marxist” party in Europe, the party of Bebel, Liebkneckt, Kautsky, Bernstein and Rosa Luxemburg. It had already become a reformist party (as a result of its mistaken policy of trying to advocate both socialism and reforms of capitalism) well before the first World War, but from then on it was downhill all the way. In 1959, at a Congress held in Bad-Godesberg, the SPD finally abandoned all pretence at being in the Marxist tradition and came to reject even the state capitalism which had in the meantime become its longterm aim. It openly proclaimed its acceptance of the “market economy”, the mixture of private and state capitalism that exists in Western countries. And since 1966—until 1969 in coalition with the Christian Democrats and then in coalition with the Free Democrats the SPD has wholeheartedly participated in the administration of West German capitalism, running the capitalist system in the interest of those who live off profits derived from their ownership and control of the means of production. Like the Labour Party in Britain, it has provided a few sinecures for trade union leaders, but has had nothing to offer the working class as a whole.

In fact the SPD has even come to be regarded as the normal governing party for West German capitalism. The opposition Christian Democratic party (CDU) thus enters these elections with a handicap, especially as their leader, Franz-Josef Strauss, a loud-mouthed demagogue from Bavaria (where the party is known as the CSU, the Christian Social Union), has a reputation to live down. Because of his past strident “anti-communism”, he used to be depicted as a possible new post-war Hitler who, if returned to power, would seek to avenge Germany’s defeat in the last war. Strauss however is simply another professional capitalist politician who, if the CDU/CSU wins the elections, will be compelled to run the West German state in much the same way as it always has been since it was set up in 1949. “Rightwing” bogeymen, just as much as “leftwing”, once they come to power, are tamed by being obliged to run capitalism according to its dictates rather than according to their own desires. Whether Strauss or Schmidt ends up as Chancellor should be a matter of complete indifference to German workers.

The Free Democrats (FDP), roughly the equivalent of the Liberals in Britain, will be fighting for their lives in this election. West Germany has a complicated proportional representational system, which gives representation in Parliament to any party which has won at least 5 percent of the vote nationally. The FDP, unable to win in any local constituency, is only represented in the Bundestag on this basis and there is a distinct possibility that this time their national vote will fall below 5 per cent, as it has done already in some recent regional elections.

The main reason this may happen is the intervention of a fourth party, already represented in a few regional parliaments, Die Grünen, the Greens or ecologists, whose main plank is “Kern-kraft—Nein Danke (Nuclear Power—No Thanks). This is the “in" party among leftists in Germany these days, with the support of such names as Daniel Cohn-Bendit, Rudolf Bahro (almost the first thing he did on being let out of East Germany last year was to go to the congress of the Green party) and, until his recent death, Rudi Dutschke. The presence of such leaders of the “extra-parliamentary opposition” of a decade or so ago in the ranks of the vote-seeking, not to say vote-catching, Green party shows that, after all, such people are not beyond all hope. Cohn-Bendit has at least learned that, if you want to put your ideas into practice, you have to go through the ballot box (even if his ideas are still as confused as they ever were).

Also on the green bandwagon (but not linked with the above party) is the nine-day-wonder of a few years ago, the neo-Nazi “National Party of Germany” (NDP), one of whose stickers saying “Green is Life" we reproduce here. This is not so illogical as it might seem, since opposition to modern technology on behalf of landed interests has always been a trend of fascist thought. So, “green” voters will be able to vote for a “neo-leftist” or a “neo-fascist” according to their preference. All this should ensure that none of the minority parties, and perhaps the FDP neither, overcomes the 5 per cent barrier.

Any Socialists in West Germany will of course be writing “WELTSOZIALISMUS” across their ballot paper.

Adam Buick

Death of Blair Peach and the Special Patrol Group (1980)

From the July 1980 issue of the Socialist Standard

“For me, it was a perfectly standard operation . . .  It was all over in about two minutes” was how Alan Murray, the Inspector who was in command of Unit One Special Patrol Group at Southall on 23 April 1979, and who is clearly a man with unusual standards of normality, described the events which led to the death of Blair Peach. Well what would you expect him to say? — “We rushed down this street clubbing anyone we came across — a right tasty one it was. There was this geezer with a beard who got one on the side of the head and he went down. I’m sorry he died but he was one of the looney left and if he was looking for trouble he can’t complain, can he.”

Since that riotous day, Blair Peach has been canonised into the divine ranks of the left wing martyrs. He was so likely a character for that role that the most maudlin script writer would not have dared to create him. Peach came from New Zealand to teach in the East End of London, which is not renowned for its compliant, attentive, easily controllable school kids. Even more—Peach chose to teach backward, delicate children and the evidence is that he made a skilful, caring job of it. Even his looks were those of a born martyr with his sensitive, bearded face topped by unruly hair—a face which later stared out from the protest posters over the caption “He Fought the Nazis—the Police Murdered Him”.

Although nobody has been—or is likely to be—charged with causing his death, the available evidence is heavily suggestive that Peach was killed by a blow from a radio or some other weapon wielded by someone in that SPG unit commanded by Alan Murray. (One of the apparent mysteries of the matter, which gives much food for cynical thought, is that although the streets were swarming with policemen at the time, Peach’s killer cannot be found.) By the time of the Southall riot, the SPG already had a fearsome reputation, built up by their crowd smashing tactics at Grunwick, Lewisham (1975) and Lambeth (1978). In particular, Murray’s Unit One considered themselves a cut above the rest and tended to irritate the other units with infantile provocations like humming the Dam Musters' March as they arrived at the scene of the action.

The SPG was first formed in London in 1965, when Wilson’s Labour government had won power on the promise of an abundant, caring society through the technological revolution although they did not mention that speedier, more ruthless policemen would be part of it. Nobody with any experience of left wing doublethink will be surprised that many of the people who are now demanding abolition of the SPG are members or supporters of the Labour Party or—like the Socialist Workers Party—advise workers to vote Labour. The SPG was originally intended as a mobile force which would give help at short notice to local police who were having difficulty in coping with particular problems like an upsurge in street crime. All members of the SPG were volunteers but they got no extra pay; presumably they found their rewards in the extra excitement and the mystique attached to being members of an elite. Inevitably, the SPG developed into a semi-autonomous force, something between the police and the Army, with its own, unpleasant, aura. “We’re the Special Patrol Group”, they announced on arriving to search (fruitlessly) one suburban home, “and we can do anything.”

From the beginning, Southall seemed made to measure for the SPG. It began when the National Front hired the old Town Hall for a meeting in support of their candidate in the general election. The NF did not publicise their meeting — they didn’t need to — and the local Indian Workers Association heard about it by chance from the police. At first it was IWA policy to ignore the meeting apart from asking local shops to close as a mark of protest. But a meeting to co-ordinate plans with other community groups preferred a “peaceful” sit-down outside the Town Hall, in which the demonstrators would accept arrest without resistance.

Apart from those strictly local bodies, there were others which were taking a predictable interest in what was happening in Southall. There were small but ominous differences in their attitude towards the affair: the Anti-Nazi League demanded “Stop the Nazi Meeting”; the SWP aimed to “Shut Down Southall”. Neither of them — and this also applied to Socialist Unity, whose candidate was Tariq Ali— used the word “peaceful” when talking about the demonstration which was planned. As the meeting drew near, the excitement became almost tangible; Southall was set for a battle.

And that, it seems, was how the police also viewed it. In the event the sit-down was not possible because the police cordoned off the area in front of the Town Hall. A running battle developed, over a large area of the town, with numerous examples of sickening violence, most of it from the police. The Daily Telegraph (24.4.79) described one incident:

“Within three minutes police had cornered about 50 demonstrators against the walls of Holy Trinity Churchyard . . .  several dozen, crying, screaming, coloured demonstrators were dragged . . .  to the police station and waiting coaches. Nearly every demonstrator we saw had blood flowing from some sort of injury; some were doubled up in pain.”

Perhaps all of this was enjoyable to the Special Patrol Group and to the hotter headed demonstrators. It was what they had come for and could be added to their other battle honours. Hundreds of people were injured, some of them seriously; over three hundred were arrested; a community was left in a state of high tension and fear. The NF held their meeting, speaking to 40 of their own supporters, 15 journalists and five members of “the public”. An hour or so after it was all over, Blair Peach died in hospital. Ten days later, the NF candidate totted up his votes; 1545 Southall workers had supported that squalid mess of racism and repression. It was a victory for someone but nobody was sure who.

The killing of Peach gave the left wing a propaganda weapon which they immediately seized. The protest meetings, marches, statements, began at once. “Avenge Blair Peach . . . Get These Murderous Brutes Off The Streets . . .  Smash the National Front . . ." screeched the Socialist Worker of 28 April 1979, in words clearly not designed to reduce the tension. The canonisation of Blair Peach, in the cause of left wing hypocrisy, has been a long drawn out affair and promises to last for some time yet. It has received regular stimulus from the anger caused by events like the discovery of the “unauthorised” weapons in SPG lockers, the trials of those who were arrested and the inquest, which inferred that Peach was killed accidentally by a policeman, using reasonable force to quell a riot. Yes, this one will obviously run and run.

Except that this is no stage play. Police violence is a serious matter, with dismal implications for working class liberty. But so is left wing hypocrisy and the hysterical nonsense which is being spouted from them about Peach, the SPG and the National Front does nothing but obscure some essential facts of reality. To look at just three of the issues:

Ban the Special Patrol Group? No left winger ever seems properly to grasp the fact that the police are inseparable from capitalism, are part of its coercive state machine which exists to protect the rights and privileges of the ruling class. As the tensions of capitalism build up, the police are not likely to become less repressive but more so. Increasingly, the British police are being armed as a matter of course and the SPG are not their only specialist elite; there are others like C10, who are expert marksmen. And it should not be forgotten that policemen are themselves members of the working class, even if they have specially anti-working class ideas; a 1975 survey  (The Public and the Police, William A. Belson) on the relationship between the London police and the public, requested by the Metropolitan Police, found 90 per cent of policemen claiming that demonstrators produced problems for them and 51 per cent accepting that society is constantly threatened by a minority dedicated to its overthrow. Such workers are ready to assert their ideas on the heads of fellow members of their class and are not particular about which uniform they wear while doing so. To demand the disbandment of the SPG is an exercise in futility, since the needs of capitalism would ensure that it was quickly replaced with another, similar elite.

Ban Police Secrecy? Capitalism cannot operate on the principle of open administration; imagine a firm telling its competitors about its plans to corner a market, or a government letting its rivals see its latest secret weapons. This also applies to other organs of repression like the police; they are not supposed to let the criminals know when they are coming to capture them. Unless they operate in secrecy, the police would lose their character as part of the coercive state machine-and would be useless to capitalism.

Ban the National Front? Southall exposed the naïveté — and worse — of the theory that political ideas can be beaten out of workers' heads. How many of the demonstrators have changed their ideas after being beaten up by the police, or because of the death of Blair Peach? Without the protest, the police, the violence, the NF meeting would probably have passed with hardly a mention. As it was, the NF got a lot of just the sort of publicity they are looking for. Workers who are impressed by racism are confused about capitalism, to the point of desperation; they are not likely to be persuaded out of their confusion by violence or repressive laws. An essential part of democracy is freedom of speech; only the left wing are capable of the argument that free speech can be defended by denying it to someone they disagree with. And if the NF is banned, where will it stop? Will the ideas of socialism be next? Free discussion, and openly available information, provide the best conditions for workers to lose their confusion and to learn about socialism. Any attempt to suppress any idea is harmful to this.

Southall was another shameful episode in the history of capitalist repression and of the left wing. On both sides of the police cordon there were those who think that workers have something to gain in such violence as occurred that day; as anti-working class and anti-socialist, there is nothing to choose between them. There was a special irony in the death of Blair Peach and the response to it; as a member of the SWP he must himself have approved the use of martyrs as propaganda weapons, without dreaming that one day he would himself be so used.

There was that day a tragedy greater than Peach's death and the injuries which were suffered. Everyone there was a worker who was misguided as to where his class interests lie; the tragedy is the contribution Southall made to the political mythology of the working class, which obscures the task before us to bring about regardless of sex or race, our own emancipation.

Ivan

Carter, Reagan and the Cargo Cult (1980)

From the July 1980 issue of the Socialist Standard

Two long-running news stories have been jostling each other in the headlines of the daily papers for some time now: the troubles in the New Hebrides, and the United States presidential elections. There are perhaps more similarities between them than appear on the surface.

The New Hebrides group of islands, east of Australia and north of New Zealand, came to the attention of French and British sailors in the eighteenth century. In the nineteenth century, said a recent article in the Observer (25.5.80) by Alexander Frater, who was born there, “great forests of sandalwood were found, and the European invasion began. It was a holocaust of wholesale kidnapping, treachery and casual slaughter. Western diseases swept the islands, huge tracts of tribal land were stolen”. A hundred years ago the population was supposed to have numbered about a million. In 1936 it was down to 22,000—ninety-eight per cent of the native people had died out under the impact of capitalism. It is a common enough story throughout the areas of the world colonised by Western European entrepreneurs.

European greed

Britain and France both wanted the islands, but neither was prepared to fight for them; so they established a joint-ownership, a condominium, which began in the 1880s. So the two powers were jointly in control while the native population nearly died out. At the same time the Scots Presbyterian Church started sending in numerous missionaries (including Alexander Frater’s grandfather). They denounced the greed of the Europeans, but they also, wrote Frater, inflicted “terrible damage on the population. Having banished traditional tribal values and practices, they offered nothing substantial to replace them: the Sunday ‘sing-song' was not enough. The people grew apathetic: many sickened and died. To make matters worse, a few islanders went to the other extreme and formed themselves into vigilante squads, punishing anyone disobeying the mission teachings. The social centre of many villages became the whipping post.”

Now Britain and France, dwarfed by the growth of capitalist super-powers like Russia and America, and forced by by their reduced importance in the world to liquidate their empires, are getting out. An independence day for the New Hebrides (where the population has now recovered to all of 112,000) has been fixed for July 1980. In a condominium (called a pandemonium by the natives, since the British and French rulers are always at odds) irrelevant antagonisms are immediately available; an English-speaking and a French-speaking party contested a general election, and the former won (by means of rigging the polls, say the latter). So the party to form the first independent government will be Anglophone. Secessionist groups are springing up, covertly supported by the French. Two islands are chiefly affected: Espiritu Santo in the north, where a local Eurasian notable called Jimmy Stevens has already declared UDI, and Tanna in the south.

The jumble of competing economic, national and religious influences in the islands (the French, Catholic themselves, deliberately supported heathenism to counter Scottish Presbyterian influence) has resulted in the appearance of the Cargo Cult in the New Hebrides. This seems to have originated in Papua, which had a similar history of colonial exploitation (by the British, in this case, on their own: the British and Dutch divided the island of New Guinea, the British half being Papua; the other half was ultimately conquered by the “liberating” Indonesian army and is now being held down by a murderous Indonesian dictatorship, under the name of “West Irian”). In Papua the idea spread that a great man was coming, who would solve all problems, make his followers immortal and distribute cars, washing machines and so on to all the faithful. He is coming in an aeroplane, a great white bird, and the Papuan Cargo Cultists have cut airstrips in the jungle, complete with rickety “control towers” and land-bound “aeroplanes” to attract the forthcoming white bird, which will also carry the believers’ ancestors. The cult has taken root in the New Hebrides, particularly on the island of Tanna. There the coming hero is known as John Frum, and the movement’s political wing, the Jonfrum Party, has two MPs in the New Hebrides Assembly. Subdivisions of the cult on Tanna have identified John Frum variously as ex-President Lyndon Johnson, several members of the French Communist Party and the Duke of Edinburgh. (Death, which has in fact removed Lyndon Johnson from active campaigning, is no impediment to the religious enthusiast: the dreadlocked Rastafarians of Jamaica and Brixton know that their chosen Messiah, the ex-Emperor Haile Selassie of Ethiopia, is still going to lead them to a land of plenty, despite his recent decease.)

The apotheosis of the Duke of Edinburgh apparently came about because a British Resident Commissioner suggested him as a candidate (no doubt the French Resident Commissioner was advocating prominent Frenchmen for the same office). The affair was scaled by the Duke himself who, flattered on hearing of his new status, sent out a large signed portrait of himself, which is now jealously guarded and displayed as reverently as priests treasure a saint’s toe-nail. The devotees look forward eagerly to the Duke’s arrival. The “airfield” for his plane has been hacked out of the bush, and the necessary costume, a penis gourd or straw codpiece, has been forwarded to Buckingham Palace.

Second Coming

Many newspaper writers and TV commentators have had a good laugh at the expense of the Cargo Cult, before retiring solemnly to worship at the shrines of their own version of the delusion, that father and mother of cargo cults, Christianity. Frater himself, visiting the island of Paama, had no hesitation in knocking up a sermon for 400 local Presbyterians, “based on a couple of verses from John, chapter 14”. All early Christians believed that Jesus was returning in person to solve all problems, confer immortality and distribute goodies. The belief waned somewhat, but returned with vigour as the year 1000 (the “millenium”) approached, and will no doubt revive more widely as the year 2000 gets nearer (round numbers have a fascination to the irrational). Many Christian sects have never abandoned the belief in the literal bodily Second Coming; and it is standard orthodoxy throughout the church that the world will end on a given date, though we shall apparently then go to join the great man, and the spirits of our ancestors, rather than having them come back to us. Whether a belief is any less illogical when proclaimed in a sumptuous cathedral with glorious spires and towers pointing heavenwards than it is when announced in a leaning bamboo “control tower” pointing more or less in the same direction could no doubt be debated by the assorted faithful.

It may be that many Christians now only half believe in the Christian teachings-bishops are always telling us so. But the philosophy of the Cargo Cult is still flourishing in the Western world, and striking examples of it are depicted daily in our newspapers. The present run-up to the United States Presidential elections is one obvious case. Every four years hopes rise to a peak. Eager eyes search the horizon: rumours of possible saviours come and go: and at last the devotees divide into two armies, each with its own coming Great Man. It has never worked before, they concede ruefully; but this time all will be well! The Great Man will arrive, not in a white bird, but in the White House, and he will solve all problems, confer immortality if not on individuals then at least on the USA and its supremacy, and distribute all manner of good things.

Each claimant to the title will make his promises and swear his oaths to introduce a near-paradise (the New Deal, the New Frontier, the Great Society); and at the end, after the shouting has died away, the capitalist class which really rules America can be sure that the elected incumbent will do his best for capitalism. Whatever the pledges, whatever the promises, the scope for action is strictly limited, and must be so in any country where the vast majority are dedicated to the preservation of the capitalist system.

In 1960 the Americans elected John F. Kennedy President and Lyndon B. Johnson Vice-President; they were going to lead the world forward to better times, a new era was dawning. In fact Kennedy sent advisers and arms supplies to South Vietnam, and Johnson, after Kennedy’s assassination, ordered in hundreds of thousands of combat troops. In 1968 Nixon was elected because he pledged withdrawal from the morass of the Vietnamese war, and yet he kept the troops there. When he did pull them out, it was only after the next election of 1972, when US capitalism had decided that the situation was beyond saving. In 1972, the US people voted in Nixon and Spiro Agnew after a “law and order” campaign, to lead a crusade against immorality and crime and establish a high-principled government. They were, it turned out, both crooks. Agnew had to resign less than a year later, after a federal investigation brought to light his corrupt practices (taking bribes, avoiding income tax, and so on) both as Baltimore chief executive and Maryland Governor and as Vice-President. Within two years Nixon had been forced to resign after it had been revealed how had been part of the Watergate Conspiracy. These two lawbreakers, Nixon and Agnew, had won the greatest ever victory at a Presidential election. Every state in the Union went for them, with the sole exception of Massachusetts. Even F. D. Roosevelt never got such majorities. And they both broke the law they had been elected to preserve and defend.

Jimmy Carter

The reaction against the smart big city operators brought in the “country boy” Jimmy Carter from rural Georgia in 1976. And he has given every appearance of being out of his depth ever since. More than one of his entourage has departed from the White House under a cloud. Some of his supporters soon turned against him. “Party workers who supported Mr Carter in 1976 now speak of him with bitterness. They blame him personally for unemployment and inflation, calling him a hypocrite, a liar, an incompetent" (The Times, 3.6.80). But enough of the Democrats, rallying round “their” country after the Iranian seizure of the American embassy, came to his rescue to ensure him the nomination this time as well. His main Democratic rival was Edward Kennedy, who unfortunately behaved in a dubious way both when taking his college exams and after the accident at Chappaquidick. Some commentators, however, incline to the view that without the Ayatollah Khomeini, Carter would not have withstood Kennedy’s attempt to gain the nomination. In the event Carter will almost certainly fight in November against the Republican champion, Ronald Reagan, a handsome but aged ex-actor who has only a tenuous hold on the simplest rules of arithmetic. He thinks, for example, that when Lyndon Johnson cut individual taxes by 19.4 per cent, and corporate taxes by 7.7 per cent, that it constituted a “27 per cent average across the board”. An average would depend on how much tax was collected from individuals, and how much from corporations, but it would have to be more than 7.7, and less than 19.4. Many other examples of Reagan's elementary errors are given in The Times, 23.5.80. Reagan now makes military-sounding noises, threatening to get Russia in line by using the big stick, but if elected can be relied upon to go along with the desires of the American ruling class (whether that is more bellicose or more pacific from time to time).

But with an electorate which is brainwashed into supporting capitalism, in which the great majority are simply voting for the continuance of their own exploitation, such strange “leaders” as these can rise to the top. And it is no part of a socialist’s business to recommend more or less efficient or honest contenders as executives of American capitalism. All we can say is that the workers of the USA, just as much as the people of the New Hebrides, both of whom are now scanning the horizon for the great man who is to come and heal all ills, are going to be as disappointed in the future as they have been in the past.

Alwyn Edgar

How do you rate? (1980)

From the July 1980 issue of the Socialist Standard

1. A police check on your car reveals that many parts arc defective and dangerous. Do you:

a) Plead pressure of work and tell him to spend more time chasing social security scroungers?

b) Tell him that, if he doesn’t back off you will mention his impertinence to the Chief Constable at the next Hunt Ball?

c) Insist that, in a society which produces its wealth in order to make profit for a minority, most goods are cheap and nasty—some even dangerous?

d) Scream about harrassment by the fuzz?

e) Meekly admit your guilt and plead for forgiveness?

2. You can’t get a blade for your pocket knife because the shop says there’s a shortage. Do you:

a) Say that it’s all the fault of the lousy steel strikers, who should be locked up or deported?

b) Wonder aloud what we would do without the small business man?

c) Engage the shop assistant in a discussion on the real meaning of “shortage”, mentioning the existence of starvation in the midst of plenty, the potential abundance of the world which is frustrated by a system of commodity production?

d) Blame it on Third World exploitation by “Big Business”?

e) Hope they’ll turn them into ploughshares?

3. The banks all announce record profits. Do you:

a) Ring them all up and ask about a loan to tide you over?

b) Smile as you recall how many banks you have shares in?

c) Curse as you use up part of your valuable lunch break in the queue to pick up some silly bits of paper which this social system says you must have before you can get what you need to live?

d) Recommend that the banks be nationalised.

e) Reflect that, as the old testament says that interest is a mortal sin and the new testament says it is OK, the whole thing is very confusing?

4. The prophets of the press predict a nuclear war. Do you:

a) Check your insurance policy?

b) Buy a few thousand shares in nuclear shelters?

c) Campaign even more vigorously for the abolition of the system which makes such wars inevitable, which devotes such an enormous part of its wealth and ability to the production of weapons — all in the interests of a parasitic minority?

d) Set out on ban the bomb demos? 

e) Think that, although he obviously moves in a mysterious way, god is on our side?

How do you rate?

Majority of as: You’re probably a small business man, hanging on by the skin of your teeth against competition from the big combines. Stop pretending that you’re a capitalist and start thinking about a new society.

Majority of bs: You’re a member of the capitalist class, so what are you doing reading this?

All cs: You’ve seen through the sham of capitalism and have realised the need for a social revolution to bring in socialism. If you’re not already a member of the SPGB, apply at once to join.

Majority of ds: Call yourself a socialist?

Majority of es: You obviously believe that you’ll get your reward in heaven, so it doesn’t matter what happens to us here and now. Sucker.

W. G. Grace

People are not treated as human beings (1980)

From the July 1980 issue of the Socialist Standard

The problem of production has been solved long ago; scarcity is no longer a necessity. However, the vast productive forces of the world have yet to be harnessed to the satisfaction of human needs. Instead they are used only where a profit can be made, monopolised and controlled by a minority to the detriment of the vast majority of us. We who make up this majority do all kinds of work—in mines, on ships, in factories, shops, offices and schools—but we have one thing in common: we are every one of us sellers of working power.

This spirit of the market place and the accountant’s office pervades the whole of our social relations. We who operate the productive apparatus are regarded not as human beings but, first of all, as a part of that apparatus. Our basic needs are met only as a means to our productive efficiency and not for their own sake; they are measured as costs. Human beings are not ends in themselves; they are but instruments in the productive machine. Commercial and costing values takes precedence over human values.

The modern productive machine requires a very diverse labour force to keep it going. This force must be housed, trained, transported, maintained and entertained as cheaply as possible, in so far as this is compatible with productive efficiency. In housing this means that we must be as near to where we are needed as possible; we must be concentrated around the centres of employment in cities and towns. Our dwellings must be adequate for their purpose as places where we can recuperate our energies for the next day’s work and rear a new generation of workers to supply future employment needs.

In education it means we must be taught the rudiments of industrial discipline and its skills. We must learn to respect authority, work hard and keep fit and healthy to this end. A few of us may be selected for further training of a more advanced kind. Still fewer will be trained even more. In the field of health there must be an efficient back-to-work service for patching us up and re-starting our productive efficiency whenever it breaks down. Measures must also be taken to see that our efficiency is harmed as little as possible by an unhealthy environment. Sanitation and sewage must be provided; a few trees planted and green fields set aside as parks. A public transport system must be set up to carry us to our places of work as cheaply and quickly as possible. To help us recreate our working energy, we must be provided with entertainment on a mass scale.

This is life today; people treated not as human beings but as productive instruments. Even those workers who are treated with the care of precision instruments can’t escape this general inhuman existence. This would be objectionable enough were we maintained properly, but we are not. As productive instruments we are not housed and transported efficiently; the schools in which we are supposed to be educated are overcrowded and inadequate; the congestion in the cities affects our health and has by-products of crime and aimless violence. All this adds to our misery. Even so, most of us are still content to demand only a decent slave's existence. The capitalist political parties merely promise to solve these problems in keeping with our status as productive instruments. They think in terms of a more efficiently fed, housed, healthy and educated labour force. Productive methods are always changing and throwing up new problems for them to promise to settle. Thus there is a continuous housing problem, a transport problem, an education problem, an immigration problem and many others.

Degrading system

Socialists reject the present degrading social system lock, stock and barrel; we will have nothing to do with patching it up and making it more efficient. We want men and women to free themselves from this existence and set up a truly human society in which the productive machine will be used to satisfy the many and various needs of people. What we want is a new society in which the commodity and cost status of human beings will be ended.

Our whole miserable and aimless existence can be traced back to the social system under which we live. The basis of this system is the use of the productive machine to create articles for sale on a market with a view to profit; the other side of this coin is the fact that the working ability of those who do the producing is bought, sold and accounted as a cost. This two-sided relationship is the basis of our present social existence. Profit and cost count for everything. Human relations are bound up in the cash nexus. Those who monopolise the productive machine are dependent on the market; the rest of us are dependent on employment. Where there is a market and where there is employment, there people are gathered. The two, to a certain extent, go together since where many producers are gathered, there is a potential market in supplying the inputs necessary for the reproduction of working power. Thus a characteristic of the present system is the ever growing urban area; in 4 per cent of the total area of England and Wales, made up by the six great conurbations centred on London, Birmingham, Manchester, Leeds, Liverpool and Newcastle, lives 40 per cent of the population. In Scotland nearly half the population lives around Glasgow on the Clydeside. This urban congestion presents the capitalist system with a cost problem, especially in the fields of housing and transport; but the housing and transport situations are only aggravating circumstances of modern existence.

One aspect of urban life on this scale, which has not escaped sociologists, is the absence of any genuine feeling of community or fraternity. People don’t feel a part of each others’ lives. We endure a fragmented and meaningless existence from day to day. We appear as separate, isolated individuals competing against each other. As befits our status as mere productive instruments of varying quality, we are divided and classified by a host of invidious social distinctions based on such criteria as place of work, type of job, accents or make of car. This is a part of the general degradation of the present system, of its enhancement of non-human values. We don’t treat each other as human beings in this status grading. We judge a person not for what they are, but for what they have.

Not only are we treated as productive instruments but we have to bear the added indignity of being treated as a market. We arc continuously subjected to a barrage of insulting and lying advertising, some of it for products of positive harm to the human constitution. This campaign encourages the invidious distinctions we make between ourselves. We are encouraged to ape our supposed betters. The world of advertising is a dream world in which we arc invited to escape from the miserable existence of everyday life by buying our way to security. Escapism too is the keynote in the field of entertainment: violence, “spectacular” films, film stars and pop idols—a lot of glamour and tinsel; bread and circuses. Bingo, horse-racing, the dogs and the pools are all attempts to escape from the rat race which existence for most of us now is.

And rat race is the word as the pace of life is ever quickening. Time is money. Instant this and instant that, see to it that we don’t waste time and energy as we rush about in our endless search for security. Quite what this endless rush and mass-produced cheap food is doing to our constitutions physically and mentally is hard to gauge but it is clear that, even from the point of view of us as animal organisms, our present existence is harmful and unbalanced. There can be no doubt about it: the society we live in is rotten to the core. This misery is not abating; it is getting worse.

Do we have to put up with this? Is such a life the inevitable product of an industrial society? A study of history and of society shows that our present plight is the product of the social system under which we live. A social system which degrades human beings to the status of productive instruments; a system which, by its nature, is only capable of providing a life of emptiness and falsity.

It is the very basis of society-the private property set-up which is responsible for the degrading life and atmosphere of today. No piecemeal tinkering will solve this problem; what is required is a social revolution—a change in the basis of society which will allow the productive machine to be used to satisfy our many needs. This is not a utopian dream. The productive resources of the world are quite sufficient to allow men and women to free themselves from their present degradation. We can construct a world society which will be a community in the real sense of the term, in which we can treat others as fellow human beings; in which we can assert the balance between human beings and society and society and nature; in which we can live a truly human life.

Adam Buick

Battered wives and battered babies (1980)

From the July 1980 issue of the Socialist Standard

Family Rescue (formerly Women’s Aid), the independent refuge charity for battered wives, is approached by about 700 women every month in Britain. In the North Wales county of Clywd massive steelworks redundancies have recently coincided with an increase in the incidence of reported cases of wife-beating to 18 per cent of married women. But the extent of domestic violence will never be possible to estimate with any accuracy, since many cases must go unreported. In 1979, though, the NSPCC was involved in 38,078 cases of suspected child-abuse, and statutory enactments relating to the crime of infanticide have by no means become redundant; about two babies are beaten to death every day of the year in this country.

Erin Pizzey, who founded Chiswick Women’s Aid in 1971, is the author of a Penguin special, Scream Quietly Or The Neighbours Will Hear (1974). The book includes details of many of the women who sought refuge in Women’s Aid centres. While emotional shock tactics will not in themselves solve anything, there is good reason for reading the book. The horrific details of individual cases make clear that this is one of the most physically damaging and mentally debilitating social problems produced and fostered by capitalism.

The fact that wife-beating and other domestic violence are often caused by the economic conditions forced upon the working class of the world is made clear by the latest annual report of the National Society for the Prevention of Cruelty to Children:

“The threat of an economic recession; high unemployment; fears of redundancy; rising prices; diminished support from public funds—all these factors add to family tensions and to the risks to children becoming scapegoats.”

Needless to say, wives can equally well serve as scapegoats. Capitalism is a system in which the vast majority are forced to sell their labour power to enterprises or states, for wages or salaries because that is the only way they can live. The NSPCC report concedes the extent to which this is the cause of social problems; even in the Year of the Child (one of capitalism’s more nauseating black jokes), there were “. . . thousands of cases where children have been reported as being left alone . . . All too often neglect comes because parents have to go to work from sheer necessity” and a recent report by the Study Commission on the Family notes that

“To achieve the same relative living standards which might have been afforded in the 1950s through the efforts of one breadwinner, families of the 1970s increasingly required the employment of two wage-earners.”

Living in cramped homes on low rate food and in sub-standard conditions, the working-class husband and wife face each other and a series of financial problems, ranging from mortgage payments to finding the money for some shoes for the children. When to this is added the strain of capitalist monogamy itself, with its ideal of domestic bliss and harmony to live up to, its hypocritical morality and its barely concealed legalised prostitution, the tension can sometimes reach breaking-point: a baby crying, or a jealous suspicion.

A system of society where the means of life are monopolised by a minority class depends upon the passive or active assent of the majority to this massive theft. It also needs force, both to ensure that no individual steps out of line and, on a much larger scale, when two nations send their working classes to murder each other in an attempt to settle some capitalist dispute over markets or raw materials. So violence is bred by a society which depends upon humiliating, intimidating force as an integral part of its constitution. In war, violence is hailed as the greatest of virtues, provided that it is used against “the enemy”, and this ideology is difficult to erase when the war ends.

Moreover, the social impotence of any member of the working class in relation to the productive machinery he or she helps to operate is very likely to produce a bitter frustration, which can only be relieved by the worker trying to disprove his impotence. The attempt to achieve such control or power may take the form of a clumsy and violent attack made on wife or children. Mere employees, who possess nothing but their own ability to work, form the vast majority in capitalist society and yet have no power or control over production, which is run solely for the profit of the capitalist class. This manifest impotency in society can lead to some workers bullying others. This is the cause of sexually inspired violence between man and wife.

All of these reasons for wife-beating stem from the same root cause: the pressures imposed upon the working class in a capitalist system of society. The Times Higher Education Supplement (4.4.80) reviewing Violence Against Wives: A Case Against The Patriarchy by Rebecca and Russell Dobash, explains that the most frequent source of confrontation, according to the Dobashs’ extensive research, is

“Sexual jealousy (almost always unfounded), followed by disagreements over money, and the husband's expectations regarding the woman’s house-making . . . the majority of attacks take place when the husband is sober, contrary to the popular idea of the drunken husband.”

To comprehend this problem of “sexual jealousy”, account must be taken of the historical development of the monogamous marriage in capitalism.

Since the first appropriation of surplus wealth as property occurred at a time when there was a clear division of labour between hunting meat on the part of the man and gathering vegetable foods and managing the home on the part of the woman, and since this first property fell in the domain of the former, it was men who became the first property owners. Consequently patrilineal descent was required to replace the “Mother-right” which had previously prevailed. “The division of labour within the family had regulated the division of property between the man and the woman.” (Engels, The Origin Of The Family.) If a woman bore a child not fathered by her husband, she would be bestowing his property upon the progeny of another. He, conversely, could bestow his property where he chose. Monogamous marriage arose from the need for men to direct their property to heirs whom they knew they had fathered. It soon becomes clear, though, that it is only the propertied, capitalist class for whom marriage is still based on considerations of inheritance.

One suggestion sometimes made as to why some men beat their wives is that it is a psychological complaint which is taught from father to son through the generations of a family. It may be true that some working-class families have experienced a good deal more domestic violence than others, but to try to explain it away as a sort of congenital, inherited disease is to ignore the objective, external conditions which actually provoke the problem. No such problem occurs in a vacuum; it is a social phenomenon, produced by the way in which society is organised.

Wife-beating

Sometimes it is suggested that the wives actually experience masochistic pleasure from being beaten, and therefore intentionally provoke it. The fact that many of them remain with or return to their husbands is adduced as evidence for this. It is probable that some women have learnt to like such treatment, seeing it as a sex substitute, but there are more substantial reasons for their apparent inertia:

“I have left my husband in desperation five times, but have had to return for my children's sake, as he didn’t take care of them in my absence.” (Pizzey, p. 21.)
“I don't love him any more but it seems that society is forcing me to stay with him” (p. 35).
“I can’t leave the children and it is a job to get a room with children.” (P.48.)
“I really would like a separation, but how do you find a place to live with four children?” (p. 86).
“One has to be a mother, father, breadwinner and housekeeper alongside the continual terror, in my case, of being discovered by my husband and assaulted yet again." (p. 88).

The problem of wife-beating is by no means a new one; it has been prevalent in most previous forms of property society. Until about 150 years ago it was recognised in British law that a man had the right to chastise and confine his wife. He can still rape her without breaking the law. As early as 1395, Margaret Neffeld charged her husband with knifing her and breaking her bones. He claimed before an ecclesiastical court that he had acted solely for the purpose of “reducing her from errors". Judicial separation was refused by the court. It was not until the Matrimonial Causes Act 1878 that magistrate’s courts had the power to grant a separation order with maintenance to a wife whose husband had been convicted of aggravated assault upon her.

“The Dobashs discovered that wife battering, far from being the action of a pathological individual (a theory dear to many), is a mode of behaviour revered, respected and encouraged for centuries. Throughout Western history, there has been legal, political, economic and ideological support for a husband’s authority over his wife, and this includes his using physical force against her.” (The Times H.E.S. 4.4.80.)

The problem threatens co-habitees as much as wives, and from a legal point of view the former can be in an even worse position, Emotional assault, too, can be very disturbing, even if its effects are less tangible. In some countries, wife-beating is still legal, and in Great Britain it is difficult for the woman to obtain “satisfaction” in a judicial process. In any case, whatever laws are made in an attempt to cope with such a problem, both the aggressor and his bruised wife will remain wretched victims of a social system which makes beasts of them.

The motive behind the attitude of social workers is to support and sustain the family ideal. The police are loath to take any action in what they refer to as “domestic matters”. The Family Service Unit, a body established to deal with the “problem family”, said in a 1973 journal: “It is important to differentiate between sporadic ‘battering’, which can be regarded as part of a normal marriage, particularly in certain cultural groups, and more persistent beating”.

So much for relying on charity to mop up after capitalism. Some of the battered women are given ECT—shock treatment or even leucotomies in mental hospitals to “ease the pain”, leaving them with a dull indifference to all that goes on around them. The offending items are cut off from the gaze of society, the deranged mind deflated to indifference. Social workers categorise cases with a cool, clinical calm.

However much Erin Pizzey's suggested reform measures may be well-intentioned, and however much individual battered women appreciate the refuge temporarily offered to them by Family Rescue, the fact is that however many refuge houses are built for its casualties, capitalism will produce enough damaged and degraded people to fill all of them over and over. The only meaningful step to take, is for the men and women of the working class to unite and face up to the way in which they do not come together in affection but are thrown together under intolerable conditions in order to stoke up profits for a leisured minority class into which they were not born.

Clifford Slapper

Mental ill-health and suicide (1980)

From the July 1980 issue of the Socialist Standard

One in six women and one in nine men must expect at some time during their lives to be patients in a psychiatric ward. Between 1972 and 1982 more than one million people in Britain will have sought psychiatric help, and many more in need of it will have suffered alone.

Of every £100 spent on the National Health Service, only £14 is allocated to mental health and mental handicap, even though over 40 per cent of all hospital beds are occupied by the mentally sick. In 1972, £65 a week was spent on people in hospital with “physical” disorders and less than £22 on mental patients; the proportions have not changed significantly since then. It is admitted that, with very few exceptions, mental hospitals are old, grim and, often in spite of tremendous efforts by medical and nursing staff, a totally unsuitable environment for the mentally sick. Psychiatric out-patients have doubled in the last ten years and attendance at psychiatric day hospitals has almost trebled in the same period. Nevertheless there is still an astounding ignorance and consequent (usually unadmitted) fear on the whole subject, and the use of phrases like “looney bin” and “lunatic asylum” is still common. Those with a known history of mental illness are approached with trepidation. In the United States a study by G. M. Crocetti (Contemporary Attitudes towards Mental Illness, 1974) showed that 71-93 per cent of those surveyed were prepared to work with colleagues who had been mentally ill; 79 per cent were willing to share accommodation; 64 per cent thought they could “fall in love” with someone with such a history, but only 30 per cent were prepared to accept such a person as a close relative. Although exact figures are not available, there are strong indications that refusal to accept people with a history of mental illness is often the cause of relapse or even suicide by men and women who cannot find a place in society after discharge from treatment.

Mental illness can take the form of neurosis, psychosis, hysteria, or (most common) different types of depression. Its principal cause is STRESS, which in some degree is necessary to lead a meaningful life; in modern capitalism, however, it quite often leads to acute anxiety and mental illness ending, too often, in attempted or successful suicide. David Ennals in his book Out of Mind lists twelve causes of stress in modem life:

" . . . overcrowding, pressure of traffic, noise, struggle against poverty, unemployment, homelessness, loneliness, rejection, inability to keep up with the increasing speed and competitiveness of modern life, the survival of the fittest and the most ruthless, the rush for money and power, the anonymity of life in large cities.”

It would be difficult to better describe the problems besetting workers under capitalism, and he concludes: “Statistics about gross national product, productivity and material wealth have little to do with human happiness”.

A working class condition
Not surprisingly, poor environment greatly affects mental health. A recent study of British Service families in Germany in high rise flats showed that there was a greater incidence of mental illness the higher up they lived. A study in Bristol came up with the same results: one mother in three was attending her doctor or taking a prescription for a neurotic condition. However, almost identical figures came up in a study of working class terrace housing and work done by the Psychiatric Rehabilitation Association shows clearly the greater vulnerability to mental illness in lower income groups.

Mental illness causes more lost working days than accidents, industrial disease, colds or industrial disputes, yet the Committee on Safety and Health at Work (July 1972) completely ignored it. An examination of a sample of 2,000 men showed that 17 per cent had stress symptoms, Of these by far the highest percentage (65 per cent) was stress due to work.
Bernard Ineichen in Mental Illness (1974) quotes a leading investigator into connections between mental health and working class conditions:

“The unsatisfactory mental health of working people consists in no small measure of their dwarfed desires and deadened initiative, reduction of their goals, and restriction of their efforts to the point where life is relatively empty and only half meaningful . . . reduction of striving is at one and the same time an aspect of poor mental health and a safeguard against even worse mental health.”

For many, repetitive, soul-destroying jobs are the only ones available, or are taken because of comparatively high wages. On the other hand, managerial jobs are demanding, mean long hours, fear of failure, nervous exhaustion and overwork. Again, unemployment and lack of money leads to loss of self-esteem in a system where people are usually judged by what they have rather than what they are.

The very high rates of suicide in the 1930s (115 per 100,000 of male population) were directly related to social, economic and industrial difficulties. There was an expected drop during the war, a return to higher figures immediately afterwards (95 per 100,000) and a considerable drop by 1972 (76 per 100,000). The figures for women varied less dramatically (from a peak of 50 per 100,000 in 1955, repeated in 1965, to about 40 per 100,000 in 1970—earlier figures are not available). Thus it can be seen that although the proportion of women who suffer from mental illness is one and a half times higher than men, the percentage who commit suicide is just over half. It is also surprising that the overall rate has so dramatically decreased in recent years even though economic and social conditions in many ways resemble those of the ’30s when the rate was highest.

These figures are not parallelled in any other country. In Japan there has been a drop from the previous very high rate, which social scientists attribute, at least in part, to the replacement of feudal duties (including Hari-Kiri if you let your lord down) by Western style capitalism. In Israel the rate fluctuates according to the state of hostilities, and the drop in Australia appears related to the statutory limitations on the prescription of barbiturates introduced in the 1960s. The introduction of “blister” packs—where each tablet must be individually handled—is a considerable deterrent to the impulsive over-doser. As about half of all suicides or attempted suicides are by self-poisoning this measure, even within the economics of capitalism, seems essential. Another impediment to suicide has been the introduction of natural gas which could still kill by asphyxiation or explosion, but very seldom does. (A sidelight on the American Constitution and the “right to carry arms”, as vehemently defended by the powerful gun lobby, is that in California over a third of all suicides are by firearms—a method which does not allow the ‘second chance' permitted by overdosing.)

The two social factors most clearly associated with the high suicide rate in the 1930s were social isolation and geographical mobility. The most typical suicides were middle-aged or elderly men living alone in bed-sitters, separated by many miles from their nearest relatives. This should be remembered by those who today speak blithely of “the mobility of labour” and the need for workers (other workers, never they themselves of course) to “go where the work is”. Suicide rates decrease at times of war, as does mental illness generally. During the 1969/70 riots in Belfast, suicides were halved. In spite of the danger, “being in it together” appears to give a sense of purpose loneliness and feeling apart and isolated have the opposite effect.

Attempted suicide should more properly be referred to as self-injury; probably only a minority of people who injure themselves deliberately intend to die. Self-injury has increased dramatically in post-war years, and particularly since 1960. About 19 of every 20 hospital admissions for self-injury today are due to drug overdoses; many of these are not intended as the final act, but are a cry for help. Suicidal attempts in the early 1960s were 30/40,000 a year, which increased to over 50,000 in the early 1970s. However actual deaths fell from 5,000 to 4,000, decreasing not only in actual numbers, but the “success” rate dropped from 17 per cent to 8 per cent.

Depressive illness accounts for at least two-thirds of all suicides. Emile Durkheim in his study of suicide at the end of the nineteenth century contrasted the life of French villagers in their close-knit communities with those who strayed into the industrial cities. The former inter-dependent community experienced a comforting sense of solidarity whereas the latter, surrounded by strangers, though free of the constraints and rules of their previous rural life, became isolated, alienated and depressed.

Suicide rate

The fall in the suicide rate in recent years has coincided with the growth of the Samaritans—an organisation of men and women who talk to people in deep personal distress. Between 1964 and 1974 their “clients” rose from 12,000 to 156,000 and the numbers are steadily rising.

Many suicidal people are at the end of their tether because they feel isolated, either physically or because they cannot communicate with those close to them. It is the alienation which is part of present day life which makes the “befriending” of the Samaritans so successful; talking to someone who “has no axe to grind” helps to dispel the isolation and despair felt by the man or woman contemplating suicide and makes them feel able to carry on living. Samaritans do not give advice or try to convert their “clients”, either religiously or politically.

There are counselling services in other countries, but they are usually run by paid “professionals” or are religion dominated. Counselling services offered in Sweden and Norway are firmly based in the Lutheran Church, whereas Stuttgart is not the only town in Germany where rival Protestant and Catholic telephone emergency services exist (referral across town if the potential suicide rings the wrong number?).

Until the end of the nineteenth century, our forebears put up with conditions, hardships and humiliation which we would consider unbearable; they did so because they saw no alternative. Today, surrounded by advertising, films and television programmes constantly reminding us how much better off others are, people feel cheated if their own standards do not reach such levels. Doctors, no less than dockers, have to accept that if they do not constantly strive to improve their working conditions, they will “fall behind”. Not only deprivation, but inability to “keep up with the Joneses” leads to neurosis and depression. To counteract this, drug companies have devoted their energies in the last twenty years to perfecting tranquillisers and anti-depressants. The trouble, of course, is that these ameliorate effects but do nothing to remove the cause. In London alone there are at least 11 voluntary organisations in addition to the Samaritans who try to help those in danger of “going under”.

Dr. Richard Fox, Consultant Psychiatrist at Severalls Hospital Stevenage, concluded his paper to the Royal Society of Health Conference in September 1974 by stating:

“Durkheim said in 1897 that the suicide rate of any society was an index of that society’s structure and the general quality of life in all its facets. The stability of suicide figures whatever methods are available supports that hypothesis. To prevent suicide, it follows you have somehow to try to change society and to change the quality of life.”

While Durkheim did not accept Marx’s social theory, he came closer to the solution than most doctors, psychiatrists and other well-meaning people who try to help those who despair to the point where they no longer wish to go on living.

Eva Goodman